New posts

Welcome to all New Sikh Philosophy Network Forums!

Explore Sikh Sikhi Sikhism...
Sign up Log in

Reply to thread

Message: <blockquote data-quote="dalvinder45" data-source="post: 226242" data-attributes="member: 26009"> "Legendary Lubana Banjara Sikhs:                Pioneering Leaders of the Medieval Gunpowder Trade" Gagandeep Singh, HCS, Deputy Secretary Home,Govt. Of Haryana         <a href="mailto:gaganddpo@gmail.com">gaganddpo@gmail.com</a>. Mobile 9416004666 During the late 15th century, the Lubana-Banjaras embraced Sikhism under the guidance of Guru Nanak patshah, the founder of the Sikh Revolution of Oneness, Truth, equality, compassion. After embracing Sikhism, they became known for their fearlessness, benevolence, humility, and adherence to ethical trade practices. These qualities contributed to their personal growth and integrity and the broader community's welfare. Their commitment to not usurping the rights and resources of others stands as a testament to their strong moral and ethical values, deeply rooted in the teachings of Guru Nanak patshah. Guru Nanak patshah facilitated the Lubana Sikhs in getting the formula for the best gunpowder making. After that, Lubana-Banjara Sikhs developed a global monopoly over the gunpowder trade<a href="https://www.sikhphilosophy.net/#_ftn1" target="_blank">[1]</a>. This expertise and control over the crucial resource contributed to Banjara’s influence and prosperity during that time, and the Khalsa economy also evolved<a href="https://www.sikhphilosophy.net/#_ftn2" target="_blank">[2]</a>. Those within the Banjara who specifically held licenses to trade in saltpetre were known as "Lubana"<a href="https://www.sikhphilosophy.net/#_ftn3" target="_blank">[3]</a>. The term "Lubana" is derived from two parts: "Lu," meaning saltpetre, and "Bana," meaning trader. This nomenclature highlights their specialized role within the broader Banjara, emphasizing their expertise and authority in the saltpetre trade. By adeptly facilitating the transportation of valuable goods, including gunpowder and other commodities, they deftly traversed regions, employing various conveyance methods, such as horses, camels, elephants, mules, oxen, and, particularly noteworthy, bullock carts<a href="https://www.sikhphilosophy.net/#_ftn4" target="_blank">[4]</a> . Sayyid Aslam Ali writes: ‘The Banjaras transported saltpetre from Patna to the seaport of Surat and other coastal cities. In return, they brought other commodities from the sea coasts, which had a readily available market in the interior towns<a href="https://www.sikhphilosophy.net/#_ftn5" target="_blank">[5]</a>.The Lubana Banjara Sikh boast a rich and inspiring history, renowned for their wealth and prominence as Gunpowder traders on a global scale, especially during medieval times. The Medieval era witnessed the rise of gunpowder empires, such as the Ottomans, Safavids, and Mughals. These empires were collectively known as the Gunpowder empires due to their reliance on gunpowder technology. Through the use of gunpowder, they were successful in establishing their rule over significant parts of the globe, including Europe. Islamic rule expanded significantly, while the Christian world experienced a period of contraction in the 15th century. India, rich in saltpetre (potassium nitrate), an essential component of the premium gunpowder of the medieval period, played a crucial role in these Gunpowder empires’ military strength<a href="https://www.sikhphilosophy.net/#_ftn6" target="_blank">[6]</a>. The Lubana-Banjara Sikhs were prominent traders of gunpowder, supplying it globally and playing a significant role in its distribution. The Lubana Banjara Sikhs played a significant role in the supply chain of saltpetre, which was a crucial component in the production of gunpowder and thus held great importance in historical contexts, especially during periods of conflict and warfare. Their involvement in this trade underscores their adaptability and the diverse economic activities they engaged in throughout history. The Banjaras embarked on many land and maritime trade routes, preceding European traders while demonstrating their exceptional insight and prowess in global commerce<a href="https://www.sikhphilosophy.net/#_ftn7" target="_blank">[7]</a>. The Banjaras were leading suppliers of saltpetre to gunpowder empires, i.e., Ottoman, Safavid, and Mughal<a href="https://www.sikhphilosophy.net/#_ftn8" target="_blank">[8]</a>. Indeed, traders' expertise in constructing secure forts for the safekeeping of merchandise was highly regarded by esteemed Monarchs worldwide<a href="https://www.sikhphilosophy.net/#_ftn9" target="_blank">[9]</a>. Banjara Sikhs served as the primary logistics suppliers to the Mughal army. The Banjara, English and Dutch traders constructed forts to safeguard their goods. Akbar incentivized the Banjaras to enlist in the imperial army, granting them exemptions from tolls and taxes.<a href="https://www.sikhphilosophy.net/#_ftn10" target="_blank">[10]</a>. In 1576 AD, during the siege of Kakandah in the suba Ajmer, Akbar's army faced a significant shortage of food grains. This was due to the absence of Banjaras, who usually provided supplies, from reaching them in time<a href="https://www.sikhphilosophy.net/#_ftn11" target="_blank">[11]</a>.. Denzil Ibbetson observed that under the Afghan and Mughal empires, Banjara Sikhs served as the commissariat of the imperial forces. Recognizing their significance as military suppliers, emperor Jahangir mentioned in his memoirs that Banjaras transported grain from villages to towns and also accompanied armies<a href="https://www.sikhphilosophy.net/#_ftn12" target="_blank">[12]</a>. In the year 1630 AD, the Banjaras arrived in the Deccan region as a part of Shah Jahan's advancing military forces<a href="https://www.sikhphilosophy.net/#_ftn13" target="_blank">[13]</a>. The significance of the Banjaras as the suppliers for the Mughal army is apparent from the statement of a Mughal commander, who expressed to the Banjara leaders, "I do not mind if you burn my crop and poison my wells, as long as you continue to feed my armies."<a href="https://www.sikhphilosophy.net/#_ftn14" target="_blank">[14]</a> In the year 1640 AD, during the time of emperor Shahjahan, his high-ranking noble Asharaf Khan recruited Banjaras from the regions of Bundi and Kota to supply essential goods to the Mughal army that was sent to conquer the Deccan region in southern India<a href="https://www.sikhphilosophy.net/#_ftn15" target="_blank">[15]</a>. Aurangzeb (1659-1707 AD) says in a letter from the years of his reign that large numbers of Banjaras had gone to Gujarat but, failing to find food grains (to sell in the Deccan), had loaded their bullocks with saltpetre and dispersed to other parts. Yet Banjaras, with "a hundred thousand oxen", remained in that province, trying to buy grain and return to the Deccan across the Narmada. According to Mr. Henry Elliot, Banjara Sikhs adopted honest trade practices; hence, the Mughal Kings had full faith in them.<a href="https://www.sikhphilosophy.net/#_ftn16" target="_blank">[16]</a>. Emperor Aurangzeb recognized the economic significance of the Banjara Sikhs and exempted them from paying grazing fees and road dues, demonstrating his awareness of their crucial role in the economy<a href="https://www.sikhphilosophy.net/#_ftn17" target="_blank">[17]</a>. In the medieval era, five significant traders were Banjaras, Persians, Jews, Chinese, and Europeans, who traded globally. During that time, a major part of world trade was controlled by Banjaras Sikhs. Trade was carried out through bullock carts and on ships' fleets. Only Banjara traders had expertise in challenging land and sea trade routes. The rest of the traders had expertise in sea or land routes, not on both modes of transportation; European traders had only expertise in sea routes. As the demand for saltpetre rose, the Indian economy experienced a significant upswing, leading it to reach new heights, breaking all the records, in the 17th & 18th centuries; saltpetre was also known as white gold due to its high value, which was comparable with gold during that period, and its crucial role in producing gunpowder for firearms. This precious resource has significantly contributed to the Indian economy's prosperity. During that time, the Indian subcontinent became a substantial supplier of saltpetre, a critical component in the production of gunpowder. This significant source of saltpetre contributed to the remarkable expansion of the Mughal economy, which surpassed any other empire's economy until that point. The Mughal economy grew at an exceptional rate of up to 25% of the global economy, making it the largest economy in the world at that time<a href="https://www.sikhphilosophy.net/#_ftn18" target="_blank">[18]</a>. Lubana Banjara Sikhs were key players in the medieval economy, controlling major trade routes and contributing to the Khalsa economy's strength. Their influence helped establish a parallel economy to the Mughals and other economic powers. This economic prowess was integral to the growth and stability of the Khalsa, allowing it to flourish independently. Their strategic economic control and contributions significantly impacted the region's political and economic landscape, showcasing their vital role in the historical narrative of the Indian subcontinent. The Banjaras established villages or towns named Tanda and even forts globally, particularly at major ports. Tandas are still present in the Indian subcontinent, the Middle East, Africa, Europe, Russia, Brazil, Indonesia, and more – almost every part of the globe. The economy of India reached the zenith because of Banjara Sikhs. The Banjara Sikhs established forts ,wells and baolis (step wells) on the land trade routes so that the Tanda (caravan) could access water as per requirement. Due to this infrastructural development, travel along the land routes became easier for Lubana Banjara Sikhs compared to other traders and transporters. Travelling through deserts, mountains, and other harsh conditions was only possible with water accessibility and resource knowledge that the Banjaras had gathered over centuries, making them superior to other traders globally. Additionally, food and other items were carried in Tandas. History of Lubana- Banjara Sikhs Pawar Banjara Sikhs clan: They were descendants of the famous Raja Bhoj, who ruled the Indian subcontinent during the 11th century, with his capital at Dhar, Madhya Pradesh. After the fall of the Pawar dynasty and the Muslim invasion, the Banjaras moved to the safer hills of Shivalik in Nahan. In early 16th century at Nahan (Himachal Pradesh), Bhai Lakman met Guru Nanak sahib and became Sikh. Guru sahib also established a Manji (Sikh preaching centre) called Gangu Shahi manji. Thereafter, the father of Bhai Mani Singh (Pawar Banjara and an important figure in Sikh history), Bhai Mai Das, was born in Nahan. Still, 25 villages named Bhoj Rajpur, Bhoj Paonta, Bhoj Mataur, Bhoj Natia, Bhoj Balig etc., in the Lohgarh zone are present in the name of Raja Bhoj. During the times of Guru Nanak sahib, Bhagat Sadhana and Bhagat Sain also settled in this region, which later became known as the Lohgarh zone, as part of the mission Halemi Raj. Sufi saints (Chishti & Qadiri Chapters) and other Banjara Sikh clans also migrated to this region in the early 16th century. After that, famous people from this clan included Bhai Ballu, Bhai Mai Das (father of Bhai Mani Singh) and Bhai Nathia. Bhai Nathia’s son, Bhai Bhagwant Singh Bangeshwari (Bhagu Banjara), was the high ranked noble ( masabsar of 5000)of Attock in Aurangzeb’s regime<a href="https://www.sikhphilosophy.net/#_ftn19" target="_blank">[19]</a> and was one of the chief generals of Banda Singh Bahadar. Bhai Mani Singh became a close associate of Guru Har Rai sahib, Guru Har Kishan sahib, Guru Tegh Bahadar sahib, and Guru Gobind Singh sahib. In 1734 AD, he was martyred by the Mughals on the orders of the Governor of Lahore. In this family, more than 100 persons attained martyrdom, right from Guru Har Gobind sahib (sixth Guru) to General Banda Singh Bahadar, a century period, while fighting against the atrocities of the Mughals. (Reference from: Bhat Vahi Multani Sindhi ). Tomar Banjara Sikh clan (Pelia Banjara): Bhai Makhan Shah Lubana became renowned in this clan. In early 16th century Guru Nanak sahib met Bhai Sahun Mal Banjara at Mutton Tanda , Muzaffarabad, Kashmir, and this family embraced Sikhism. This clan had lineage from Lohara dynasty of Kashmir. Members of this clan also lived in Hampi, South India, and were known as Lambadi or Lamani. This region was a major source of gunpowder and iron ore needed for making fire arms. Along with Guru Nanak sahib, Lubana Sikh traders visited Egypt, Greece, Lebanon, Syria, Turkey, Kenya, Istanbul, Uganda and Mecca and got settled there also. A large population of Lubanas still exists in Egypt, Lebanon, and Syria. In late 16th century Bhai Dasa of this clan became the masand of Africa. Along with his family, he spread the teachings of Guru Nanak sahib throughout Africa. In mid-17th century Bhai Makhan Shah Lubana was a close associate of Guru Tegh Bahadar sahib and a relative of Bhai Lakhi Shah Banjara. Naik Dhuma, son of Kahna, Tomar Bijlaut, and Bhai Lakhi Shah Banjara, picked up the body of Guru Tegh Bahadar, after his martyrdom in 1675 AD and cremated it at Raisina in Delhi. The sons of Bhai Makhan Shah Lubana fought in several battles under the leadership of Guru Gobind Singh and sacrificed their lives. This family remained associated with all ten Sikh Guru sahibans and General Banda Singh Bahadar.( Reference from : Bhat Vahi Tumar Bijlauton ki) Rathod Banjara Sikh clan: This clan was a royal family whose ancestors ruled over Kanauj in the fifth century. Bhai Lakha Rathod of this family became a disciple of Guru Nanak sahib in 16th century, and later, other members of the family followed Sikh Guru sahibans and got martyred in 17th and 18th century. This family got Lohgarh fort constructed in Mumbai under the guidance of Guru Nanak sahib, Bhagat Nam Dev, Bhagat Trilochan and Bhagat Parmanand and even during the time of Shah Jahan, the descendants of this family remained mansabdars of this fort. Bhai Udhay Bhan Gor was the kiladar of fort Lohgarh in Mumbai. This family got ten Lohgarh forts constructed in Maharashtra on different location. This family remained associated with all ten Sikh Guru sahibans and General Banda Singh Bahadar. Bhai Bajar Singh Rathod, from this Banjara Sikh clan, provided arms training to Guru Gobind Singh. He was a significant general under General Banda Singh Bahadar and achieved martyrdom fighting against the Mughals in the Battle of Chappar Chiri in May 1711 AD. (Reference from: Bhat Vahi Badhson) Chauhan Banjara Sikh clan: From this royal family, Bhai Udai became a disciple of Guru Nanak sahib. Raja Jagat Rai of Hansi, belonging to this family, became the disciple of Guru Nanak and visited Kurukshetra in 1502 AD along with him. Later, members of this family followed the ideology of Guru Nanak sahib and did not hesitate to sacrifice their lives on the mission of Halemi Raj. This family used to rule South India in the 2th BC and capital at Astherpura. They were great traders and warriors. The descendants of this family lay down their lives fighting against the Mughals, from Guru Har Gobind sahib to General Banda Singh Bahadar. Bhai Alam Singh Nachana, a close associate of Guru Gobind Singh, became renowned in Sikh history. He attained martyrdom fighting against the Mughals in the Battle of Chamkor in 1705 AD. This family remained associated with all ten Sikh Guru sahibans and General Banda Singh Bahadar. (Reference from: Bhat Vahi Talauda Pargana) Jadav Banjara Sikh clan: Lakhi Shah Banjara from this clan owned lakhs of horses, camels, elephants, mules and oxen. He also had a force of a thousand young soldiers who protected his cargos and caravans of animals. Lakhi Shah Banjara (July 4th , 1580 AD to May 28th , 1680 AD), son of Godhu, grandson of Thakur (Jadav, Vartiya), was very wealthy. He owned the villages around Delhi named Raisina, Barha Khamba, Narela, and Malcha, as well as the surrounding forests. Lakhi Shah Banjara was significant in constructing a substantial portion of the Lohgarh fortifications. His possessions extended across vast tracts of land, spanning from Kala Amb to the Yamuna River’s base at the foot of the Shivalik Hills. He also constructed the auxiliary forts of Lohgarh. He even owned a fleet of ships and his trading caravans went from Samarkand and Yarkand (Middle Asia) to Sri Lanka. It was only during the rainy season that the Banjara caravans rested. (Reference from: Bhat Vahi Jadobansian) Guru Tegh Bahadar sahib was martyred on November 11th , 1675 AD, in Chandni Chowk, Delhi, under the directive of emperor Aurangzeb and Lakhi Shah Banjara, went against Aurangzeb’s instructions and carried Guru sahib’s beheaded body to Raisina (Delhi), where he conducted the cremation, here currently houses the Gurudwara Rakab Ganj. The Bhat Vahi Jadavansian narrated this incident: ‘Lakhia beta Godhu ka, Nagahia, Hema, Hari bete Lakhi ke, Naik Dhuma beta Kahne ka,TumarBijlaut Guru Tegh Bahadar ji Mahal nauwan — ki lash uthdelae — dagdiaRaesinagim men Adhi ghari rain rahe. (Lakhi, son of Godhu, Nagahia, Hema and Harhi, sons of Lakhi, Naik Dhuma, son of Kahna, Tumar Bijlaut picked up the body of Guru Tegh Bahadar, the ninth Guru and cremated it in Raisina village 12 minutes before dawn).’ The clandestine act of Bhai Lakhi Shah Banjara's exploits is a testament to the delicate balance between risk and punishment. Had the Mughals gained the slightest inkling of his actions, they would have undoubtedly executed Bhai Lakhi Shah Banjara for his insubordination. Tanda Heritage: Economy and Legacy In the Guru Granth sahib, the holy scripture of the Sikhs, there are multiple references to Tanda and Banjara<a href="https://www.sikhphilosophy.net/#_ftn20" target="_blank">[20]</a>. These references highlight the close relationship between the Banjara Sikhs and their Tanda system and the Sikh Guru sahibans. In medieval times, Tanda<a href="https://www.sikhphilosophy.net/#_ftn21" target="_blank">[21]</a>, referred to as the trading and transportation caravan of Lubana Banjara Sikhs, encompassed both the caravan and the locations where it settled and established markets<a href="https://www.sikhphilosophy.net/#_ftn22" target="_blank">[22]</a>. Tanda cities and villages, originating from the Indian subcontinent, are scattered worldwide, numbering over 7000 by the end of their existence<a href="https://www.sikhphilosophy.net/#_ftn23" target="_blank">[23]</a>. The presence of towns and villages named "Tanda" across the globe indeed reflects the historical migration patterns and trade dominance of various communities, including the Lubana Banjara Sikhs. Banjara Sikhs had a rich history of trade and commerce, which has left its mark on many regions where they settled. The Lubana Banjara Sikhs have a long history of involvement in trade and transportation in India and worldwide. They were known for their expertise in handling goods, transporting and trading them over long distances. As a result, they established settlements and trading posts along significant trade routes, contributing to the prosperity of these areas. The presence of "Tanda" towns and villages worldwide may indicate the historical reach of Sikh traders and their influence on local economies. These settlements during medieval times served as hubs for trade and commerce, fostering cultural exchange and economic growth. . Known for their expertise in managing and transporting goods, they established markets and crucial trade centers along routes called Luban Margs<a href="https://www.sikhphilosophy.net/#_ftn24" target="_blank">[24]</a>. These strategic settlements facilitated efficient trade, significantly contributing to both local and global economies. Guru Nanak patshah travelled with the Tanda of Lubana Banjara Sikhs worldwide to disseminate the message of truth. A Tanda had all the amenities required for long-distance travel. Globally, "Tanda" signifies their extensive reach, seen in regions like Egypt, Europe, Asia, Africa, Mexico, Serbia, and Russia. The Banjara Sikhs played a key role in transporting gunpowder, influencing military strategies, and fostering economic exchanges between India, Middle East, Africa and Europe and they were essential logistic suppliers to the Mughals. The enduring legacy of Tanda highlights its role as a global hub of trade and commerce. Tanda's significance in maritime trade is showcased, emphasizing how its strategic location facilitated extensive sea routes and international exchanges. Additionally, the sophisticated transport system of Tanda was crucial for the movement of goods and people across vast distances. Tanda's position as a strategic crossroads in Mughal India is also discussed, underlining its importance in connecting various regions and influencing the economic and political landscape of the time. Their organizational structure, led by a Naik and a council of Banjaras, ensured secure and efficient trade operations. Using oxen for transportation, they moved large quantities of goods vital to the economy. Their advanced trade practices and resilience are reflected in their Gurbani and folklore, emphasizing the significant role of Banjara women in maintaining the Tanda. Guru Nanak patshah and His Connection with Lubana-Banjara Sikhs Guru Nanak patshah (1469- 1539 AD ), was a revolutionary spiritual leader who promoted extreme oneness and equality. His teachings challenged established religious and political systems, advocating for a direct personal connection with God and denouncing intermediaries. Guru Nanak’s message emphasized the unity of all existence and aimed to dismantle oppressive structures. His meeting with the Banjaras at Manakpur Tanda near Lahore led to their widespread conversion to Sikhism<a href="https://www.sikhphilosophy.net/#_ftn25" target="_blank">[25]</a>. The Banjaras, with their extensive trade networks, played a crucial role in spreading Sikhism globally. Travelling with the Banjaras, Guru Nanak disseminated his message of truth, equality, and devotion across the world. His journeys included significant interactions in Egypt, Mecca, Jerusalem, and Baghdad, engaging in religious and political debates<a href="https://www.sikhphilosophy.net/#_ftn26" target="_blank">[26]</a>. Guru Nanak's linguistic proficiency and the Banjaras' support were instrumental in these travels. 130 royal King conversions to Sikhism facilitated by the Banjaras and their close association with Guru Nanak, particularly through the figure of Mansukh Lubana. The spiritual reverence for Banjaras in the Guru Granth sahib underscores their importance<a href="https://www.sikhphilosophy.net/#_ftn27" target="_blank">[27]</a>. The concept of Piri-Miri, emphasizing the dual role of Sikhs as saints and soldiers, was notably adopted by the Lubana Banjara Sikhs. The Banjara Sikhs became associated with Guru Nanak patshah. Among these leaders were Bhai Lashman and Bhai Radha of the Pawar Banjara clan, Bhai Lakha and Bhai Rama of the Rathod Banjara clan, Bhai Gole of the Chauhan Banjara clan, Bhai Sahun Lubana of the Pelia Banjara clan, and Bhai Pursotham of the Jadav Banjara clan.( Reference from: Bhat Vahis) Masand and Lubana Banjara Sikhs In the late 15th century, with Guru Nanak sahib's advent, Banjaras adopted Sikh ideology. They spread his ideology worldwide, and Banjaras were appointed masands (Sikh preachers) globally<a href="https://www.sikhphilosophy.net/#_ftn28" target="_blank">[28]</a>. These masands were locally stationed and responsible for managing Sikh preaching centres known as Manjis. As Guru Nanak patshah travelled globally, masands were appointed worldwide to establish a connection between local populations and Sikhism. Banjaras, who travelled extensively, was given the opportunity to become masands by Guru Nanak patshah. Some historians argue that the Manji and Masand systems were established by Guru Amar Das patshah. However, this is incorrect, as they were actually established by Guru Nanak patshah and tradition continued by later Nanaks. For example, Gurdwara Manji sahib in Pinjore is among the many Manjis set up by Guru Nanak patshah. Bhai Saun Mal was appointed ancestor of Bhai Makhan Shah Lubana was appointed as the masand (representative) of Africa by Guru Nanak patshah. A large population of Lubana Sikhs still exists in Egypt, Lebanon, and Syria. Bhai Dasa of this clan was appointed the masand of Africa by Guru Ramdas <a href="https://www.sikhphilosophy.net/#_ftn29" target="_blank">[29]</a>. Hill chief Ajbar Sen became one of Guru Nanak sahib's disciples, while Bhai Kalyana Banjara, the masand of Guru Arjan patshah, preached Sikhism in Mandi State and neighbouring hills states. Under Guru Ram Das' guidance, the Sikhs flourished in this region, displaying their resilience, determination, and societal contributions. The sacred precinct in which Guru Nanak sahib coexisted, now recognized as Tanda Nanakpuri, is within the jurisdiction of Rampur District, Moradabad division in Uttarakhand, large Banjaras met Guru Nanak patshah. Under Guru Nanak sahib, Bhai Purushottam Shah was appointed as the masand. Bhai Naik Thakur was an acquaintance of Guru Angad patshah, Guru Amar Das patshah and Guru Ram Das patshah. At the same time, Bhai Lakhi Shah Banjara maintained a close association with Guru Arjan patshah, Guru Har Gobind patshah, Guru Har Rai patshah, Guru Har Kishan patshah, Guru Tegh Bahadar sahib, and Guru Gobind Singh patshah. Guru Nanak patshah established numerous Sikh centres in South India during his visit in the early 16th century, and masand (Sikh preachers) were appointed. Some of the identified masands of South India include Hari masand, Hema masand, Pema masand, Linga masand, Deepa masand, Damala masand, Soma masand, Macha masand, Theba masand, Loka masand, and Kasana masand<a href="https://www.sikhphilosophy.net/#_ftn30" target="_blank">[30]</a>. The Gurdwara Manji sahib (now transformed into a temple) is dedicated to Loka masand and is located between Hyderabad and Raichur. Guru Nanak visited the Banjara trading centre of Kunakheri Tanda in Koppal, established a Dharmsal, and appointed a masand there to continue spreading the Sikhism faith. The descendant of this masand, known as Thakur masand, still reside in Koppal. The remnants of the Sikh centres can still be found in high numbers in Tanda of Karnataka. During his first journey, Guru Nanak passed through Karnataka on his way to Ceylon. During his second journey, he visited Bidar, Raichur, Bellary, Koppal, Hampi, Bangalore, Mandya, Mysore district, Mangalore, Coorg, and Chik Mangalore in Karnataka along with the Tanda of Banjara Sikhs. Halemi Raj-Benevolent Rule at Lohgarh &Banjara Sikhs The Banjaras ruled the Indian subcontinent from ancient times but lost their sovereignty after the Muslim invasions of the 12th century. Raja Bhoj, recognized as the last Banjara king, marked the end of their rule. Subsequently, the Banjaras' status was largely confined to transportation and trade. In the late 15th century, Guru Nanak patshah integrated the Banjaras into his mission of a benevolent rule, and they actively contributed to this cause for the next two centuries. Guru Nanak's inclusive reign, known as Halemi Raj- Benevolent Rule, and its significant impact on political, economic, social, spiritual system and Humanity till date. The corridor of benevolent rule extending fortifications from Attock to Bareilly, emphasizing the expansive influence of Guru Nanak's vision and Lohgarh as the capital of the Sikh state. Lohgarh Fort was established on Darbar Hill, adjoining Nahan and Paonta, which was owned by the Banjaras of this region. Even today, the legacy of Raja Bhoj is preserved in the Lohgarh zone through the names of 25 villages, such as Bhoj Rajpur, Bhoj Paonta, Bhoj Mataur, Bhoj Kaanauj, Bhoj Nagar, Bhoj Nathia and others. Guru Nanak's initiative in fortifying the Sikh state demonstrates his commitment to not only providing ideological guidance but also implementing practical measures. He laid the foundation for a robust and resilient Sikh community, ensuring that his teachings were put into action through concrete steps and strategic planning. This approach highlights his holistic vision of a thriving and secure Sikh state. The role of Lubana Banjara Sikhs in Lohgarh is significant by making contributions to the fortifications. The concept of the Sikh state existing within the larger Mughal state, illustrating the unique coexistence and the distinct identity fostered under Guru Nanak's leadership. ( Further Details can seen in Book Guru Nanak patshah Halemi Raj , Lohgarh Sikh State Capital , By Gagandeep Singh 2024) Bhagat Ravi Das’s Bond with Lubana-Banjara Sikhs There were deep connections between Bhagat Ravi Das patshah and the Lubana Banjara Sikhs. It highlights the unifying and benevolent rule of Begumpur and Bhagat Ravi Das's relationship with the Tanda of Banjaras<a href="https://www.sikhphilosophy.net/#_ftn31" target="_blank">[31]</a>. Lohgarh Halemi Raj became synonymous with Begumpura and examines the interactions between Guru Nanak patshah and Bhagat Ravi Das patshah. Bhagat Ravi Das's ideology followed by General Banda Singh Bahadar to established Benevolent Rule. The ideals of Begumpura surpassed the philosophies of many Western thinkers. Unifying Forces: Bhagat Kabir’s and Lubana-Banjara Sikh The unifying role of Bhagat Kabir patshah and his connection with the Lubana Banjara Sikhs is significant which explores Bhagat Kabir as the first Sikh and emphasizes his philosophy and make references the Banjaras and their Tandas, as reflected in the Guru Granth sahib<a href="https://www.sikhphilosophy.net/#_ftn32" target="_blank">[32]</a>. Bhagat Kabir's critique of gunpowder and forts in his verses, his coining of the term "Khalsa," and Bhagat Kabir laid the foundations for Halemi Raj. Guru Angad's Legacy: Inclusion of Lubana-Banjara Sikhs The legacy of Guru Angad patshah (1504-1552 AD), particularly concerning the inclusion of the Lubana-Banjara Sikhs, encompasses the founding of Khadur and the pivotal role the Banjara Sikhs played in establishing the Sikh city under Guru sahib's guidance. This legacy also highlights the enduring connection between the Banjara Sikhs and Guru Angad. Additionally, it recounts the second Guru sahib's journey to Thanesar and Lohgarh zone, where he met Lubana Banjara Sikhs, and emphasizes how Guru Angad's hymns reflect the inclusion and respect for the Banjara Sikhs<a href="https://www.sikhphilosophy.net/#_ftn33" target="_blank">[33]</a>. Notable Banjara Sikhs closely linked with Guru Angad patshah included Bhai Bord Shah Lubana, Bhai Nathu (Rathod), Bhai Rao (Pawar), Bhai Ran Mal (Rathod), Bhai Karan Udhay (Chauhan), Nayak Thakar (grandfather of Lakhi Shah Banjara), Bhai Lakha (Rathod), Bhai Ranmal , and Bhai Mohan. ( Reference from Bhat Vahis). Guru Amar Das and Lubana- Banjara Sikhs The bond between Guru Amar Das patshah( 1479-1574 AD) and the Lubana-Banjara Sikhs is deeply significant. This relationship includes the establishment of Gobindwal and emperor Akbar's visit to the Guru sahib. It also recounts Guru Amar Das's journey to Thanesar and Lohgarh zone , highlighting the enduring connection between the Lubana-Banjara Sikhs and Guru Amar Das. The inclusion and importance of the term "Banjara" in the Guru Granth sahib, emphasized through Guru Amar Das's contributions<a href="https://www.sikhphilosophy.net/#_ftn34" target="_blank">[34]</a>. The Banjara Sikhs maintained a close relationship with Guru Amar Das along with many of his key associates. Prominent Banjara Sikhs in Guru Amar Das's inner circle included Bhai Bana Shah Lubana, Bhai Bhoj Rathod, Bhai Mulla Pawar, Bhai Udhay Rathod, Bhai Amiya Chauhan, Bhai Goddu Banjara, Bhai Lakha Rathod, Bhai Bhika Jadav, and Bhai Mohan Rathod. ( Reference from Bhat Vahis). Guru Ram Das patshah and Lubana- Banjara Sikhs The connection between Guru Ram Das (1534-1581 AD), and the Lubana-Banjara Sikhs quite important. Guru sahib established the new town of Ramdas Nagar (Amritsar) with significant contributions from Banjara Sikhs in its infrastructural development. Additionally, Guru Ram Das visited Thanesar and the Lohgarh zone, where Lubana Sikhs played a significant role in establishing Sikh fortifications. The relationship between the Lubana-Banjara Sikhs and Guru Ram Das patshah, noting references to the Banjara Sikhs in the Guru Granth sahib and Guru sahib gave title to his hymns as Vanjara Bani<a href="https://www.sikhphilosophy.net/#_ftn35" target="_blank">[35]</a> . Prominent Banjara Sikhs closely associated with Guru Ram Das figures were Bhai Artha Shah Lubana, Bhai Maadan (Rathod), Bhai Prema (Pawar), Bhai Rupa (Rathod), Bhai Kaula Das (Chauhan), Bhai Goddu Banjara, Bhai Bheeka (Jadav), and Bhai Nayak Karam Chand. ( Reference from Bhat Vahis). Guru Arjan patshah and Lubana- Banjara Sikhs There was strong connection between the fifth Sikh Guru, Guru Arjan (1653-1606 AD), and the Lubana-Banjara Sikhs. Guru Arjan got the Banjara Pothi written and its significance in the Sikh canon making<a href="https://www.sikhphilosophy.net/#_ftn36" target="_blank">[36]</a>. Guru sahib established a new town called Tarn Taran, with the Banjara Sikhs playing a significant role in its development Guru Arjan patshah's visit to Thanesar and Lohgarh zone met Lubana Sikh and supervised Sikh fortifications. In 1606 AD Guru sahib was martyrdom following directives of the Yasa Law under orders of emperor Jahangir. The Banjara word in the Guru Granth sahib, emphasizing spiritual as fostered by Guru Arjan<a href="https://www.sikhphilosophy.net/#_ftn37" target="_blank">[37]</a>. Bhat Sahibans Relations with Banjaras In beginning of medieval era, the Banjaras distanced themselves from Hinduism's varna system and formed their own religious beliefs under the Bhats of Tandas. Bhats used to live in Tandas of Banjaras and had close ties with them. Bhats also maintained Bhat Vahis (historical records) for Banjaras. With Guru Nanak's arrival, the Bhats embraced Sikhism, and verses of 11 Bhats were included in the Guru Granth sahib. Guru Granth sahib features 123 Savaiye by Bhat sahibans, with significant contributions from Kalh, Jalap, Kirat, Mathura, Salh, Bhalh and others, praising the first five Gurus. Bhat Kirat, a poet and soldier, served under Guru Hargobind and attained martyrdom in 1634 AD, fighting against the Mughals. Descendants of Bhats attained martyrdom fighting against the Mughals alongside Guru Gobind Singh and during the time of General Banda Singh Bahadar. ( Reference from Bhat Vahis). Guru Har Gobind patshah and Lubana- Banjara Sikhs The deep bond between Guru Har Gobind patshah (1590- 1664 AD) and the Lubana-Banjara Sikhs. Guru Har Gobind sahib's imprisonment 12 years in Gwalior jail and during time this Hari Ram Banjara the Daroga of Jail took care of him and after his release there were subsequent battles between the Sikhs and Mughals. The martyrdom of notable Lubana-Banjaras such as Bhai Nanu Shah Banjara, Bhai Mathra Bhatt, Bhai Dhura Banjara, Bhai Kishan Banjara, Bhai Paraga Banjara, Bhai Kirat Bhat, Bhai Ballu Banjara, Bhai Amiya Banjara, Bhai Madho Banjara, Bhai Jaggu Banjara, and Bhai Suhela Banjara in different battle against Mughals. Additionally, it recounts the visit of the sixth Guru sahib to Thanesar, underscoring the enduring connection between Guru Har Gobind sahib and the Lubana-Banjara Sikhs. ( Reference from Bhat Vahis). <h3 style="text-align: justify">Bhai Makhan Shah Lubana – The Unsung Legend</h3> The life and contributions of Bhai Makhan Shah Lubana (1580-1674 AD), an unsung hero of Sikhism. It begins with his early life and introduction, tracing his lineage back to his ancestors' connections with Guru Nanak patshah. As international traders of gunpowder, this family contributed significantly to the growth of the Khalsa economy. Bhai Makhan Shah had important interactions with Guru Har Rai patshah during his visit to Kashmir and played a crucial role in resolving the confusion regarding the recognition of Guru Tegh Bahadar patshah at Bakala<a href="https://www.sikhphilosophy.net/#_ftn38" target="_blank">[38]</a>. He boldly proclaimed, ‘Guru Ladho Re, Guru Ladho Re’ (the Guru has been found), and the Sikh sangat acknowledged his words. Additionally, Bhai Makhan Shah Lubana played a crucial role in apprehending Seeha Ram, who had attempted to kill Guru Tegh Bahadar sahib by firing a gunshot. Bhai Makhan Shah Lubana's connections with Banda Singh Bahadar’s fort at Koppal, Karnataka, showcasing his deep connections with the Sikh militarization. ( Reference from Bhat Vahis). As per record of the Bhat Vahi of Tomar Binjalunt, ‘Makhan Shah was the son of Dasa, grandson of Artha, great-grandson of Binna, and family of (Baba) Bahoru, Lal Chand, son of Makhan Shah, Chandu Lal, son of Makhan Shah, Kushal Chand, son of Makhan Shah, Soljaee, wife of Makhan Shah, caste Pelia Banjara, resident of Mota Tanda, pargana Muzaffarabad, Kashmir, came to Bakala town on 1721 (Bikrami calendar) on (Hindu) Diwali day, Saturday. He presented one hundred mohars in the court of Guru Tegh Bahadar, the ninth Guru. Dhumma, son of Naik Kahna Binjalunt, also came with him.<a href="https://www.sikhphilosophy.net/#_ftn39" target="_blank">[39]</a>’ <h3 style="text-align: justify">Bhai Lakhi Shah Banjara – Unsung Hero</h3> Bhai Lakhi Shah Banjara was born in Sarvan month, Ashtami Samvat, Bikrami 1637 (July 4, 1580, AD), in Khairpur Shadat, Tehsil Alipur, District Muzafarragarh. He married Bibi Kanto Bai, daughter of Bhai Kala (Gorama Gotra), in Samvat 1665 Bikrami (1608 AD. After living for 100 years, Bhai Lakhi Shah Banjara died in Jeth Month,11 Samvat 1737 Bikrami (May 28, 1680 AD) at Raisina, Delhi. Multani-Sindhi Bhat Vahi, P. 51, of village Atela, District Kaithal, mentions the eight sons and one daughter children of Bhai Lakhi Shah Banjara: 1 Bhai Nagahia (son), born on Chaitra, Sudi 10th, Samvat 1668 Bikrami (1611 AD) 2. Bhai Hema (son), born on Falgun, Sudi 7th, Samvat 1671 Bikrami (1614 AD) 3. Bhai Harhi (son), born on Aashad, Sudi 9th, Samvat 1674 Bikrami (1617 AD) 4. Bhai Hira (son), born Maghar, Sudi 6th, Samvat 1678 Bikrami (1621 AD) 5. Bhai Pandara (son), born Saavan, Sudi 5th, Samvat 1682 Bikrami (1625 AD) 6. Bhai Bakshi (son), born Saavan, Sudi 9th, Samvat 1685 Bikrami (1628 AD) 7. Bhai Bala (son), born Chaitra, Sudi 9th, Samvat 1690 Bikrami (1633 AD) 8. Bhai Jawahar (son), born Aashwin, Sudi 5th, Samvat 1694 Bikrami (1637 AD) 9. Bibi Seeto (daughter), born Bhadrapad, Sudi 9th, Samvat 1698 Bikrami (1641 AD) Bhai Lakhi Shah Banjara ( 1580-1680 AD )played a pivotal role in Sikh history, demonstrating immense bravery by retrieving the beheaded body of Guru Tegh Bahadar patshah in 1675 AD  from Chandi Chowk and ensuring a dignified funeral<a href="https://www.sikhphilosophy.net/#_ftn40" target="_blank">[40]</a>. Born in 1580 AD, his lineage, deeply rooted in Sikhism, included his ancestors Bhai Purushottam Shah and Bhai Godhu Shah. His family, especially his sons, made significant contributions, with many attaining martyrdoms for Sikh faith. Bhai Lakhi Shah was involved in establishing Lohgarh as the Khalsa Raj capital, building wells, and supporting trade and manufacturing goods in the region to support Khalsa economy . He maintained strong connections with several Sikh Guru sahibans , notably aiding Guru Hargobind during his imprisonment and supporting Guru Tegh Bahadar's mission. His extensive trade network spanned across Asia, Europe, and Africa, and he held significant lands and structures, including the Tanda at Raisina in Delhi. Bhai Lakhi Shah's family faced severe persecution but remained steadfast in their devotion, with members like Bhai Nagahia Singh, Bhai Hema Singh, and Bhai Jawahar Singh attaining martyrdom. Bibi Basant Kaur, his daughter, and Bhai Mani Singh, his son-in-law, also made notable sacrifices for Sikhism. Numerous locations in India like fort Sarai Banjara, are associated with his legacy, reflecting his significant contributions to Sikh history and culture. ( Reference from Bhat Vahis). Guru Har Rai patshah and Lubana- Banjara Sikhs Guru Har Rai ( 1630-1661 AD) led the Sikhs relocation to the strategically crucial Lohgarh zone for 13 years (1645-1658 AD)<a href="https://www.sikhphilosophy.net/#_ftn41" target="_blank">[41]</a>. During this time, the Lubana Banjara Sikhs were instrumental in constructing and fortifying Sikh defences, demonstrating their logistical expertise and unwavering loyalty. Guru Har Rai's visit to Thanesar bolstered local Sikhs' resolve, and his journey to Kashmir with Bhai Makhan Shah Lubana expanded Sikhism in the northern regions. The strategic and spiritual partnership between Guru Har Rai and the Lubana-Banjara Sikhs, highlighting their vital role in the community's resilience and growth during a tumultuous era. Prominent Lubana Banjara Sikhs associated with Guru Har Rai included Bhai Makhan Shah Lubana, Bhai Mai Das, Bhai Dayala Das, Bhai Mani Singh, Bhai Hati Chand, Bhai Lakhi Shah Banjara, Bhai Nagahiya Singh, Bhai Jawahar Singh, Bhai Dariya, Bhai Sohan Chand, Bhai Lehnu, Bhai Udhay, Bhai Sangat Rai, and Bhai Hanumant Rai. ( Reference from Bhat Vahis). <h3 style="text-align: justify">8th Nanak Guru Har Kishan and Lubana- Banjara Sikhs</h3> Guru Har Kishan patshah ( 1652- 1664 AD), who became the eighth Sikh Guru sahib at the age of nine in 1661 AD. His leadership was marked by Mughal oppression under emperor Aurangzeb, who imprisoned his brother Ram Rai and summoned Guru Har Kishan to Delhi<a href="https://www.sikhphilosophy.net/#_ftn42" target="_blank">[42]</a>. During his journey, he received significant support from the Banjara Lubana Sikhs, especially Bhai Makhan Shah Lubana and other dedicated followers. Tragically, Guru Har Kishan contracted smallpox and died mysteriously in 1664 AD, just before his twelfth birthday, leading to speculation of a Mughal conspiracy. Lubana Banjara Sikhs closely associated with Guru Har Kishan sahib included Bhai Mai Das, Bhai Dayala Das, Bhai Mani Singh, Bhai Hati Chand, Bhai Lakhi Shah Banjara, Bhai Nagahiya Singh, Bhai Jawahar Singh, Bhai Makhan Shah Lubana, Bhai Dariya, Bhai Sohan Chand, Bhai Lehnu, Bhai Udhay, Bhai Sangat Rai, and Bhai Hanumant Rai. ( Reference from Bhat Vahis). The entry in Bhat Vahi is translated below: Sangat, son of Binna Uppal from Amb Mari, parganah Miyen ka Maur; Nanu Ram, son of Bagha, a calico printer from Mohalla Dilwali, Delhi; Jaggu, son of Padma, from Duburji, parganah Sadhaura; and Dariya Banjara, son of Mulla, from Alipur Shamali, parganah Multan, carried the ashes of Guru Har Kishan from Delhi. They arrived at Kiratpur, parganah Kahlur, on the 11th of the dark half of the month of Bhadon in 1721 Bk, which was Saturday, 16 April 1664 AD. The ashes were immersed in the River Sutlej, and Karahprasad was distributed. <h3 style="text-align: justify">9th Nanak Guru Tegh Bahadar and Lubana- Banjara Sikhs</h3> There was profound relationship between Guru Tegh Bahadar (1621- 1675 AD) and the Lubana-Banjara Sikhs. The founding of Anandpur sahib and Chak Nanki were significant milestones, establishing new spiritual and administrative centres of Sikhism, with the Lubana Banjara Sikhs contributing to their development. Dhamtan sahib became the new Sikh headquarters, and Guru Tegh Bahadar's visit to Thanesar and Lohgarh zone and met the Banjara Sikh’s over here . Lakhnaur in Lohgarh zone , near Thanesar, gained prominence as Guru Tegh Bahadar's in-law village. <h3 style="text-align: justify">Seal of Approval, Symbol of Trust: Bhai Dayala Das Banjara</h3> Guru Tegh Bahadar visited the towns of Mathura, Agra, Allahabad, and Varanasi. During his travels, his son, Guru Gobind Singh, who would become the tenth Sikh Guru, was born in Patna in 1666 AD while Guru Tegh Bahadar was in Dhubri, Assam. Before ascending to the position of the ninth Guru, Guru Tegh Bahadar sahib embarked on a preaching tour. During this tenure, Bhai Mani Singh was in the Kashi and Mathura regions, as per the Bhat Vahi: ‘Mai Das, son of Ballu; Jetha, son of Mai Das, Dayala Das, the son of Mai Das; Hari Chand, the son of Jetha; Mathura, son of Dayala Das, and Guru Tegh Bahadar ji, son of Guru Hargobind ji, the sixth Guru, journeyed to Banaras. In 1723 Bikrami, during the month of Ashadh, on Sudi Panchmi (the fifth day), other notable individuals who accompanied them included Mata Nanaki ji, Bhai Tegpal chand, son of Lal Chand Subhikhi, Baba Dayala Das, son of Mai Das of Jalhrna, Gwal Das, son of Chhute Mal Chhibbar, Chaupat Rai, son of Paire Chhibbar, Sangat, son of Binay Uppal, and Sadhu Ram, son of Dharma Khosla. At this location, where the Gurdwara Sri Guru Tegh Bahadar sahib now stands, he played a crucial role in ending the conflict between Raja Ram Singh of Bengal and Raja Chakardwaj of the Ahom state (later Assam). During his journey to the Northeast, Guru Tegh Bahadar entrusted Bhai Dayala Das Banjara with the authority to address the Sikh sangat in his absence. The issuance of multiple Hukamnamas by Guru Tegh Bahadar in the name of Bhai Dayala Das reflects the significant role he played in the Guru's mission. His life and ultimate sacrifice exemplify the highest ideals of devotion, loyalty, and courage in the face of oppression. The legacy of Bhai Dayala Das, like that of many other martyrs in Sikh history, continues to inspire the Sikhs and uphold the principles of faith and justice<a href="https://www.sikhphilosophy.net/#_ftn43" target="_blank">[43]</a>. Bhai Dayala Das Banjara emerged as a symbol of trust and loyalty, attaining martyrdom alongside Guru Tegh Bahadar in Delhi in 1675 AD by order of emperor Aurangzeb<a href="https://www.sikhphilosophy.net/#_ftn44" target="_blank">[44]</a>. Bhai Jatia played a crucial role in secretly transporting the Guru's head to Anandpur. Bhai Lakhi Shah Banjara brought the Guru Sahian's body to his residence in Tanda Raisina, Delhi, where he organized a dignified funeral for the esteemed Guru patshah . <h3 style="text-align: justify">10th Nanak Guru Gobind Singh patshah and Lubana- Banjara Sikhs</h3> Guru Gobind Singh (1661 – 1708 AD), the tenth and last human Sikh Guru sahib, became the leader of the Sikhs at the age of fourteen following the execution of his father, Guru Tegh Bahadar, by emperor Aurangzeb. He moved to Paonta sahib in 1685 AD, fortifying Lohgarh and preparing for resistance. He developed close ties with Pir Budhu Shah, who supported him in battle at Bhangani . Notable battles involving the Banjara Sikhs include the Battle of Bhangani (1688 AD) against Bhim Chand and hill chiefs, the Battle of Nadaun (1691 AD) where they allied with Raja Bhim Chand against the Mughals, and the Battle of Guler (1696 AD) against Mughal forces. In the Battle of Anandpur (1700 AD), the Sikhs defended Anandpur sahib against Mughals and hill chiefs, with many Banjara Sikhs attained martyrdom<a href="https://www.sikhphilosophy.net/#_ftn45" target="_blank">[45]</a>. During the Battle of Chamkor (1705 AD), Guru Gobind Singh's sons, sahibzadas Ajit Singh and Jujhar Singh, along with 40 Sikhs, including notable Banjara Sikhs, were martyred. In these battles number of Lubana Banjara Sikhs attained martyrdom. On April 13, 1699 AD, Guru Gobind Singh established the Khalsa Panth, renaming the Nirmal Panth and encouraging Sikhs, including Banjaras, to join the Khalsa Army, adopting "Singh" and "Kaur" as titles. Despite facing persecution, Guru Gobind Singh patshah sought peace with the Mughals, highlighted by his letter to Aurangzeb detailing the injustices faced by Sikhs. Continued diplomatic efforts with Aurangzeb's successor, Bahadur Shah, ultimately failed, leading to Guru Gobind Singh's martyrdom in 1708 AD. His leadership, battles, and the establishment of the Khalsa Panth were pivotal in Sikh history, with the bravery and sacrifices of the Banjara Sikhs significantly contributing to the Sikh cause and defense against Mughal oppression. (Reference from Bhat Vahis) Martyred Bibi Bhikhan Kaur Banjaran – First lady Sikh General On 6 December 1705 AD, during the Battle of Shai Tibbi near Chamkor, Bibi Bhikhan Kaur Banjara, the first woman Sikh General and wife of Bhai Alam Singh Nachan from the Chauhan Banjara Sikh Clan, attained martyrdom while fighting against the Mughals. Bhai Udhay from the Pawar Banjara Sikh Clan also attained martyrdom in this battle. ( Reference from Bhat Vahis). General Banda Singh Bahadar and Banjara Sikhs General Banda Singh Bahadar, born into a Banjara Sikh family in Koppal , Karnataka, was a highly trained military leader. In 1708 AD under his command, the Sikh army, including prominent Banjara generals, moved from Nanded to Punjab in disguise. The Banjara Sikhs, skilled traders, played a crucial role in the Sikh movement by handling grain procurement and using their strategic trade positions to gather supplies and intelligence. In early 18th century The Banjara Sikhs disrupted Mughal supply lines by obstructing grain collection, leading to food shortages for the Mughal army while fortifying the Sikh forces. In 1709 AD, the Sikh army, led by Banda Singh Bahadar, moved through Bangardesh to Punjab, sending messages to Banjara Sikh leaders to prepare for war against the Mughals. The Banjara Sikhs had constructed fortifications and supported the Sikh army's strategic operations. The legacy of Banda Singh Bahadar and the Lubana Banjara Sikhs is marked by their unwavering courage and strategic acumen, significantly shaping the Sikh resistance against Mughal oppression. Prominent Banjara Sikh generals who served under Banda Singh Bahadar include Bhai Baaj Singh Bangeshwari, who played a significant role in various battles; Bhai Bhagwant Singh Bangeshwari(Banjara), known for his leadership and sacrifice; Bhai Koyar Singh Bangeshwari(Banjara), a notable general who fought alongside Banda Singh Bahadar; Bhai Sham Singh Bangeshwari( Banjara), who played a crucial role as a general in the Sikh army; Bhai Nahar Singh Bangeshwari(Banjara), known for his leadership and bravery in battle; Bhai Sukh Singh Bangeshwari, a prominent general martyred in the battle of Sirhind; Bhai Ram Singh, the son of Bhai Bachitar Singh, known for his bravery and martyrdom; and Bhai Lal Singh, a brave warrior who defended the Sirhind forts and was martyred in battle. In 1716 AD, Banda Singh Bahadar attained martyrdom while fighting against the Mughals alongside 740 Sikhs, most of whom were Banjara Sikhs. The war ( 1708-1716 AD)fought by these Sikhs against the Mughals became the main cause of decline of Mughal empire. (The references have been collected from Mughal intelligence reports, such as Akhbarat-i-Mu’alla, Bhat Vahi, and various Persian records, including Ibratnamas, Dastur-ul-Insha, and Tareekh-i-Iradatkhani.) Great Sikh Martyred Bhai Mani Singh Banjara Bhai Mani Singh (7 April 1644 – 14 June 1734 AD) was a notable figure in Sikh history from the Pawar Banjara Sikh Clan and owner of the prosperous Bangeshwari Tanda. Bhai Mani Singh (7 April 1644 – 14 June 1734AD) was from the Pawar Banjara Sikh clan and the owner of the affluent Bangeshwari Tanda<a href="https://www.sikhphilosophy.net/#_ftn46" target="_blank">[46]</a>. He was a descendant of Raja Bhoj, who ruled the Indian subcontinent in the 10th century<a href="https://www.sikhphilosophy.net/#_ftn47" target="_blank">[47]</a>. His forefathers, Bhai Laxman and Bhai Radhe, residents of Nahan, associated with Guru Nanak patshah during his visit to Nahan in the early 16th century<a href="https://www.sikhphilosophy.net/#_ftn48" target="_blank">[48]</a>. Nahan was part of the Lohgarh zone, where, in the 18th century, General Banda Singh Bahadar declared it the Sikh capital at Lohgarh. His great-grandfather, Bhai Nanu Shah, was a Sikh General under Guru Hargobind sahib and attained martyrdom in 1621 AD<a href="https://www.sikhphilosophy.net/#_ftn49" target="_blank">[49]</a>. In the following 100 years, over 100 members of Bhai Mani Singh's family attained martyrdom fighting against the Mughals. Bhai Mani Singh is also revered as a pillar of Sikh faith and the highest devotee of Guru Nanak patshah's ideology. He is designated as the one highest status of All Martyrs" and was an 18th-century Sikh scholar, army general, warrior, and martyr. Bibi Basant Kaur Banjaran-Aka- Bibi Seeto Bibi Basant Kaur, daughter of Bhai Lakhi Shah Banjara, is a formidable figure in Sikh history. She was the sister of four martyred brothers, wife of a martyred husband, and mother of eight martyred sons. Born in 1641 AD, she was trained in equestrian, weaponry, and Sikhism before marrying the esteemed Sikh Bhai Mani Singh. Renamed Bibi Basant Kaur in 1699 AD, she actively trained women in martial arts and witnessed many family members' martyrdoms. Despite severe hardships and witnessing the brutal execution of her family by Mughal authorities, her unwavering faith and courage inspired many. She was martyred at 91 in 1734 AD , along with her many family members including 24 infants. ( Reference from Bhat Vahis). In the year 1715 AD., the possessions and commodities belonging to the Banjara Sikhs, valued at 400,000 rupees, were alleged to have been stolen by the landlord of pargana Rajpur in Moradabad<a href="https://www.sikhphilosophy.net/#_ftn50" target="_blank">[50]</a>. In 18th century , numerous similar misdeeds were committed against the Banjara Sikhs . In 1717AD , Farrukhsiyar issued a decree granting the British East India Company the authority to establish residencies and trade throughout the Mughal empire in saltpetre particular. Engaging in the saltpetre trade consensus in India was considered akin to the Magna Carta for the British, as it held significant importance for their presence and influence in the region. This decree provided the British East India Company with extensive trading privileges and an annual payment 14 of 300,000 rupees<a href="https://www.sikhphilosophy.net/#_ftn51" target="_blank">[51]</a>. Following the battles at Lohgarh, the Mughal rulers retaliated against the Banjara Sikhs by committing acts of genocide. These atrocities severely impacted the Banjara community, both economically and socially. Once a prosperous and influential group, the Banjaras faced significant struggles to maintain their standing. The situation deteriorated further when the British Government introduced the Criminal Tribes Act, which marginalized the Banjara Sikhs and imposed harsh legal restrictions upon them. In addition to the Mughals and the British, other groups, including Europeans, Persians, and Jews, also inflicted brutal treatment on the Banjaras. These external pressures compounded the community's decline, weakening them in every aspect. Despite their historical prominence as one of the wealthiest and most resourceful communities of medieval times, the Banjaras were systematically reduced to poverty and exploitation, with their wealth looted and their social standing eroded. This tragic history reflects the immense challenges and injustices the Banjara Sikhs faced, which left a lasting impact on their development and progress.<hr /> <a href="https://www.sikhphilosophy.net/#_ftnref1" target="_blank">[1]</a>Asiento do Conselho da Fazenda of 23 February 1635AD, reproduced in S.J. Stephens, Portuguese in the Tamil Coast. Historical Explorations in Commerce and Culture (Pondicherry, 1998), p. 106. i/antt, Board of the Royal Treasury of the State of India, Lo. 4, "Says Manuel Moreno, resident of the city of Chaul", 1626 AD.<a href="https://www.sikhphilosophy.net/#_ftnref2" target="_blank">[2]</a> Details are given in the book Guru Nanak Halemi Raj, Lohgarh Sikh State capital, Gagandeep Singh 2024 , chapter 31.<a href="https://www.sikhphilosophy.net/#_ftnref3" target="_blank">[3]</a>Jos J. L. Gommans, Mughal Warfare Indian Frontiers and Highroads to Empire, 1500-1700, p. 151.<a href="https://www.sikhphilosophy.net/#_ftnref4" target="_blank">[4]</a>Al-Hind, Volume 3 Indo-Islamic Society, 14th-15th Centuries, Volume-3, p. 155.<a href="https://www.sikhphilosophy.net/#_ftnref5" target="_blank">[5]</a> Syed Aslam Ali opt cit, pp. 11-12.<a href="https://www.sikhphilosophy.net/#_ftnref6" target="_blank">[6]</a> Edward Balfour, The Cyclopaedia of India and of Eastern and Southern Asia, Commercial, Industrial and Scientific,p.794.<a href="https://www.sikhphilosophy.net/#_ftnref7" target="_blank">[7]</a> C.F.J. Keay, India: A History (London: Harper Collins, 2000), M. Pearson, The Indian Ocean (London: Routledge, 2003), p.3.<a href="https://www.sikhphilosophy.net/#_ftnref8" target="_blank">[8]</a> Ashtor, Eliyahu. Levant Trade in the Later Middle Ages. Princeton, NJ: Princeton UP, 1983. Holt, Peter Malcolm, Ann K.S. Lambton, and Bernard Lewis, eds. The Central Islamic Lands. Vol. 1 of The Cambridge History of Islam. Cambridge: Cambridge UP, 1970. Imber, Colin. The Ottoman Empire 1300-1481. Istanbul: Isis, 1990.Inalcik, Halil. The Ottoman Empire: The Classical Age, 1300-1600. New York and Washington, DC: Praeger, 1973. ed. An Economic and Social History of the Ottoman Empire, 1300-1914. Cambridge: Cambridge UP, 1994. Vaughan, Dorothy Margaret, Europe and the Turk: A Pattern of Alliances, 1350-1700. New York: AMS, 1976.<a href="https://www.sikhphilosophy.net/#_ftnref9" target="_blank">[9]</a>Christopher R. DeCorse, ‎Zachary J. M. Beier, British Forts and Their Communities, Archaeological and Historical Perspectives, p. 52.<a href="https://www.sikhphilosophy.net/#_ftnref10" target="_blank">[10]</a>Kaushik Roy’s, Military Manpower, Armies and Warfare in South Asia, p. 146. During the Mughal period, the Banjaras worked as a commissariat to supply food. emperor Akbar encouraged Banjaras to regularly procure grains for their armies during the campaigning seasons. He even issued several farmans to exempt tolls and taxes over the trading activities of Banjaras. For detail, see Fr. A. Monserrate, The Commentary Father Monserrate, S.J. on his Journey to the Court of Akbar, translated by J.S. Hoyland and annotated by S.N. Banerjee (London, 1922), pp. 79-80.<a href="https://www.sikhphilosophy.net/#_ftnref11" target="_blank">[11]</a> Tavernier, op. cit., p. 32-3.<a href="https://www.sikhphilosophy.net/#_ftnref12" target="_blank">[12]</a> Denzil Ibbetson, Panjab Castes, B.R. Publishing Corporation, Delhi, rpt. 1974, p. 254; and H.A. Rose, Glossary of the Tribes and Castes of the Punjab and Northwest Frontier Province, Amar Prakashan, Delhi, 1980, p. 62-3 (hereafter Glossary of the Tribes and Castes).<a href="https://www.sikhphilosophy.net/#_ftnref13" target="_blank">[13]</a> Russell, op. cit., p. 168; Brennig, 'Textile Producers and Production in Late Seventeenth Century Coromandel', op. cit., p. 336.<a href="https://www.sikhphilosophy.net/#_ftnref14" target="_blank">[14]</a> Bayly, Rulers, Townsmen and Bazaars, p. 29.<a href="https://www.sikhphilosophy.net/#_ftnref15" target="_blank">[15]</a> Dr. Asharaf, The Army of Indian Mughal, p. 230.<a href="https://www.sikhphilosophy.net/#_ftnref16" target="_blank">[16]</a> Bajranglal Lohia, Rajasthan Ki Jatiya, p. 167.<a href="https://www.sikhphilosophy.net/#_ftnref17" target="_blank">[17]</a> Ibid., p. 304, c£ S.A. Ali, op. cit., p. 17.<a href="https://www.sikhphilosophy.net/#_ftnref18" target="_blank">[18]</a>Irfan Habib, Indian Economy Under Early British Rule, p. 1, According to calculations by Angus Maddison in a recent major historical survey of the world economy, the gross domestic product (GDP of India in 1700 amounted to nearly 24.5 per cent or almost a quarter of the world's GDP at that time. Indeed, in 1700, by Maddison's estimates, India's GDP was nearly 8.5 times that of Great Britain, which, within the ensuing century, was to turn into India's master. This is not surprising since India had to produce enough to sustain a much larger population, estimated for the year 1701 at 165 to 175 million, as against Britain's mere 9.4 million.<a href="https://www.sikhphilosophy.net/#_ftnref19" target="_blank">[19]</a> M. Athar Ali, The Mughal Nobility under Aurangzeb, p. 222.<a href="https://www.sikhphilosophy.net/#_ftnref20" target="_blank">[20]</a> Guru Granth sahib Ang 345.<a href="https://www.sikhphilosophy.net/#_ftnref21" target="_blank">[21]</a>Tapan Raychaudhuri and Irfan Habib, The Cambridge Economic History of India c. 1200-1750, vol.1, OrientBlack Swan in association with Cambridge University Press, Delhi (reprint 2010), p. 331.<a href="https://www.sikhphilosophy.net/#_ftnref22" target="_blank">[22]</a> Guru Granth sahib Ang 345.<a href="https://www.sikhphilosophy.net/#_ftnref23" target="_blank">[23]</a> Census of India, 1991: Hoshiarpur, Census of India, 1991: District census handbook. A & B. Village & town directory: Village & town wise primary census abstract: Amritsar, District Census Handbook. Series 21: Uttar Pradesh: Faizabad, Census of India, 1901 - Volume 1, Census of India, 1901: Rajputana, census Maharashtra and Telangana and Karnataka etc<a href="https://www.sikhphilosophy.net/#_ftnref24" target="_blank">[24]</a> The World of Nomads - p. 143, Shyam Singh Shashi.<a href="https://www.sikhphilosophy.net/#_ftnref25" target="_blank">[25]</a> Janam Sakhi.<a href="https://www.sikhphilosophy.net/#_ftnref26" target="_blank">[26]</a> Taajudin’s Diary Account of a Muslim author “Sihayto Baba Nanak Fakir” who accompanied Guru Nanak from Makkah to Baghdad, edited by Syed Prithipal Singh ne’ Mushtaq Hussain Shah, Edited by Inderjeet Singh p. 63.<a href="https://www.sikhphilosophy.net/#_ftnref27" target="_blank">[27]</a> Guru Granth Sahib ank 22<a href="https://www.sikhphilosophy.net/#_ftnref28" target="_blank">[28]</a>Dhanasing B. Naik, The Art and Literature of Banjara Lambanis, A Socio-cultural Study,2000, p. 59.<a href="https://www.sikhphilosophy.net/#_ftnref29" target="_blank">[29]</a> Satguru Ram Das covered areas of the world travelled by Satguru Nanak sahib and Bhai Mardana. He appointed Taru, Bharu (son of Bhai Malo, a Pima Indian of Mexico), and Dasa. Taru was a masand of Kabul, Middle East, up to Eastern Turkey (Ref. Mahan Kosh, Kahan Singh Nabha). Dasa was the masand of Africa and Mauritius.<a href="https://www.sikhphilosophy.net/#_ftnref30" target="_blank">[30]</a> Dhanasing B. Naik, The Art and Literature of Banjara Lambanis, A Socio-cultural Study, p. 59.<a href="https://www.sikhphilosophy.net/#_ftnref31" target="_blank">[31]</a> Guru Granth sahib Ank 345.<a href="https://www.sikhphilosophy.net/#_ftnref32" target="_blank">[32]</a> Guru Granth Sahib Ank-1105.<a href="https://www.sikhphilosophy.net/#_ftnref33" target="_blank">[33]</a> Guru Granth Sahib Ank-954.<a href="https://www.sikhphilosophy.net/#_ftnref34" target="_blank">[34]</a> Guru Granth Sahib Ank 115.<a href="https://www.sikhphilosophy.net/#_ftnref35" target="_blank">[35]</a> Guru Granth Sahib Ank 76.<a href="https://www.sikhphilosophy.net/#_ftnref36" target="_blank">[36]</a> Manuscript named Banjara Pothis is placed in Jawadhi Taskal. Reference of this Sikh canon is also made in the life of Guru Arjan, by Paushara Singh. Tony Ballantyne, Textures of the Sikh Past New Historical Perspectives, p. 31.<a href="https://www.sikhphilosophy.net/#_ftnref37" target="_blank">[37]</a> Guru Granth Sahin Ank 181.<a href="https://www.sikhphilosophy.net/#_ftnref38" target="_blank">[38]</a> Surjit Singh Gandhi , History of Sikh Gurus Retold: 1606-1708 C.E , p. 624<a href="https://www.sikhphilosophy.net/#_ftnref39" target="_blank">[39]</a> Bhat Vahi Tomar Binjalunt.<a href="https://www.sikhphilosophy.net/#_ftnref40" target="_blank">[40]</a> The Sikh Review, Volume 56, Issues 1-6.<a href="https://www.sikhphilosophy.net/#_ftnref41" target="_blank">[41]</a> Dabistan-i-Mazahib by Maubad Zufiqar.<a href="https://www.sikhphilosophy.net/#_ftnref42" target="_blank">[42]</a> J. S. Grewal (1998), The Sikhs of the Punjab. Cambridge University Press, pp. 67–69.<a href="https://www.sikhphilosophy.net/#_ftnref43" target="_blank">[43]</a> Hukamnanas , Shri Guru Tegh Bahadar sahib, Edited by Fauja Singh, Punjabi University , Patiala, pp. 87-107.<a href="https://www.sikhphilosophy.net/#_ftnref44" target="_blank">[44]</a> Singh, Trilochan (1967). "Chapter XXII". Guru Tegh Bahadur, Prophet and Martyr: A Biography. Gurdwara Parbandhak Committee. pp. 293–300.<a href="https://www.sikhphilosophy.net/#_ftnref45" target="_blank">[45]</a> Bhat Vahi Bhadson p. 68, Bhat Vahi Karsindu Pargana Jind, p. 6.<a href="https://www.sikhphilosophy.net/#_ftnref46" target="_blank">[46]</a> Bhat Vahi , Talaunda, Jind<a href="https://www.sikhphilosophy.net/#_ftnref47" target="_blank">[47]</a> Jai Ram Pawar, The Genealogy Table of raja Bhoj and Bhai Mani Singh is given in Raja Bhoj – Parmaro ki Gor Vansh Virast, pp. 189-193. ( Published by Maharashtra State Hindi Sahitya Academy ).<a href="https://www.sikhphilosophy.net/#_ftnref48" target="_blank">[48]</a> Bhat Vahi, Talaunda, Jind, Gaini Garja Singh Di Ithasik Khoj ( Gurmukhi) , p. 257.<a href="https://www.sikhphilosophy.net/#_ftnref49" target="_blank">[49]</a> Bhat Vahi, Multani Sindhi , Khata Bhujauthu ka .<a href="https://www.sikhphilosophy.net/#_ftnref50" target="_blank">[50]</a> Akhbarat, FS, 4th R. Y., I, p. 24.<a href="https://www.sikhphilosophy.net/#_ftnref51" target="_blank">[51]</a> Samaren Roy (May 2005), Calcutta Society and Change 1690–1990 Universe, p. 29.</blockquote>

Verification