Banda Singh Bahadar Fort at Koppal
Recently, a fort named after Banda Singh Bahadar was discovered in Koppal, Karnataka, providing concrete evidence that he hailed from South India. This fort reveals significant insights into his background, marking an important source of information about his early life. The archaeological and architectural study of the fort unveils its historical connections, shedding light on its relationship with Sikhism and Banda Singh Bahadar. This discovery enriches our understanding of his origins and the broader historical context in which he emerged as a key figure in Sikh history. The term for the concept “place name is source of history” is “toponymy” or “place name studies.” It is a branch of linguistics and historical geography examining place names’ origins, meanings, and significance. Toponymists use various methods to analyse place names, including etymology (the study of word origins), linguistics, and historical research. Historians can gain insights into a particular region’s cultural, linguistic, and historical contexts by studying toponyms. The local revenue records also endorsed the above fact of Banda Singh Bahadar. The large number of Tandas around Banda Singh Bahadar’s fort at Koppal clearly indicates the close relationship between the Banjara Sikhs and Banda Singh Bahadar. The Banjara Sikhs were gunpowder traders, and Banda Singh Bahadar’s fort at Koppal, which utilized gunpowder, underscores this connection. Constructed in the late 17th century and named after Sikh General Banda Singh Bahadar, the fort is associated with numerous stories about the military preparations made by Guru sahibans. It also unveils the true history of the early life of Banda Singh Bahadar.
Guru Nanak Patshah Visit to Koppal.
The connection of Sikhism with Koppal begins with the visit of Guru Nanak patshah in the early 16th century. This historic visit by Guru Nanak established a significant link between the region and the Sikh faith, laying the groundwork for future interactions and developments, including the later association with Banda Singh Bahadar. The presence of Guru Nanak in Koppal underscores the early and enduring influence of Sikhism in South India.
In 1510 AD, after leaving Bidar, Guru Nanak patshah travelled to Golconda in Telangana, where he entered Karnataka again after visiting Vijayawada, Guntur, and Mehboobnagar. He visited Raichur and, from there, moved to Bellary and visited Hampi, the capital of the Vijayanagar kingdom, which had several ancient temples, and where Guru sahib had a meeting with Krishna Deva Raja; during this visit, Guru sahib visited Koppal(Surinder Singh Kohli,Travels of Guru Nanak, page 74). Historical records reveal that Krishan Deva Raja was from the Banjara clan(Hultzsch, Epigraphia Indica Vol.3 :, page 54.). The fort named after Banda Singh Bahadar in Koppal was constructed in the late 17th century by Banjara Sikhs, situated just 30 kilometres from Hampi. This area was home to a substantial population of Banjara Sikhs and their settlements known as Tandas, which continue to endure.
After that Guru Nanak also visited Anagundi village or Kishkindha in this area. Several temples and historical places are on the bank of the Tungabhadra River, such as Bali, Lakshmi Narsingh temple, and Chintamani cave temple. From Bellary , the Guru Nanak moved to Anantapur district in Andhra Pradesh. After visiting Anantapur, Cuddapah, and Chittoor districts in Andhra Pradesh, Guru Nanak is said to have visited Bangalore, Mandya, and Mysore districts. In the Mandya district, the Guru Nanak visited Maddur and Seringapatam. From Maddur, the Guru Nanak visited Ramgiri hill, about twelve miles away, with a temple called Kodandramaswami. There are ruins of a Hindu temple of Sri Ranganatha in this fort. Seringapatam is situated on the bank of the Kaveri River and has three islands containing three temples of Sri Rimganatha within the river. Bangalore has a maath of Adi Shankaracharya, an ancient Shiva temple, and several other temples. In Mysore, there is a maath of Sringeri: Shankaracharya and a temple of Chamunda(Surinder Singh Kohli, Travels of Guru Nanak, page 80).
Guru Nanak patshah established numerous Sikh centres in this region 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(Dhanasing B. Naik, The Art and Literature of Banjara Lambanis, A Socio-cultural Study, page 59). 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.
In Bidar, Guru Nanak engaged in discussions with two Muslim divines, Pir Jalal-ud-Din and Pir Yaqub Ali, which sparked extensive dialogue. At the gathering, Sadhus and Pirs assembled and paid homage to Guru Nanak by bowing before him. Subsequently, a meeting was organized with the Bahmani King of Bidar, facilitated by Banjara Sikhs. Following this, a Manji (Sikh preaching centre) was established, known as Gurdwara Nanak Jhira, at Bidar to honour the memory of Guru Nanak’s visit.
This region witnessed continuous conflicts between the Vijayanagar empire and the Bahmani Kingdoms during the visit of Guru Nanak patshah in the early 16th century. The Banjara traders played a significant role in trading saltpetre throughout the Indian subcontinent, and Bijapur and Hampi emerged as significant trade centres for saltpetre (gunpowder)( Karnataka State Gazetteer: Belgaum, page 329). The region also had abundant iron ore, which led to the production of high-quality weapons and ammunition. The Portuguese arrived in this region solely to obtain gunpowder(Wayne E. Lee, Waging War Conflict, Culture, and Innovation in World History, 2016. Found inside on page 261.) , and they exploited the conflicts between the Vijayanagar empire and the Bahmani Kingdoms to establish themselves in Goa.
The descendants of Pir Dastgir migrated to India in large numbers from Baghdad to work on Halimi Raj’s mission under Guru Nanak patshah’s guidance. They initially settled in Bijapur before establishing more than 400 centres of Sufism in Karnataka, primarily belonging to the Qadri and Chishti chapters relayed to Pir Dastgir(Wayne E. Lee, Waging War Conflict, Culture, and Innovation in World History, 2016. Found inside on page 261). One of the major centres for Pir Dastgir’s descendants was established at Koppal(Wayne E. Lee, Waging War Conflict, Culture, and Innovation in World History, 2016. Found inside on page 261). The Sikligars also migrated to this region in large numbers after Guru Nanak patshah and primarily engaged in manufacturing weapons due to the area’s abundance of iron and gunpowder (Kirpal Kazak, in his book Sikligar Kabile Da Sabhyachar, tells the history of the Sikligar tribe in the context of Punjab, which can be traced back to 1595-1644. That was when the sixth Sikh guru, Guru Hargobind, fought wars with the Mughals and espoused the concept of Piri (spiritual) -Miri (temporal)) . Most Sikligars co-existed with Banjara Sikhs for centuries, and both communities were enaged in arm manufacturing and became devotees of Guru Nanak patshah. Many Sikligars and Banjara Sikhs still reside in the town of Koppal.
History of Koppal
During ancient times, Koppal was a significant hub for the Banjara Sikhs, and this region was ruled by the Banjara king Simuka Satavalana, who founded the Satvahana dynasty in 5th BC. Simuka belonged to the Chauhan Banjara clan, who were also the ancestors of the renowned Prithviraj Chauhan who lived in 12th century (Bhat Vahi Multani Sindhi.). In the 16th century, Bhai Jagat Rai Chauhan ( Raja of Hansi) and Bhai Udhay Karan Chauhan, both from this family, became Sikhs of Guru Nanak patshah. This family kept strong ties with later Nanaks and Bhai Sahej Singh, Bhai Doghar Singh, Bhai Hira Singh, and Bhai Dayal Singh, from this family, were close associates of General Banda Singh Bahadar and all attained martyrdom on October 11th , 1711 AD, during the Battle of Alhowal (Lahore) fighting against the Mughal army(Harjinder Singh Dilgeer, Guru-de-Sher, page 16).
Following the victory in the Battle of Talikota in 1565 AD, the Muslim army destroyed the city of Vijayanagar (now known as Hampi) and took control of the area. The Adil Shah dynasty, a branch of the Bahmani Kingdom, governed this region from 1565 to 1686 AD( Muhammad Qasim Firishta‘s Tarikh-e-Firishta.) The Banjara traders, enjoyed a close relationship with all the Bahmani Kingdoms in South India(Navina Najat Haidar and Marika Sardar,Sultans of Deccan India, 1500–1700 Opulence and Fantasy, page 91.
). They supplied grains, military arms, horses, and royal goods to the capital cities of these kingdoms. In times of crisis, the nobles of these kingdoms relied on the Banjara traders to provide necessary goods. As a result, the Bahmani Kingdom granted extra privileges to the Banjara traders. They were also allowed to maintain their armed forces in Tandas for their safety, and there were no restrictions on military training. The Banjaras, known for their trading activities, were granted permission to construct forts to safeguard their goods and ensure their safety during their journeys. These forts protected against potential threats and attacks, allowing the Banjaras to conduct their trade more securely. The Sufi Pirs, held significant influence in the courts of the Bahmani Kings(Eaton, Richard Maxwell (1985), Sufis of Bijapur 1300-1710 AD, New Delhi: University Press Munshiram Manoharlal Publishers Pvt., Ltd.,pages 69-128.).
The Sufi Pirs, who were associated with the mission of Guru Nanak patshah, also had cordial relationships with the Banjara Sikhs. These Pirs watched over the interests of the Banjara Sikhs in the courts of the Bahmani Kings(The Book Review Volume 28 , page 46.).
In the year 1630 AD, the Banjara Sikhs arrived in the Deccan region as a part of Shah Jahan’s advancing military forces(Russell, op. cit., page 168; Brennig, ‘Textile Producers and Production in Late Seventeenth Century Coromandel’, op. cit., page 336). 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.”( Bayly, Rulers, Townsmen and Bazaars, page 29) 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(Dr. Asharaf, The Army of Indian Mughal, page 230).
The areas of Bundi and Kota hold significant importance in Sikhism, as prominent Sikh figures Bhagat Dhanna and Bhagat Peepa hail from this region(Mahinder Kaur Gill, Guru Granth sahib: The Literary Perspective, page 138). In the early 16th century, Guru Nanak patshah met Bhagat Dhanna, who played a crucial role in spreading the ideology of Sikhism in this area. Royal canopies and step wells are dedicated to Bhai Lakhi Shah Banjara in this region, clearly depicting the spiritual relationship between the Jaats and the Banjara Sikhs since the time of Guru Nanak patshah and Bhagat Dhanna. At the village Sawarda near Bundi, a Gurdwara commemorates Guru Gobind Singh’s visit. Additionally, there is a step well of Bhai Lakhi Shah Banjara in the camps of this Gurdwara. Presently, this place has been usurp by Udasi mahants. Banda Singh Bahadar and his army also visited this place during their journey from Nanded to North India.
During the time of Mughal emperor Shahjahan, Jangi-Bhangi Rathod Banjara and Bhagwan das Vartiya Banjara accompanied the Mughal army on their expedition to South India. Jangi-Bhangi brought a fleet of 1 lakh 80 thousand oxen, while Bhagwan das Vartiya followed closely with 52 thousand oxen. Due to their exceptional transportation capabilities, Jangi-Bhangi and Bhagwan das were highly respected in the Mughal court(Nanjundayya and Iyer, 1928 139-142; Craufurd 1747 Vol. II 90).
The letter states that the Sultan’s camp faced scarcity during their expedition due to a shortage of supplies. In response, Azam Humayun was sent to bring in provisions. This occurred during the Mughal army’s invasion of the South. The Banjara, known for their exceptional transportation capabilities through difficult terrain, earned the respect and favour of Mughal emperors and generals due to their services. This is evident from the orders of Asaf Jan, the Wazir of Shah Jahan, who utilized the Labana during his raid into the Deccan (against Bijapur in 1640 AD). When the Laban/Banjara leaders raised concerns about obtaining grass and water for their pack bullocks, Asaf Khan issued a decree engraved with gold letters on a copper plate, granting them privileges for their services(Grierson 1968 page 256.).
Ranjan Ka Pani Chapper Ke Ghas ,
Din Ke Teen Khun Maaf
Aur Jahan Asaf Khan Ka Gohra
Wahan Bangi Jangi Ke Bail
The inscription on the copper plate appears to convey the following meaning: “If you are unable to find water elsewhere, you may even draw it from the randans (water pots) of my followers. Likewise, you may gather grass from the rooftops of their huts. Furthermore, I will grant you immunity for committing three murders a day, as long as you ensure that my cavalry is always accompanied by the bullocks of Bhangi-Jangi, the leaders of the Banjaras, wherever I encounter them(B. G. Halbar, Lamani Economy and Society in Change: Socio-cultural Aspects of Economic Change Among the Lamani of North Karnataka, page 16).”
In July 1636 AD, at eighteen, Aurangzeb was appointed as the Viceroy of the Deccan by Shah Jahan, the Mughal emperor(Markovits, Claude, ed. (2004) [First published 1994 as Histoire de l’Inde Moderne], A History of Modern India, 1480–1950, (2nd ed.). London: Anthem Press, page 103). Aurangzeb’s first term as Viceroy lasted from 1636 to 1644 AD. Later, in 1653 AD, Aurangzeb was appointed the Viceroy of the Deccan for the second time. The emperor specifically instructed him to improve the financial conditions of the Deccan provinces by increasing trade activities and land reclaims for agriculture.
Dara Shikoh was the favourite son of emperor Shah Jahan, and he was closely associated with Guru Har Rai sahib. Aurangzeb was aware of the influence of his brother Dara Shikoh and the obstacles placed in his way by the nobles who were partisans of his elder brother in the Deccan. However, Aurangzeb was determined to remain in the Deccan until the succession issue arose. He recognized that the Deccan could provide him with the material resources required for any conflict for the throne and also serve as an excellent base for any military operations that might become necessary.
At this time, the Bahmani Kingdoms were fighting against the Mughals. Following their encounter, permission was granted to the Banjara Sikhs to construct a fort on a hill in Guntapura near Koppal, which is called Koppal Nagara. By 1666 AD, this fort had been completed, and many historians have deemed it one of the strongest forts ever constructed in the Deccan region. In late 17th century ,following this, a fort known as Banda Singh Bahadar was built approximately 3 miles from the existing fort at Guntapura. The military training of the Banjara Sikhs went unchecked by the monarchs, as the Banjara Sikhs would justify it by stating that it was necessary for the security of their Tanda.
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” still remained in that province, trying to buy grain and return to the Deccan across the Narmada. According to Mr. Henry Elliot, Banjaras were adopting honest trade practices; hence the Mughal Kings had full faith in them(Bajranglal Lohia, Rajasthan Ki Jatiya, page 167). Emperor Aurangzeb recognized the economic significance of the Banjaras and exempted them from paying grazing fees and road dues, demonstrating his awareness of their crucial role in the economy(Ibid., page 304, c£ S.A. Ali, op. cit., page 17).
After becoming emperor in 1658 AD, Aurangzeb had the opportunity to pursue his aggressive agenda in the Deccan region. He had to contend with three major powers: the Marathas and the two Shia states of Bijapur and Golconda. However, until 1681 AD, Aurangzeb had limited success in the Deccan. This can be attributed to the lack of vigour and ambition displayed by Prince Shah Alam, who served as the governor of the Deccan for eleven years. Moreover, the emperor’s attention was divided due to conflicts with the northwestern frontier tribes and the Rajputs.
The death of Shivaji in 1680 AD changed the dynamics in the Deccan, and Aurangzeb wasted no time in capitalizing on the situation. The presence of Prince Akbar, who had sought refuge at the court of Shivaji’s son and successor, Sambhuji, complicated the matters. Aurangzeb personally led his forces in the Deccan, with the twin objectives of defeating Sambhuji and capturing the rebel prince Akbar. However, Akbar managed to escape, and Aurangzeb temporarily halted his aggressive actions against the Marathas until he defeated the Golconda and Bijapur kingdoms.
In April 1685 AD, the Mughal army besieged Bijapur and successfully captured it. In January 1687 AD, Aurangzeb directed his forces towards Golconda, which surrendered in September of the same year. Following the downfall of these two Muslim states, Aurangzeb refocused his attention on Sambhuji. One of Mughal’s generals succeeded in capturing the Maratha king, who was subsequently subjected to brutal torture and executed in March 1688 AD.
In 1681 AD, Aurangzeb sent his son, Mu’azzam, to the Deccan to suppress a revolt of his step-brother, Sultan Muhammad Akbar. According to historian Munis Faruqui, Mu’azzam intentionally failed in his mission. Two years later, he was tasked by Aurangzeb to march to the Konkan region to prevent Akbar from escaping the country, but again Mu’azzam’s efforts were deemed “half-hearted” and failed to achieve the desired outcome. Despite these failures, Aurangzeb persisted in entrusting responsibilities to his son. In 1687 AD, Mu’azzam was ordered to march against the sultanate of Golconda, however, the emperor’s spies intercepted treasonous messages exchanged between Mu’azzam and Abul Hasan, the ruler of Golconda. This was perceived as a clear act of treason rather than incompetence(Faruqui, Munis D, The Princes of the Mughal Empire, 1504–1719, Cambridge University Press, page 306).
Around 1694 AD, Aurangzeb allowed Mu’azzam to rebuild his household and rehire some dismissed servants. However, the emperor continued to closely monitor his son, placing his men in Mu’azzam’s household, sending informants to his harem, and selecting his representatives in the imperial court. Mu’azzam and his sons were transferred from the Deccan to Northern India, with a prohibition on leading military expeditions in the region for the remainder of Aurangzeb’s reign. In 1695 AD, Mu’azzam was sent to the Punjab region to fight local chieftains and suppress a rebellion led by the Sikh of Guru Gobind Singh. While imposing heavy taxes on the hill chiefs, Mu’azzam refrained from waging war against the Sikhs out of respect for their religion(Singh, Patwant, The Sikhs, Rupa Publications, page 46.).
Mu’azzam served as governor of Akbarabad in 1699 AD and was later transferred to Lahore in 1696 AD. After the death of Amin Khan, the governor of Kabul, Mu’azzam assumed the position in 1699 AD and held it until Aurangzeb died in 1707 AD(Irvine William, The Later Mughals, page 4.). Although the Mughals gained direct control over Koppal in 1687 AD and maintained it until 1707 AD, they never took control of the Banjara forts and granted them certain privileges. After the death of Aurangzeb, the Mu’azzam became the next emperor and renamed himself Bahadur Shah, who fought battles with Banda Singh Bahadar in 1710-1712 AD .
Russell also acknowledges the Banjara Sikhs’ role as providers for the army, observing that local rulers did not prioritize supplying their own forces and lacked the concept of provisions and logistics, which are central components in European military campaigns. Additionally, he recognizes the esteemed status achieved by the Banjaras, primarily attributed to their effectiveness as suppliers for the military. In emphasizing the Banjaras’ significance as suppliers for the commissariat, Irvine documents, “It is by these individuals that the Indian armies are sustained in the field, and they remain unscathed by either side(Irvine, The Army of the Indian Mughals, page 192).”
Archaeological and Architecture evidences related to Banda Singh Bahadar fort
This fort design features a distinct line outside the fort that measures approximately 2 meters in height and three parapet walls on the backside of the fort. This feature can be observed in many Khalsa forts, particularly those found in the Indian Subcontinent and even those at advanced Lohgarh Khalsa Rajdhani forts. The Banda Singh Bahadar fort, positioned in the village named Banda Singh Bahadar, Tehsil and District Koppal, and situated near the Tunga Badra River, boasts a sophisticated defence system comprising three distinct fortifications that make it a formidable stronghold from a military standpoint. This fort is situated on a hillock that covers an area of 23 acres and has a steep gradient of 80 degrees, with a height of 60 meters. This makes it highly challenging to climb from the side where the fort is located, adding to its military significance. The first fortification, approximately half a kilometre from the main fort, has largely been demolished, but remnants of its walls remain in the village. After crossing this first fortification, the entrance to the second fortification is only 4 feet by 6 feet wide and is covered by two large stones standing straight and 50 feet in height. The design is unconventional for royal forts of monarchs, as it is entirely focused on military strategy. The top portion of the hillock is a plateau measuring almost 6 acres of land. The second fortification is located at the base of the rocky hillock. It is connected to a 4-kilometre-long tunnel or secret passage that served as an emergency exit and ensured proper supplies for the fort. The fort’s double fortification system begins in the middle of the hillock and features narrow passages that allow only two men to enter. The fort is constructed using dressed granite stones, which are abundant in Karnataka. These stones are approximately half a meter in length and breadth and are bound together with thick layers of lime mortar. Nanak Shahi bricks, similar in size to those used at Lohgarh, have also been used in some parts of the fort. The rampart was constructed and faced with stone on both sides, allowing for the creation of taller and steeper walls. The primary binding material used in construction was lime mortar. The fort has designated areas for storing cannons and muskets and well-designed holes for placing barrels. The soldiers inside the fort can easily keep watch from the vents in the walls. Approximately 70% of the top of the fort has been utilized as a dam area to store water, covering an area of 4 acres of land. The fort can accommodate more than 5000 Sikh soldiers, but there are no luxury buildings or living quarters inside except for barracks for the soldiers.
The architectural design and archaeological evidence reveal that this fort was constructed sometime near the mid-17th century by the Banjara. The fort at Koppal bears testimony to Banda Singh Bahadar’s presence in this region and serves as a testament to the Sikh historical heritage of the region.
Banda Singh Bahadar Bairagi or Banjara ?
General Banda Singh Bahadar was not a Bairagi ascetic but a Banjara. Bairagi sub cult had no connection Banda Singh Bahadar forts at Koppal. Revenue records indicate that Banda Singh Bahadar’s fort existed in the late 17th century, disproving the fabricated stories connecting Madho Das, Laxman Das Bairagi, Gurbax Singh, and eventually Banda Singh Bahadar. Research has found that Banda Singh Bahadar was born into a Banjara Sikh family in Kunakheri Tanda, near Koppal in Karnataka, in a family of Jangi (Jangha Ram Banjara) . Guru Nanak patshah ‘s mission was carried out discreetly so that only a select group of his closest disciples were privy to its details. As a result, the history of Banda Singh Bahadar and the Sikh forces during that time does not remains well-documented, as most authentic records related to this matter were usurped by British. However, sufficient evidences still prevail on the ground. British created a significant gap in the facts and understanding of this era and filled these gaps with fictionalized accounts and concocted stories. However, references to Banda Singh Bahadar and Jangi Bangi’s building of a fortress under the name Banda Singh Bahadar in traditional folk songs, such as Banjara sung, provide insight into this period. Nevertheless, due to the scarcity of reliable sources, further research and investigation are required to shed light on this critical chapter in Sikh history. There are two forts in Koppal, and one of them is named after Banda Singh Bahadar which reveal that Bnda Singh Bahadar was born in Banjara Sikh family.
Following the martyrdom of General Banda Singh Bahadar in Delhi, the Mughals ordered a massacre of Sikhs throughout the Indian subcontinent. Anyone who killed a Sikh or provided information about Nanak Panthis was to be rewarded. The Banjaras, in particular, were targeted by the Mughals, with many being brought to Delhi and martyred. The Mughals also ordered the looting of Tanda belonging to the Banjara Sikhs found anywhere in the Indian subcontinent. To address this critical situation, a prominent Banjara leader named Naik Vislawat Singh invited all Banjara leaders, including Sikh masands in Deccan, Naiks of the Tandas, and all community members to gather at Banda Singh Bahadar fort near Koppal to discuss the problems faced by the Banjara Sikhs and find suitable solutions. In 1725, a conference of Banjara Sikhs was held in front of Banda Singh Bahadar fort at Koppal, and strategies were built to deal with future situations. Many leaders of Banjaras, including masand from Karnataka, Bhav Singh Naik from Maharashtra (Bavan Banda), Shamusad Singh from Telangana (AP), and many Naiks who came from all over India spoke at the conference. It was estimated that around 60000 families of 27 clans of Banjaras from Rajasthan, Gujarat, Andhra Pradesh, Maharashtra, Orissa, Karnataka, and Tamil Nadu participated in the conference, with a total of 360000 Banjaras gathered around Banda Singh Bahadar fort and discussed the strategy to deal with the situation. As per the song, once upon a time, in the high, dry, and rocky Banda Singh Bahadur in Deccan’s southern Indian town of Koppal, all 27 clans of the Banjaras from different parts of India gathered here.
“Banda Bahadar Koppalgad Fattne San TeraChavad
Sattaisal Paadaar Ek Kaj Malaan Kajakolja
Koppalgad Banda Bahadar”
English Translation
Fort Banda Bahadur Near Koppal Town, you see,
Thirteen and fourteen total twenty-seven, All the Banjara clans
Near Banda Bahadur Koppal town, see”
(Even to date, in the Month of March, a large number of Banjara accumulate near the fort)
After 1724 AD, the Marathas took control of Koppal and granted the Banjara traders’ full privileges and land rights as they were important suppliers to the army. Thereafter, in 1760 AD , the area came under the rule of Hyder Ali of Mysore. During this time, local monarchs also granted the Banjaras jagirs special privileges. Hyder Ali and his son, Tipu Sultan, gained control over the area, and the Banjaras left as Qiladars of the Banda Singh Bahadar forts.
The Britisher forcefully tried to capture Banjaras forts in the old territories of Bijapur, but at length a breach was effected, but it did not prove useful to the besiegers, since a steep rock of considerable height rendered access to the wall of the fort very difficult. Banjara led out frequent sallies and continued to harass Britishers. Their resistance was so stubborn that; Kennaway informed Cornwallis, on March 8th , 1781 AD , I am afraid the chance of carrying Koppal by force is against us(Mackenzie II page 63 Wilks II page 482). Nevertheless, on April 18th , 1781 AD , the Banjaras surrendered by capitulation after five months of resistance and the garrison were allowed to carry away their personal property(Mohibbul Hassan, History of Tipu Sultan, page 206). There was a 3 km long tunnel connecting the Banda Singh Bahadur’s fort to a nearby place, through which the Banjaras continued to supply even after being seized. Around 70% of the fort’s area was used for collecting rainwater, and there was sufficient water year-round in the hillock of the fort. The fort area, adjacent to the Tunga badra River, had abundant rainfall. British Captain Andrew Reads captured the Banda Singh Bahadar’s fort. After the British captured the Banda Singh Bahadar fort, Tandas located near the fort shifted to forest areas
During the war between the British and Tipu Sultan in 1792 AD, the Banjaras also provided grains and logistics to Tipu Sultan’s army in Mysore. In the late 18th century, the Banjaras, lacking effective leadership, made a critical error by supporting the East India Company in the conquest of the war of Seringapatam. This decision not only led to the downfall of the Mysore kingdom but also marked the downfall of the Banjaras. It is highlighted that ‘the timely provision of supplies brought by the Banjaras played a significant role in ensuring the British army’s safety during this period(Captian Briggs, ‘Account of the Origin, History and Manners of the Race of Men Called Bunjaras’, Transactions of the Literary Society of Bombay, vol. I, London, 1819, page 183).
The British authorities shrewdly sought the Banjaras’ assistance in the initial stages of their settlement in the Indian subcontinent. For instance, during the years 1791-92 AD, the Banjaras were enlisted to provide grain supplies to the British army during the siege of Seringapatam. Furthermore, ‘The Duke of Wellington included them as part of the commissariat staff for his army in his Indian campaigns(Russell and Lal, op. cit., page 170). However, once the British had established themselves, they devised plans to eliminate the Banjara Sikhs.
After Tipu Sultan, the British granted the region to the Nizam of Hyderabad, who was responsible for establishing Hindu and Jain maaths in Koppal while also working to suppress the teachings of Guru Nanak in the area.
During this time, the British imposed strict restrictions on the movement of the Banjaras, leading to the death penalty for seven important Banjara Naiks. In early 19th century , the British government implemented Regulation 26, further restricting the movement of the Banjaras from one place to another. Later, the British classified the Banjaras and the Sikhlighars under the Criminal Tribal Act(Nitin Sinha, ‘Mobility, Control and Criminality in Early Colonial India, 1760s-1850s’, IESHR, vol. 45, January 2008, page 8), causing them to lose their freedom of movement and become marginalized within Sikhism. As a result, many Naiks of the Banjaras community migrated to interior parts and forests for a secure and respectful life. This ruling by the British directly impacted the livelihood, culture, religion, and socioeconomic status of the Banjaras, leading to a decline in their socioeconomic life.
Banda Singh Bahadar Fort and Sikh connections
This place is just 400 km south of Nanded, and Bidar and Guru Nanak patshah visited this town in the early 16th century. After that, the Banjara in South India embraced Sikhism(Surinder Singh Kohli, Travels of Guru Nanak, page 80). Bhai Makhan Shah Labana, born in 1589 AD in Hampi, Karnataka, is renowned for his contributions to Sikhism(Hampi is even called Vijayanagar, and it is just 30 km away from Koppal. Guru Nanak sahib visited this place, a significant trade Centre in South India. Col. Gurbachan Singh, in his book Baba Makhan Shah Labana, page no 41, states that Bhai Makhan Shah Labana was born in Hampi. Another historian, Giani Harnam Singh, in Lubana Itihas, page no. 217, also states Hampi as the birthplace of Makhan Shah Lubana. According to Giani Gian Singh, Bhai Makhan Shah Lubana’s birthplace was Tanda, a region in Muzaffarabad, Kashmir. ). The fort at Muzaffarabad at Kashmir was constructed by the by Bhai Makhan Shah Lubana. However, Col Gurcharan Singh disagreed with this assertion. Giani Harnam Singh, on the other hand, believed that Bhai Makhan Shah Lubana was born and died in Hampi in Karnataka. Max Arthur McAuliffe, G.S. Chhabra, and Sukha Singh also put forth a different theory, suggesting that Bhai Makhan Shah Lubana was born in Kathiawar, a region in Gujarat. This highlights the varying opinions and interpretations of historical events and figures. The author suggests that he was born in Hampi, attributing the assertion to the wealth of saltpetre and iron found in the Bijapur region. The area served as a prime source of saltpetre and iron, from where the Lubana traders facilitated the export of gunpowder and arms to the Middle East, Africa, and Europe through maritime trade routes.
Bhai Mahkan Shah was married to Bibi Sital, the daughter of Naik Puroshatam Das. One of his sons, Bhai Mahan Shah Lubana, served as the leading general of Guru Gobind Singh patshah and lost his life in the Battle of Anandpur on September 1, 1700 AD. Bhai Makhan Shah Labana’s ships departed from various ports, such as Goa and Cambay (Gujarat), and the Tanda’s of Bhai Lakhi Shah Banjara transported foreign goods to different parts of the Indian subcontinent. Bhai Lakhi Shah Banjara and Bhai Makhan Shah Labana leased the coast of Gujarat to extract precious gems and diamonds. Even Surat port was used by the Banjara Sikhs to export goods to the Arab world and Europe. It is believed that the forts in Hampi were constructed during the lifetime of Bhai Makhan Shah Lubana, and he significantly contributed to their construction. This involvement highlights the active role of Sikh leaders and their influence in the region, further cementing the historical connections between Sikhism and South India. The forts not only served strategic purposes but also stand as a testament to the contributions of key Sikh figures like Bhai Makhan Shah Lubana in the architectural and spiritual landscape of the area.
Bhai Makhan Shah Labana continued his ancestral profession of trading and commerce. His trading activities extended beyond India to various Asian, African, and European countries. He traded many goods, such as saltpetre, iron, arms, cotton, Bengali silks, and Kashmiri shawls. He used both land and sea transportation for his trade activities. In land transportation, he utilized oxen, horses, camels, and carts while he owned a large fleet of ships for sea trading.
Bhai Sahun Mal Banjara, an ancestor of Bhai Makhan Shah Labana, belonged to Mutton Tanda in Kashmir and embraced Sikhism under the guidance of Guru Nanak patshah. Bhai Sahun Mal Banjara was a maritime merchant who traded with Africa and Europe and supplied saltpetre to the Ottoman empire. Guru Nanak patshah appointed him as the masand (representative) of Africa. In the early 16th century, Guru Nanak patshah embarked on a ship of Bhai Sahun Mal Banjara from Surat, Gujarat, and travelled to Mecca. Later, in the 17th century, Bhai Makhan Shah Lubana accompanied Guru Har Rai patshah to Kashmir. Bhai Makhan Shah Lubana was also a close associate of Guru Tegh Bahadar sahib.
Bhai Dasa, father of Bhai Makhan Shah Lubana, was appointed as the masand of Africa and Mauritius by the fifth Sikh Guru, Guru Arjan patshah. Bhai Dasa’s ancestors had trading colonies in Bamunanika, Uganda, and he had his African headquarters in Malindi, Kenya. He also established warehouses in Malindi and Makindu, located near the Athi River, where Sikhs were living before the 15th century. Bhai Dasa Lubana was a prominent merchant during his time(Harpal Singh Kapoor, Sat Guru Nanak and Sat Guru Hargobind sahib in Malindi, Kenya, Diary of Bhai Harpal Singh Kasoor. A personal letter of Lady Elizabeth Craven, an extensive traveler, to William Franklin, dated September 26, 1768. William Franklin was in the Mughal court of Shah Alum-II.). The history narrates the close ties between the family of Bhai Mahkan Shah Lubana and Sikh Guru sahibans.
Bhai Sahib Singh was among the five Sikhs ( Panch Piara Sikhs) who, on Baisakhi day in 1699 AD, offered their life upon Guru Gobind Singh’s call to do so. This action was carried out by the ideology outlined in the Guru Granth sahib, which emphasizes the principle of “Naik ek Banjara panch”, as articulated by Bhagat Kabir sahib. This concept advocates for a council of five trustworthy individuals who provide sound advice to their leader and assist in implementing the leader’s final decisions. Bhai Sahib Singh, one of the five beloved disciples of Guru Gobind Singh, hailed from this region of Karnataka(The Sikh Review , Volume 59, Issues 685-690 , page 32). He was a skilled soldier and was renowned for his marksmanship. During the Battle of Anandpur, Bhai Sahib Singh shot dead the Mughal chief Jamatulla. In another battle, he severely injured Raja Bhup Chand with a shot from his musket, causing the entire hill army to flee the field. Tragically, Bhai Sahib Singh fought with Bhai Himmat Singh and Bhai Mukham Singh during the Battle of Chamkaur against the Mughals on December 7, 1705 AD. This evidence suggests that Guru Nanak patshah established religious centres and military training arenas in the 16th century. In the late 17th century, Sikhs Soldiers from these centres reached Guru Gobind Singh at Anandpur, Punjab.
The fact that significant Sikh figures were present in this region suggests that the fortification built by Banda Singh Bahadar did not emerge unexpectedly. Instead, it is part of a long-term planning of two-century-long traditions of building Khalsa forts. This background sheds light on the historical context in which Banda Singh Bahadar’s fort was constructed, providing valuable insights into the broader context of Sikh military strategy and fortification during this time.
Other Sikhs forts near Koppal
There are numerous Sikh fortifications near Koppal , such as Akalgarh (15 km), Chilakkamukki (17 km), Hire Madinal (26 km east), Kummata fort (23 km east), Shivapuri fort (20 km east), Mudargi fort (33 km southwest), Anegundi fort (30 km east), Gourdageri fort and Gajendragada fort (40 km north), Dambal fort (40 km west), Shrimatgad and Yalavatti fort (60 km east), Savanur (Koppal bear famous Bankepur, Roudkunda fort (72 km north away from Koppal), Mudgal fort (76 km from Koppal), Kalanidi fort (200 km from Koppal in Kolhapur district of Maharashtra, which is on the Maharashtra-Karnataka border, and Yamanavva fort near the villages of Kolindue Khalsa, Sarvda Khalsa, Gudawala Khalsa, and Mhalunge Khalsa. Additionally, there is a concern about Banjara and the descendants of Pir Dastgir’s dargah near Yamanavva fort. Wagingera fort, located 125 km north of Koppal, is another Sikh fort with nearby villages named Channur Khalsa, Benkanhalri Khalsa, and Arkera Khalsa in Tehsil Shahapur, District Yadgir of Karnataka.
Shahpur fort also belongs to Banjara. Guru Nanak patshah visited these places in the early 16th century, and Banjara accompanied him; these forts were constructed by Banjara Sikhs later on. Many Tandas can still be found near these forts, and a significant population of Sikhligar and Sufi Pirs, particularly descendants of Dastgir, reside in this region and are working towards the mission of Guru Nanak patshah. These forts share a similar architectural design, particularly regarding their parapet design, which is used to store gunpowder and equipped with all facilities for musket use in case of need.