Evolution of the Khalsa Economy
In the late 15th century, Guru Nanak patshah and spiritual and social revolution brought about an economic revolution aimed at providing fair and equal opportunities for all strata of society. During Guru Nanak patshah journeys, he encountered numerous revered saints such as Baba Farid, Bhagat Ravi Das, Bhagat Kabir, Bhagat Namdev, Bhagat Sadhana, Bhagat Sain, Bhagat Jaydev, Bhagat Trilochan, Bhagat Ramanand, Bhagat Parmanand, Bhagat Bein, Bhagat Jay Dev, Bhagat Pipa, Bhagat Dhanna and others. He invited them to spread the message of partners in Halimi Raj’s among societies and evolution of the Khalsa economy began during this period. Sikh ideology places special emphasis on entrepreneurial qualities, advocating that everyone should cultivate and develop ethical diligence in their work, always mindful of the divine presence.
Bhai Gurdas in Vaar writes, “Maaria sikka jagat wich, Nanak Nirmal Panth chalaaya.” Guru Nanak, known as “Patshah,” introduced revolution and threw a coin of truthful economy that had a global impact.
magar According to Bhai Gurdas, the Vaar Panna 10 Pauree – first Sikh was Bhagat Kabir sahib and the second Sikh Bhagat Sain sahib. For the first time in history, the marginalized, artisans, traders and peasants were given prominence and consideration by Guru Nanak patshah.
Guru Nanak’s Vision: Justice and Economic Equality
Banjara Sikhs played a vital role in mobilizing the Khalsa economy by trading Khalsa-manufactured products across the globe. Guru Nanak patshah selected the epicenter of the Halimi Raj in the northern part of the Indian subcontinent due to its strategic location, which encompassed the basin of eight Rivers from the Indus to Ganga, vast fertile plains adjacent to the Himalayan range. The land trade routes from this region were well-connected to global trade networks. Not only were similar centres established in Bengal, Gujarat, Central India, and South India, but they were also established in various international locations.
The concept of a Sikh State had been present as the state within the state for over two centuries, right from the time of Guru Nanak patshah and his associates, whose verses are present in Guru Granth sahib, and it was a formal declaration by Banda Singh Bahadar in early 18th century(Tuzk-e-Jahangiri, a book by Jahangir, mentions the Sikh state within the state, which threatened the Mughal empire). This can be interpreted as meaning that while the Sikhs had been governing themselves independently within larger political entities before Banda Singh Bahadar, it was not until a specific point in time that this autonomy was officially recognized and acknowledged as a state entity in the early 18th century.
Guru Nanak patshah denounced the prevailing religious practices of celibacy (unmarried in the name of God)( naa tad jatee satee banvaasee. There were no people of celibacy or charity no one lived in the forests. Guru Granth sahib ang ,1035), which he believed were nothing but falsehoods in the name of God. The notion that celibacy is the only way to attain God is a myth. However, in some religious scriptures, there is a belief that celibacy is preferable to family life and that those who dedicate themselves to spiritual pursuits must renounce worldly pleasures and remain unmarried. Celibacy can also be seen as a form of inequality and lack of entrepreneurship. Falsehood practices allowed the clergies to assert their superiority over the masses, leading to the exploitation of the oppressed, women, peasants, labourers, and entrepreneurs. Guru Nanak patshah, on the other hand, states that God can be found while living. Remaining unmarried goes against the will of God as it contradicts the biological imperative of reproduction, which is considered a gift of God to all living beings. Marriage and family life are seen as essential components of human existence and are often viewed as a way to fulfil one’s duty to society and continue the life cycle by adopting entrepreneurial qualities
Monarchy led to the concentration of wealth and power in the hands of a few while begging and slavery deprived people of their dignity and freedom. In his extensive travels, Guru Nanak patshah voiced his opposition to these inhumane practices globally. Guru Nanak patshah criticized the prevailing practices that promoted inequality(Gurmukh aykdarisatkardaykhhu ghat ghat jot samo-eejee-o. ||2||As Gurmukh, look upon all with the single eye of equality; in every heart, the Divine Light is contained. ||2|| Guru Granth sahib ang – 599) , begging(Chaalehsatgurbhaa-ay bhavehnabheekhi-aa. ||2||Those who walk in the Will of the True Guru, never wander begging. Guru Granth sahib– 729) and slavery(naanaktaa ko daashai so-eeniranjan day-o. ||3||Nanak is the slave of the Divine, Immaculate Lord. No human can make other human his slave.||3||Guru Granth sahib ang – 1353.). The uneven distribution of wealth and social status led to a situation where the rich became richer while the entrepreneurs became even poorer, with no equitable distribution of wealth. The poverty, suffering, and human misery stemmed from the prevailing religious practices, which were eradicated by the revolution led by Guru Nanak patshah. Guru Nanak patshah’s teachings aimed to challenge these practices and promote a more just and equitable society.
Artisans’ Craftsmanship: Driving the Khalsa Economy
Guru Nanak patshah gave artisans due consideration, and they had been crucial contributors to the Khalsa economy by producing high-quality goods since the 16th century because Khalsa factories were established for this purpose. They include skilled individuals in various categories, such as woodworkers and Carpenters, who expertly fashion furniture and wooden structures. Weavers, Spinners, and Textile Artists employ traditional methods to craft fabrics and textiles. Bhagat Kabir sahib, who belonged to the Weaver clan, made significant contributions to the textile manufacturing industry and the production of arms. From the 16th to the 18th century, the Sikhs exported textiles manufactured by them to various parts of the world(Giorgio Riello, Prasannan Parthasarathi ,The Spinning World A Global History of Cotton Textiles, page 23 ).
Potters and Ceramicists mound clay to create pottery and ceramic objects. The pottery was made using traditional techniques passed down through generations. The Sikhs were known for their craftsmanship and attention to detail, resulting in high-quality, durable pottery that was functional and aesthetically pleasing. These pots and containers were essential for storing grains, spices, and other food items in the Khalsa fortifications. The Sikhs understood the importance of preserving food for long periods, especially during times of War.
Jewelers and Goldsmiths design exquisite jewelry using precious metals and gemstones. Glassblowers and Stained-Glass Artists skillfully created delicate glass items and intricate stained-glass windows. These high-end products were highly sought after and brought in significant income for the Khalsa economy. Leatherworkers, Saddlers for horses, and Shoemakers use their expertise to fashion leather goods like bags, saddles, and footwear. Leather saddles were essential for the war horses, and leather was also utilized as a sturdy cover for Sikh literature. Bookbinders produce printed materials and meticulously bind books. Stone Carvers carve figures and shapes from stone and other materials with precision and skill. These items were highly sought after in the Indian market as well as internationally.
Calligraphers were also significant contributors to the Khalsa economy. They were skilled in the art of decorative writing. They were responsible for creating beautiful manuscripts, holy books, and other vital documents that were integral to the Sikh literature , Sikh education, demographic settlements and trade. Their craftsmanship and attention to detail contributed to the aesthetic value of these manuscripts and made them highly sought after. The demand for their good also created a source of income for calligraphers, which, in turn, supported the Khalsa economy.
During the time of Guru Nanak patshah, many artisans embraced Sikhism and found solace in the teachings and principles of the Sikh Guru sahibans . They were inspired by the inclusive and egalitarian philosophy of Sikhism, which resonated with their values and beliefs. Consequently, their skills and craftsmanship contributed to the thriving Khalsa economy. The teachings of Guru Nanak patshah and the subsequent Sikh Guru sahibans attracted individuals from diverse backgrounds, including artisans, who played a vital role in shaping the Khalsa economy and society.
Sikh Metalworkers and Sikligars: Vital to Khalsa Economy
Sikh Metalworkers and Blacksmiths started shaping and manipulating metals to create objects such as tools, weapons, and decorative items. Sikligars, who were weaponsmiths, also played a crucial role in contributing to the Khalsa economy through their craft. They were experts in crafting various weapons, including swords, guns, muskets, and other related items. The contributions of metalworkers, blacksmiths, and Sikligars played a significant role in improving the Khalsa economy. The weapons produced by these skilled artisans were not only sold at high prices in the global market but it demand was high as they were also a primary requirement for Khalsa militarization and the establishment of Halimi Raj.
Architecture, masonry, lime-making, and brick-making were crucial skills that played a significant role in the infrastructure development, including Dharmsal (places of worship), forts, bridges, residential houses, wells, step-wells, Khalsa factories and other structures vital for the functioning of society. Skilled artisans in these fields utilized their knowledge and expertise to create strong and stable foundational structures that were necessary for the growth and prosperity of the Khalsa economy. These contributions from skilled craftsman helped advance the Khalsa economy by creating a strong foundation for the infrastructure that supported the growth and development of the Khalsa economy.
The Sikh State and its Agrarian Economy
During medieval times, the peasantry faced dire conditions across the globe, and Europe witnessed numerous peasant uprisings(Andre de Vries (16 May 2007), Flanders A Cultural History, Oxford University Press, page 10). The Khalsa agrarian economy played a crucial role in the establishment of Halimi Raj. Before Guru Nanak patshah’s arrival, most peasant clans were landless, burdened with taxes, and depended on pastoral lands for cattle rearing, resulting in poor economic conditions, while food was essential for living, the food growers were often exploited and oppressed, leading to challenging livelihood circumstances. In the 16th century, the State owned all the land and imposed high land taxes, leading to impoverished economic conditions for farmers. Consequently, most of the population depended heavily on cattle rearing for their livelihood. Guru Nanak patshah began working towards uplifting the peasant and agrarian society. He mention farmers in his verses in Guru Granth sahib Ang- 595:-
man haalee kirsaanee karnee saram paanee tan khayt.
Make your mind the farmer, good deeds the farm, modesty the water, and your body the field.
Guru Nanak’s bani references various crops, such as barley, wheat, rice, cotton, coconut, mustard, mango, safflower, saffron, sesame, and sugarcane. Guru Nanak patshah selected the highly fertile lands of the eight Rivers, namely Indus, Jhelum, Chenab, Ravi, Beas, Sutlej, Yamuna, and Ganga, as the epicenters of Halimi Raj.
Rai Bular Bhati, the ruler of Rai Bhoi-ki-Talwandi(Rai Bhoi ki Talwandi is now known as Nankana sahib in Pakistan), donated 18,500 acres of land to Guru Nanak patshah(According to Garewal, Naveen S (May 26, 2007), Guru Nanak’s estate flourishes in Pakistan and the 18,500 acres of land donated by Rai Bular Bhati is now managed by the Evacuee Trust Property Board of Pakistan.). The land donated by Rai Bular Bhati was tax-free, and the farmers who settled on this land prospered because of the free tilling of land. They developed the Khalsa economy and used the income to support the Dharmsal/Langar of Guru Nanak patshah. He was in his early twenties, and from here, He started the first settlement of farmers on this land.
The Sikh demographic settlements began in Manakpur near Lahore, with a significant portion of land being purchased by Banjara Sikhs for this purpose. These Sikh settlements were not limited to the Indian subcontinent but extended globally. The 35 saints whose writings are present in the Guru Granth sahib all contributed to the establishment of Sikh demographic settlements. Sufi Pirs, Banjara Sikhs, and Monarchs who embraced Sikhism also significantly contributed to this mission. Their collective efforts helped to create a strong and vibrant Sikh economy with a presence in various parts of the world.
After completing his missionary work, Guru Nanak engaged in farming. Guru Nanak patshah established the town of Kartarpur along the Ravi River by ploughing fields and starting a community kitchen, or Langar. He gathered many people in the area and lived there for 18 years, engaging in farming until his passing on 22 September 1539 AD(The Sikh Review, page 89). The farmer contributed majorly to langar ( free Kitchen) at Dharmsal of Guru Nanak patshah. Farming involved significant physical work, and the plentiful food supply contributed to the farmers’ strong physical health. These farmers also actively participated in Khalsa militarization, showcasing their physical strength and dedication to the cause of Halimi Raj. Aurangzeb established free kitchens run by mansabdars as a competition to Sikh institutions, however, they were shut down within a year(Neera Darbari , Northern India Under Aurangzeb Social and Economic Condition books, page 14).During Banda Singh Bahadar, Sikh peasants became a considerable force within the Sikh army and significantly overthrew the Mughal empire.
Sikh Land Reform: Empowering Farmers Through Tiller’s Ownership
In a unique historical development, the concept of land ownership based on cultivation, known as the “tiller’s ownership,” was introduced in the Sikh state in the early 18th century under the leader of Banda Singh Bahadar, a first in the world(The Oxford Handbook of Religion and Economic Ethics , page 99, Albino Barrera, Professor of Economics and Theology Albino Barrera, Roy C. Amore, 2024). This marked the abolition of the feudal system, where the nobility or the ruling class traditionally owned land, and the peasants were merely tenants or serfs working on the land. The Sikh revolution brought about a significant shift in the social and economic structure of the region, empowering the farmers and providing them with a sense of security and autonomy over their land.
Khalsa’s Gunpowder Economy – Fueled by Guru Nanak Patshah.
With the advent of Guru Nanak patshah, the Banjara embraced Sikhism in the late 15th century(The Sikh Review 2009 , page 56). The Banjara Sikhs had established a dominant hold over the global trade of gunpowder. This substance became a crucial component of the Khalsa economy. By the 16th century, India had become the primary source of saltpetre, a crucial component in black powder production for the European market. Most it was produced in regions such as Bihar, Awadh, the Punjab, Ajmer, and the Coromandel Coast. Bihar, in particular, emerged as the largest producer, supplying almost all of the saltpetre for the expanding European market. Both it’s processor and trader were Sikhs . At the end of the seventeenth century, Bihar produced around 4,250,000 kg of refined saltpetre, with over half of it being exported to Ottoman, Safavid, Dutch, and English companies. While less than 20% of the saltpetre was consumed within India, around 80 % was traded globally. The main saltpetre grounds in India were located in the districts of Bihar, Champaran, Hajipur, Saran, and Tirhut(ARA, VOC 1061, Leonard Wolff, ‘Remonstrantie van de gelegentheyt van Ballaguatta’ (1605), ff. 185a–b.). Guru Har Rai sahib established 360 preaching centres in Awah region so that a humanitarian rule could be set up(Hari Ram Gupta , History of Sikhs Vol 1, page 180.).
In the early 15th century, the Ottoman empire made significant advancements in the use of gunpowder in warfare, marking a turning point in its history. This development proved crucial in the Ottoman conquest of Constantinople in 1451 AD, which stunned the Church at Vatican City. The Ottoman’s success in this battle raised concerns that they might soon conquer the entire Balkan Peninsula and pose a significant threat to the Byzantine empire and Christianity. The possibility of the Ottoman capturing Europe was plausible during this period. As the Ottoman empire continued its military campaigns, countries such as Britain, Spain, Portugal, and the Netherlands became increasingly vulnerable. The possibility of Ottoman conquest became increasingly accurate as they approached Rome. The demand for saltpetre, a crucial component in gunpowder production, also rose during this time. The best quality saltpetre, however, was only found in abundance in India, which led to a significant boost in the Indian economy. Earlier, during the fifteenth and sixteenth centuries, Europe had compensated for the inferior nitrate quality of its domestic saltpetre, first by the so-called corning process and second by the potash process that substituted potassium nitrate (KNO3) for the inferior calcium nitrate (Ca(NO3)2)( Sewell, Forgotten Empire, page 126). Indian traders, also known as Lubanas/Banjara Sikhs, were supplying saltpetre to both the Ottoman empire and European countries, resulting in the generation of significant revenue for the Sikhs.
As the demand for saltpetre grew, a large population of Lubana Sikhs settled in Egypt and established Tandas (settlements)( The reference you mentioned,The Pictorial Bible Judges Job , page 700, John Kitto , 1855, can be found in the New Testament of the Bible, specifically in a book written in the 19th century by John Kitto. This particular edition includes illustrations and spans from the books of Judges to Job.). They also established forts at significant seaports worldwide, including Syria, Lebanon, Turkey, Russia, Europe, Africa, and other parts of the globe(Despite this, a large Lubana population remains in the region. Initially, Sikhs of Guru Nanak patshah, many of them have since converted to Islam due to Islamic extremism). Sikh preaching centers were established in Africa, indicating the spread of Sikhism to new regions. Additionally, the Khalsa economy began to gain significance beyond the Indian subcontinent.
During this period, the emergence of gunpowder weaponry fundamentally altered the balance of power among Islamic empires, including the Ottomans, Safavids, and Mughals, who became known as the gunpowder empires(Douglas E. Streusand ,Islamic Gunpowder Empires Ottomans, Safavids, and Mughals , page 21). Before 1519 AD, occasional cannons or handguns may have been used in the Indian interior(J.J.L. Gommans , Mughal Warfare ,Indian Frontiers and Highroads to Empire 1500-1700, page 147). The first clear evidence of accurate gunpowder weaponry on the battlefield comes from the Baburnama. In 1519 AD, the Mughals used their matchlocks against the people of Bajaur in the northwest of the sub-continent, and the locals initially showed no fear of the sound of matchlocks, even making obscene gestures when they heard it(BN, page 270). However, eight years later, during the famous Battle of Panipat, Babur made effective use of tup-i firangi and Tarzan, which both refer to light cannon, following the contemporary Iranian vocabulary(BN(B), pages 473-4. Beveridge uses the original terminology, whereas Thackston gives the wrong translation (BN, page 326). See the article under ‘Barud’ by R.M. Savory in EI, I, page 1066 and under ‘Firearms’ by R. Mathee in EIr, page 623. For the battle of Jam (1528), where the Safavids confronted the Uzbeks, we find the same tactics and ordnance as used during Babur’s battle of Panipat a few years earlier. Following the contemporary Persian chronicle Ahsan al Tawarikh, we find Tahmasp stationing in front of his army the wagons containing zarbzan and tup-i firangi. For an analysis of the references in the Baburnama, see Iqtidar Alam Khan, ‘Firearms in Central Asia’, pages 438–444, in particular endnotes 10 and 11). Before this battle in 1527 AD, Guru Nanak patshah became an eyewitness to the war between the Mughals and Pathans at Eminabad. Guru Nanak patshah mentions the genocide made by the Mughals, and he also mentions the use of firearms by the Mughals. This incident is mentioned in Guru Granth sahib Ang 417:-
mugal pathaanaa bha-ee larhaa-ee ran meh tayg vagaa-ee.
The battle raged between the Mughals and the Pat’haans, and the swords clashed.
onHee tupak taan chalaa-ee onHee hasat chirhaa-ee.
Mughals took aim and fired their cannon and guns, and Lodhis attacked with their sword and elephants.
Witness the atrocities inflicted by marauders on the common people, under the guidance Guru Nanak patshah, the Sikhs began constructing fortifications and providing military training to their forces(Nanak Raj Chalaia Sach kot Sataani Neev De, (Guru Nanak patshah established the rule and forts on the Truth foundation) Guru Granth sahib ang. 966). To construct the Sikh fortifications, both authorization and financial resources were necessary, and the Banjara Sikhs fulfilled both requirements. As prominent traders with a global monopoly on saltpetre, the Banjara Sikhs had the authority to approve these fortifications. Additionally, they provided the necessary funds through their extensive trading network to finance the construction of these fortifications and establish nearby Sikh settlements. These fortifications were strategically located in remote areas, with Sufi Pir settling nearby for Guru Nanak patshah ‘s mission. The military training and religious education for Sikh youth began at these fortifications with support from independent regional chiefs. This process continued for over two centuries.
In Guru Granth sahib Ang-1161, Bhagat Kabir sahib’s verses mention forts, bombs, and rockets.
tisnaa teer rahay ghat bheetari-o gadh lee-o najaa-ee. ||3||
The greed that fills their hearts is the arrow; their fortress is impregnable with these things. ||3||
Paraym paleetaa surathavaa-eegolaagi-aanchalaa-i-aa.
But I have made divine love the fuse and deep meditation the bomb; I have launched the rocket of spiritual wisdom.
The Sikh Guru sahibans recognized the importance of saltpetre and developed their formula for creating the best gunpowder. Banjaras and Sikligars created some of the finest weapons in the seventeenth century, generating significant demand worldwide and creating immense revenue . Guru Arjan patshah even documented the process of making the best cannon in Banjara Pothi(Tony Ballantyne , Textures of the Sikh Past New Historical Perspectives , page 33). The Sikh forts designed by the Guru sahibans were particularly noteworthy due to their unique gunpowder usage capabilities. The special parapet design enabled a single Sikh soldier to use three or four muskets simultaneously, unmatched by other contemporary forts. The Sikh forts’ unique design made them stand out and contributed significantly to their uniqueness.
Even though European traders were actively involved in importing and transporting commodities, including saltpetre, during this period, it is noteworthy that Banjara Sikh traders held significant control over maritime trade. Two-thirds of the ships travelling to Arab, Africa, and Europe belonged to Banjara Sikhs. This established major Sikh centres in Africa, Jerusalem(Al Hindi Sarai at Jerusalem stands as a major Sikh centre), and Europe. One of the most famous personalities in Sikh history, Bhai Makhan Shah Lubana, was a prominent figure in the gunpowder trade in Africa, the Middle East, and Europe during the 17th century. His ancestors had initiated this trade practice in these regions, and Makhan Shah continued it. Makhan Shah was known to be one of the wealthiest traders of his time, and his success in this trade contributed significantly to the overall prosperity of the Sikhs during this era.
As the Ottoman empire gained control over land trade routes during this period and threatened Christian powers at sea through piracy known as the “Mediterranean,” Christianity faced significant danger across Europe in the 15th century(Baba Harnam Singh and Diwan Singh Mehram, Mahal Sikh Bhai Makhan Shah Labana 1940, page 27). In response to this threat against Christian faith sovereignty, nations such as Spain (including Morocco), Portugal (including Brazil), England (including Wales), France (including Corsica), and the Netherlands (including Belgium) were requested the Church to embark on an expedition in search for an alternative sea route leading towards India’ subcontinent so that saltpetre could be procured for gunpowder production purposes while preserving Christian faith sovereignty nations against Ottoman threats. Vasco da Gama’s expedition to India in 1498 AD resulted from this request by the Church (In ,History of Portugal, written by António Henrique R. de Oliveira Marques in 1972 and published by Columbia University Press, the author provides an overview of the history of Portugal. The specific page mentioned, pages 158-160 and 362-370, likely delve into essential events, themes, or periods within Portuguese history.).
Christopher Columbus’ primary goal was to discover a new sea route leading towards Asia’s Far East regions, such as India, for want of saltpetre. His voyages ultimately led to European powers’ colonization of the Americas. Columbus’ first voyage in 1492 AD resulted in the “discovery” of the Caribbean islands, later claimed by Spain. The Spanish established colonies in the Americas, losing the sovereignty of the indigenous populations who inhabited the region. This colonization also facilitated the exploitation of natural resources and the enslavement of native populations of European traders.
Europeans primarily arrived in India in pursuit of saltpetre, a crucial component for gunpowder production. The Portuguese Company’s presence in India began in earnest in the late 15th century with the arrival of Vasco da Gama in 1498 AD. He was warmly welcomed by the local king Zamorina at Calicut, where the Portuguese established their first factory in 1503 AD. The following year, they set up a second factory at Cannanore. In 1509 AD, the Portuguese governor Francisco de Almeida defeated the combined fleet of Gujarat, Egypt, and Zamorin in the Battle of Diu. Alfonso de Albuquerque, the Portuguese governor, captured Goa from the Sultan of Bijapur in 1510 AD and made it the capital of the Portuguese in 1530 AD. The Portuguese continued to expand their influence in India, capturing Damán in 1559 AD. However, their power declined in the late 17th century as the Dutch conquered all Portuguese forts on the Malabar coast in 1663 AD. The Portuguese also lost Surat to the English in 1612 AD, signaling the end of their dominance in India(Frederick Charles Danvers , 1894. The Portuguese in India A.D,1481 ,1571.).
In 1561 AD, during Elizabeth-I’s reign as Queen of England and Ireland, England was at war with Philip II of Spain. It faced a shortage of Indian saltpetre, a crucial component in producing gunpowder. As England did not have any domestic sources of saltpetre production at the time, Elizabeth-I was forced to pay 300 pounds gold (equivalent to around £400000 today) to the German captain Gerrard Honrik for his manual “Instructions for making saltpetre to grow.” This manual contained the secrets of nitraries, which were essential for producing saltpetre. The document, a translation of the German “Feuerwerkbuch,” provided England with the knowledge it needed to begin producing saltpetre domestically, thereby reducing its reliance on imports(SP Dom Elizabeth vol.xvi 29–30 (1589)).
In 1600 AD, the East India Company was established, marking the beginning of British involvement in India’s trade and commerce. In 1608 AD, William Hawkins arrived at the court of Mughal emperor Jahangir, and in 1611 AD, English Captain Middleton received permission to trade at Surat from the Governor of Surat. The following year, the first fortified English factory was established at Surat. In 1615 AD, English ambassador Sir Thomas Roe successfully secured two farmans from Jahangir that granted duty-free trade privileges to the company. The East India Company established its second factory in South India at Masulipatam in 1616 AD. In 1632 AD, the Sultan of Golconda issued a Golden Farman that ensured the safety and protection of English trade in India. The company’s first factory in Eastern India was established at Hariharpur, Balasore, in Orissa.
In 1639 AD, the local king gifted Madras to the company, and in 1651 AD, the company was granted permission to trade at Hooghly in Bengal. Charles II received the Island of Bombay as a dowry for marrying the Portuguese princess Catherine of Braganza in 1662 AD. Aurangzeb granted a Farman to the company in 1667 AD, permitting it to carry out trade in Bengal. The English East India Company replaced its headquarters from Surat to Bombay in 1687 AD. In 1691 AD, the Governor of Bengal granted the company Dastaks (royal passes) on payment of a fixed duty. In 1691 AD, the Governor of Bengal gave the English East India Company royal passes (Dastaks) for a fixed duty payment. Emperor Farrukhsiyar later recognized this action through a significant royal Farman, commonly known as the Magna Carta of the company, which granted substantial trade concessions to the English in 1691 AD. In 1687 AD, the English East India Company relocated its headquarters from Surat to Bombay (Mumbai). In 1667 AD, the English East India Company received Dastaks from the Governor of Bengal, allowing them to conduct trade by paying a fixed duty amount. In 1662 AD, emperor Aurangzeb granted the company a Farman that authorized them to trade in Bengal. In 1651 AD, the British King Charles II received the Island of Bombay as a dowry for marrying Catherine of Braganza, a Portuguese princess. The English East India Company was granted permission to trade at Hooghly in Bengal in 1651 AD. In 1639 AD, a local king gave the English East India Company Madras on lease. The company established its first factory in Eastern India at Hariharpur (present-day Orissa) in 1633 AD.
As the demand for saltpetre rose, the Indian economy experienced a significant upswing, leading it to reach new heights 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(Irfan Habib, Indian Economy Under Early British Rule, page 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 AD, 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 AD at 165 to 175 million, as against Britain’s mere 9.4 million.). This economic growth translated into an almost unbeatable military strength, as the Mughal empire had the largest army in the world, equipped with the most advanced weaponry that incorporated the latest technological innovations in arms.
Banjara Sikhs: Ethical Trade Practices and Economic Prosperity
During that period, Banjara Sikhs emerged as significant contributors to the global economy through their involvement in Khalsa’s economy. By the early 18th century, Sikh fortifications were almost complete, leading to the establishment of large Sikh demographic settlements around these fortifications. These settlements also housed manufacturing and trade units, further contributing to Sikh prosperity. The Sikh trader’s emphasis on ethical trade practices made them one of the most prosperous races in the world. The Sikh traders’ reputation for fair trade practices made them well-known worldwide. This moral and economic growth of Sikhs led to jealousy among European traders, Jewish traders, and Arab traders alike.
By the 18th century, the involvement of European and Arab traders in unethical practices and the slave trade had reached a peak. The transatlantic slave trade, in which millions of oppressed were forcibly taken to the globe, was a particularly heinous and inhumane practice. The slave trade was also prevalent in other parts of the world, including the Indian Ocean, where Arab and European traders would capture and sell enslaved people from Africa, Asia, and other parts of the world. These practices had a profound impact on the societies and economies of the regions involved, causing immense suffering and exploitation for the enslaved individuals and their communities. At the same time, Banjara Sikhs, under the guidance of Guru Nanak patshah, did not participate in unethical trade practices, particularly the slave trade. The slave trade was a common practice in many parts of the world, including India, during the medieval period. Banjara Sikhs were involved in this trade to some extent due to economic and political reasons. However, Guru Nanak patshah‘s teachings and the Sikh philosophy of equality and justice encouraged Banjara Sikhs to abandon this practice and focus on more honorable and productive living methods. This decision was also in line with the Sikh principles of compassion and human rights that reject any form of exploitation or oppression of others, including slavery or forced labour.
Khalsa’s Economic Supremacy and Fortification Legacy
In the 4th Guru Ram Das patshah, 52 trade centres were established at Amritsar(J. S. Grewal. The Sikhs of the Punjab Volumes 2-3 , page 52). The Khalsa economy, which emerged during this time, became the most powerful and prosperous economy in the world. Its economic strength was unmatched, and no competitor could surpass it. This remarkable economic growth was a result of the Khalsa’s entrepreneurial spirit, innovative ideas, and strategic business practices. The Khalsa’s economic success was not only limited to the region but also extended to international trade, making it a dominant player in the global market. The Khalsa’s economic prowess was a testament to its resilience, resourcefulness, and determination to succeed, and it served as an inspiration to other economies around the world. The Sikh community established settlements worldwide and contributed significantly to public welfare infrastructure. They constructed wells, stepwells, and rest houses for travellers, known as sarais, bridges(The Sarais on the name of Banjara were constructed, like Sarai Banjara, In Punjab.), and medical aid centres, and stored food grains during the famine.
Additionally, Sikh forts were established, and during the attack led by General Banda Singh Bahadar, more than 400 Khalsa forts were established throughout 600 kilometres from Attock to Bareilly(Muzaffar Alam,The Crisis of Empire in Mughal North India Awadh and the Punjab, 1707-48, page 167). The design of the forts built by the Sikhs followed similar architectural patterns. Notably, despite the passage of more than 500 years since their construction, many of these Khalsa forts still stand today. This is a testament to the strategic planning and engineering skills of the Khalsa Sikhs. Likewise, Khalsa fortifications were also established in various parts of the Indian subcontinent (now including India and Pakistan). While it may seem repetitive to mention this again here due to its previous statement regarding Khalsa fortifications being established worldwide, it remains true that these fortifications have indeed been constructed beyond the Indian subcontinent as well as part of the broader global Khalsa’s heritage and cultural legacy over time. However, some of these fortifications have been destroyed over time, either by the Mughals and the British or by human settlements that developed near these forts. These forts’ enduring strength and durability are a testament to their original construction and continued maintenance by subsequent generations of Sikhs, who have preserved these structures as meaningful cultural heritage sites over time. The location of these forts was chosen after careful consideration of their military potential and proximity to potential threats. Overall, the placement of these forts was crucial for their effectiveness as defensive structures. The construction of these forts required a significant funding, which the Banjara Sikhs provided through their contributions to the Khalsa economy. The strength and prosperity of the Khalsa economy were so substantial that it led to the development of self-sufficient states within the global political arena. The mission was conducted covertly and went undetected by the state authorities, as it was entrusted to the Banjara Sikhs and Sufis, who served as its custodians. This secretive nature of the mission allowed it to proceed without attracting unwanted attention or interference from external sources. The Mughal State continued to commit atrocities on humanity and Sikh Guru sahibans, leading to finally waging war in 1708 AD, and General Banda Singh Bahadar and Sikh forces under him uprooted the mighty Mughal empire.
Banda Singh Bahadar: Pioneer of Nanakshahi Coins
General Banda Singh Bahadar finally issued Nanakshahi coins from the mint established at Lohgarh . He became the first ruler in the world history to issue coins in the name of Guru Nanak sahib and Guru Gobind Singh sahib instead of issuing them in his own name(The Sikh Review , Volume 60, Issues 703-708 , page 41).
Obverse Persian Script
Sikka Zad Bar Har Do Alam Fazl Sachcha Sahib Ast
Fath-i-Gur Gobind Singh Shah-i-Shahan Tegh -i-Nanak Wahib Ast
By the grace of the True Lord, a coin representing both the spiritual and temporal realms was minted. Guru Nanak’s sword is credited as the provider’s source of all victories for Guru Gobind Singh, who is acclaimed as the Emperor of Emperors.”
Reverse Persian Script:
Zarb Khalsa Mubarak Bakht Ba-Aman Ud-Dahr Zinat At-Takht Mashwarat Shahr.
At the Khalsa Takht (Lohgarh) was where the auspicious fortune was struck, and it became the refuge of the age, the ornament of the throne, and the city of the council.
The statement emphasizes the significance of Khalsa Coins in preserving Sikh history and culture. These coins, issued during Banda Singh Bahadar’s reign, depict historical events, religious figures, and cultural symbols of Sikhism. The Khalsa Coins offer valuable insights into the political and economic conditions of Sikhs during that era and showcase the art and style of the period. The declaration of Lohgarh as Khalsa Takht on Khalsa coins underscores the site’s importance in Sikh history and religion. This unique site holds a special place in Sikh faith, as it is revered as the Khalsa Takht.
Khalsa Coins served as a tangible symbol of Khalsa power and state sovereignty. The issuance of Nanakshahi coins by Banda Singh Bahadar ushered in a new era in human civilization, signifying benevolent rule and growing power. Due to its rich cultural heritage and intellectual significance, Persian was chosen for inscriptions on coins, facilitating communication and trade across borders. Persian inscriptions on Nanakshahi coins made them recognizable and accepted as a medium of exchange, allowing for easy trade and commerce in diverse regions. The widespread influence of Persian played a key role in establishing Nanakshahi coins as an international currency.
Sikh Resistance Impact on Mughal Economy and Halimi Raj Ideals
The frequent conflicts and instability in the Mughal empire, as well as the heavy losses suffered by the Mughal army at the hands of the Sikhs, hurt the economy(Tarikk-i-Ali, f 88b.). The disruption of trade routes, loss of revenue due to the destruction of infrastructure, and the diversion of resources towards military expenditure all contributed to the economic decline of the Mughal empire during this time.
The Sikh revolution brought about a significant transformation in the social and political fabric of the region, granting women equal rights and promoting social and political equality(Bhupinder Kaur , Status of women in Sikhism. Shiromani Gurdwara Parbandhak Committee , (2000), page 56.). The revolutionaries asserted that every individual is a self-sovereign state and that the suzerainty of God should be accepted only by choice rather than being imposed by external authorities. This philosophy of individual sovereignty and equality before God helped to foster a sense of social justice and equality, which continues to be a hallmark of the Sikh community to this day.
Adopting Guru Nanak’s ideology of entrepreneurship, equitable wealth distribution, social equality, and Halimi Raj principles is crucial for any nation’s economic growth and sustainability. It is the supposition that every individual acts as a self-sovereign state and abides by the principles of Halimi Raj. In that case, it will lead to peace and prevent individuals from unjustly capturing resources in the name of capitalist economic growth. This inclusive approach fosters harmony and prosperity for all members of society. Halimi Raj promotes a corruption-free society and benevolent rule. It emphasizes fair and equitable distribution of wealth and resources, fostering social harmony and sustainable development. By following the principles of Halimi Raj, society can break free from corrupt practices and promote just and ethical governance.
The establishment of Halimi Raj’s ideals ensures that humanity benefits as a whole and individual selfishness is discouraged, leading to a fair and just society. The eternal kingdom of God always prevails, symbolizing a state of divine justice, harmony, and prosperity within the society. The principles align with spiritual values and promote a system where the virtues of righteousness and ethical conduct are upheld, leading to eternal peace and well-being for all. The law of any nation is invariably influenced by religious ideology, and when the religious ideology is unjustified, it can lead to corruption and instability within society. Just as religious principles can inspire moral and ethical behavior, they can also be misinterpreted or misused to justify unjust actions, undermining society’s fabric and eroding trust in governance institutions. Religious teachings need to be aligned with principles of justice, equality, and compassion to foster a fair and stable society. Guru Nanak patshah‘s ideology is the only one that advocates for benevolent rule.
Following the Mughal-Sikh wars in the 18th century, it became evident to the Mughals that the Banjaras were the primary suppliers of war resources. Consequently, the Mughals shifted the saltpetre trading rights from the Banjara Sikhs to the British. The company was granted permission to trade at Hooghly, Bengal, by emperor Farukkhsiyar successor through a royal farman known as the Magna Carta, which granted significant trade concessions to the English as early as 1717 AD (S.N.Das ,The Bengalis , page 235).