Banda Singh issued Khalsa currency from here , a coin in the name of Guru Nanak-Gobind Singh with Persian inscription :
Sikka Zad Bar Har Do Alam Fazl Sachcha
Sahib Ast Fath-i-Gur Gobind Singh
Shah-i-Shahan Tegh-i-Nanak wahib Ast
(Coin struck for the two worlds [spiritual and secular] With the grace of the true lord, Nanak, the provider
And the victory of the sword [power] of Guru Gobind
Singh, King of Kings and the true Emperor.)
On the reverse was the inscription:
Zarb Khalsa Mubarak Bakht, Ba- Aman Ud-Dahr, Zinat At- Takht, Mashwarat Shahr, (Struck in the haven of refuge of the world, The beautiful city, The ornament of the blessed throne.)10
He used these titles of honour for Lohgarh just as each of the emperors, When they coined new coins, used honorific titles for their imperial cities.
The Second measure adopted by Banda was the introduction of an official seal for all official correspondence - his hukumnamahs and firmans, his orders and letters. It was a square seal and bore the inscription:
Degh, O Tegh O Fateh O Nusrat Bedrang.
Yaft az Nanak Guru Gobind Singh
(By the blessings of Guru Nanak and Guru Gobind Singh achieved the victory over the enemy and Started
ever giving, charity for the poor)
This had reference to the two strongest symbols of the sikh gurdwara symbols that had proved to be the most powerful source of
the sikhs popularity Power. The ‘degh’ was the cauldron in which the food for the gurus’ langar was cooked. It became at once the symbol
for the attempt by the Sikh religion to abolish the caste system : all followers of the gurus, irrespective of cast or creed ate
collectively from the food cooked in the cauldron. The ‘degh’ was also the symbol of charity, the means used to feed the poor.
The ‘tegh’ was the sword, the symbol of the power and might of the ‘Khalsa’. It was the symbol of their war against the
oppressors and their tyranny, a symbol of the protection offered to the weak and the helpless. The third measure that Banda
adopted was the introduction of his own calendar, his era, beginning from this victory of Sirhind.
In the adoption of these three measures – the striking of new coinage, the use of his own seal and the adoption
of a new calendar - Banda was doing no more than what each new ruler did on gaining power. Through these three
measures the ruler emphasized not only his own individual strength as distinct from the strength of his predecessors,
but also sought to show that he was a totally independent ruler, not subservient to any other ruler of the time.
By striking the coins and the seal in the name of his gurus, Nanak and Gobind, Banda sought to silence any
criticism of imperial design. He claimed through these measures that the gurus were his guardian angels and
all his power and prosperity was a boon from the gurus and had nothing to do with his individual achievements.
But in the months to come, the new coinage and the use of the seal came to be associated with imperial might
and it was clear as daylight that this might have emanated from the personality at the centre. No
matter how earnestly Banda eschewed the use of the word ‘king’, he had in every sense, except in name become a king.