Lubana – Banjara Sikhs -The Gunpowder Trader and Warriors

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. 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.

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. 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.

 During the 15th century, the Lubana-Banjaras embraced Sikhism under the guidance of Guru Nanak patshah, the founder of the Sikh faith. 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(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), page 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). This expertise and control over the crucial resource contributed to Banjara’s influence and prosperity during that time, and the Khalsa economy also evolved. Those within the Banjara who specifically held licenses to trade in saltpetre were known as “Lubana”( Details are given in the book Guru Nanak Halimi Raj, Lohgarh Sikh State capital, Gagandeep Singh 2024 , chapter 31). 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(Al-Hind, Volume 3 Indo-Islamic Society, 14th-15th Centuries, Volume-3, page 155) . 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(Sayyid Aslam Ali opt cit, pages 11-12.).

The Banjaras embarked on many land and maritime trade routes, preceding European traders while demonstrating their exceptional insight and prowess in global commerce(C.F.J. Keay, India: A History (London: Harper Collins, 2000), M. Pearson, The Indian Ocean (London: Routledge, 2003), page3). The Banjaras were leading suppliers of saltpetre to gunpowder empires, i.e., Ottoman, Safavid, and Mughal(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.). Indeed, traders’ expertise in constructing secure forts for the safekeeping of merchandise was highly regarded by esteemed Monarchs worldwide(Christopher R. DeCorse, Zachary J. M. Beier, British Forts and Their Communities, Archaeological and Historical Perspectives, page 52). 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.( Kaushik Roy’s, Military Manpower, Armies and Warfare in South Asia, page 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), pages 79-80.)

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. 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 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.

During medieval times, regarding land route transportation, Baghdad became the epicentre of world trade. The Qadri chapter of the Sufi movement flourished here, and Pir Dastgir headed this chapter(In the early 16th century, Guru Nanak sahib went to Baghdad, and thereafter, the descendants of Pir Dastgir shifted to Sadhaura Lohgarh on a mission of Halimi Raj). The Banjaras became renowned as great traders worldwide in the 16th, 17th and 18th centuries wherever. After the advent of Guru Nanak, the Sufis embraced his ideology and began working with his mission. Consequently, across the globe, the Sufis and Banjaras united, becoming a formidable force dedicated to mission of Guru Nanak patshah.

Since the 16th century, Lubana Sikhs have settled in various parts of the globe due to their involvement in the saltpetre trade. As a result, the Lubana surname is found worldwide to this day, even though the population may no longer predominantly identify as Sikh. This widespread dispersion highlights the significant historical impact and extensive reach of the Lubana Sikh community in global trade networks. There are common surnames found in various countries, such as Lubanade in France; Mbana, Labana, Lobana, Libana, Lohana in India; Lubanaza, Loban, Luban, Laban in Israel; and Lubania in Poland. Additionally, there are surnames like Iebane in Serbia, Lubana and Lubane in Latvia; Lubanda, Lubanc, Lubandy, Lubangama, Lubani, Lubano in Germany; Lubianik, Lubanvich, Lubanow, Lubanwski, Lubanska, Lubanski, Lubanski in Russia; Libyans in Lebanon, and Lombard in England, among others. These surnames suggest that Lubana Sikhs were not limited to the Indian continent but had spread to different parts of the world during medieval times, particularly during their trade in gunpowder to Europe(The Lubana Merchants, (1300-1900), The Ascent and Descent of an Empire, (A Study in Trading, Mercantile System and Identity),A Merchants’ Caravan,  Puran Singh, page 19).

History of Lubana- Banjara Sikhs

According to Bhat Vahi Jadobansian, Bhat Vahi Multani Sindhi, Bhat Vahi Purbi Dakhni, Bhat Vahi Talauda pargana, Bhat Vahi Tumar Bijlauton ki, Bhat Vahi Badhson etc., the Banjaras, specifically the Rathod, Chauhans, Tomar, Jadav and Pawar Banjara clans, suggest that Banjaras were not mere traders but had established political dominance in various regions throughout history. Around 5th BC, they gained control over Ashetrapura in South India by Raja Sathavana (Chauhan Banjara), followed by Kanauj in 5th AD by Rathod Banjaras. In the 10th century, the Pawar Banjaras solidified their rule in Dahar. Additionally, it is worth noting that in the 12th century, the Chauhan dynasty, which belonged to the Banjara clan, established their reign in Ajmer and Hansi(Harjinder Singh Dilgeer’s, Guru-de Sher, pages 345-407). After the Muslim invasion of India, the rule of Banjaras vanished, and they were confined to trade and transport activities. However, the Banjaras maintained an expansive trading network spanning Asia, Russia, China, the Middle East, Europe, and Africa(Robbi Francovich, ed., The Vanjara Gypsies of India: 30-day Prayer Guide (Hyderabad: The Editor, 2002), Dale (1994), Indian Merchants and Eurasian Trade, 1600-1750, Cambridge, page 87).

By the 16th century, Banjaras were carrying out all the trading globally. They would take their cargo from place to place, loading the commodities on thousands of horses, camels, elephants, bullocks, and even on ships. As per Bhat Vahis, five major Banjara clans included:

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 the early 16th century at Nahan (Himachal Pradesh), Bhai Laxman met Guru Nanak Sahib and became Sikh. He 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, 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(Verses of Bhagat Sadhna and Bhagat Sain are present in Guru Granth sahib) also settled in this region on the mission. Sufi saints (Chisiti & Qadri Chapters) and other Banjara 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 of Attock(M. Athar Ali, The Mughal Nobility under Aurangzeb, page 222) 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, while fighting against the atrocities of the Mughals.

Tomar Banjara Sikh clan (Pelia Banjara): Bhai Makhan Shah Lubana became renowned in this clan. In early 16th century Guru Nanak sahib met Bhai Artha and Bhai Swan Mal Banjara at Mutton Tanda 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 arms. Along with Guru Nanak sahib, Lubana traders visited Egypt, Greece, Lebanon, Syria, Turkey, Kenya, Istanbul, Uganda and Mecca and got settled there also(Surinder Singh Kohli, Travels of Guru Nanak, pages 15-115). A large population of Lubanas still exists in Egypt, Lebanon, and Syria. In the late 16th century, Bhai Dasa of this clan became the masand of Africa(Sat Guru Ram Das covered areas of the world travelled by Sat Guru 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.). Along with his family, he spread the teachings of Guru Nanak sahib throughout Africa.

In the mid-17th century, Bhai Makan Shah Lubana was a close associate of Guru Tegh Bahadar sahib and brother-in-law 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, the ninth Guru sahib, after his martyrdom in 1675 AD and cremated it in Raisina village. 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 Gurus and General Banda Singh Bahadar.

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 the 16th century, and later, other members of the family followed Sikh Gurus and got martyred in the 17th and 18th centuries. 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(M Athar Ali, The Apparatus of Empire, Awards of Ranks, Offices, and Tiles to the Mughal Nobility 1574-1658 AD, page 172). This family had ten Lohgarh forts constructed in different locations in Maharashtra. This family remained associated with all ten Sikh Gurus and General Banda Singh Bahadar.

Chauhan Banjara Sikh clan: From this royal family, Udai became a disciple of Guru Nanak sahibRaja 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 Halimi Raj. This family used to rule South India in the 5th 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. This family remained associated with all ten Sikh Gurus and General Banda Singh Bahadar.

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 (4 July, 1580 AD to 28 May, 1680 AD), son of Godhu, grandson of Thakur (Jadav, Badtiya gotra), 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. 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.

Guru Tegh Bahadar sahib was martyred on 11 November 1675 AD, in Chandni Chowk, Delhi, under the directive of emperor Aurangzeb and Lakhi Shah Banjara, which went against Aurangzeb’s instructions. Following this, Lakhi Shah Banjara carried Guru sahib’s beheaded body to Raisina (Delhi), where he conducted the cremation at the site that currently houses the Gurudwara Rakab Ganj. Some historians propose an idea that to cremate Guru sahib’s body, Lakhi Shah Banjara set his own house ablaze, maintaining discretion about the event.

Lakhi Shah had eight sons, Nagahia, Hema, Hardi, Heera, Pandara, Bakhshi, Bala and Jawahar and daughter Seeto, 17 grandsons and 24 great-grandsons. They were all essential to Guru Gobind Singh’s army and General Banda Singh Bahadar’s army. The Bhat Vahis narrates the martyrdom of Jawahar Singh (30 August 1700 AD), Hema Singh (16 January 1704 AD) and Nagahia Singh (6 April 1709 AD)( Bhat Vahi Jadobansian, Punjabi University Patiala).

During 1628 AD, Shah Jahan reigned as the Mughal emperor. At that time, Delhi was home to numerous ancient fortifications. Among them was the fort Salimgarh, established by Sher Shah Suri in 1546 AD. However, Shah Jahan envisioned constructing a colossal fort in Shahjahanpur, an area now part of old Delhi. Ustad Ahmad Lahori made its plan. The foundation of this fort was laid on 12 May, 1639 AD, and Lakhi Shah Banjara was the main contractor to supply the raw materials for the construction of this fort. It was completed on 6 April, 1648 AD. Shah Jahan named it Qila Mubarak, but it became famous as Lal Qila (Red fort) because it was made of red stone.

The Red fort in Delhi sprawls across 254.67 acres and is encircled by a 2.41-kilometer-long wall. The wall’s height ranges from 18 to 33 meters, with towering structures. The primary entrance is the ‘Lahori Gate’ in the southern part, while the second significant entry point is the ‘Dilli Gate’. The fort’s gate facing the Yamuna River is known as the ‘Water Gate’. A pre-existing pool can be found within the fort’s premises, which is believed to have been present before its construction.

Bhai Lakhi Shah Banjara held ownership of the Malcha Mahal in Delhi and the surrounding land. Various significant structures, such as Dhaula Kuan, Bara Khamba, Pusa Hill, Connaught Place, the President’s House (Rashtrapati Bhawan), Parliament House, and Gurdwara Rakab Ganj, were built on this land. He was also the proprietor of the lands in Lohgarh and Dabar, as indicated by the wells he constructed for drinking water. These wells signify that he had rights to the land, as people typically do not dig wells for water on someone else’s property.

Lakhi Shah Banjara also owns another fort in Saharanpur district, situated a little distance from Mukhlisgarh, between the villages of Tanda and Rampur Khwaspur, close to Badh Kalan. The fort’s architecture in Saharanpur, similar to the one in Lohgarh, features stone-made walls and a parapet with the same design. This consistency in construction style indicates that Lakhi Shah Banjara’s influence and architectural preferences were prominent across the forts he owned. Nearby, Lakhi Shah Banjara dug a well, suggesting his ownership of extensive lands stretching from Raipur Rani to Dehradun. Additionally, the Sarai Banjara(inn) near Rajpura was under Lakhi Shah’s possession, and he used this inn to accommodate his caravans during their travels. This family remained associated with all ten Sikh Gurus and General Banda Singh Bahadar.

Traders of Gunpowder

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.

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. Gammons, Mughal Warfare, Indian Frontiers and Highroads to Empire 1500-1700, page 147.

BN, page 270.). The first clear evidence of accurate gunpowder weaponry on the battlefield comes from the Baburnama. In 1519AD, 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. 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 Angs 417-418: –

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.

With the advent of Guru Nanak patshah, the Banjaras embraced Sikhism in the late 15th century.( The Sikh Review 2009, page 56.) During this period, Banjaras established a dominant hold over the global trade of gunpowder. After this incident, the Lubana Banjara Sikhs, under the guidance of Guru Nanak patshah, began developing gunpowder from saltpetre. They evolved the best gunpowder in the world, establishing a monopoly on this item. This substance became a crucial component of the Khalsa economy.

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 of Sikh youth commenced at these fortifications with the backing of quasi-independent regional chiefs. Although these chiefs were nominally under the Mughal empire, they maintained a degree of autonomy. This process persisted for more than two centuries.

Saltpetre Revolution

The Saltpetre Revolution during the 16th  century was a pivotal period in world military history. Initially dominated by the monopoly of Lubana Banjara Sikh traders, the production of gunpowder evolved into a more open and competitive industry. This transformation was largely driven by the ongoing conflict between the Islamic Gunpowder empires and the Christian world, which significantly escalated the demand for saltpetre, a crucial ingredient in gunpowder.

The Lubana Banjara Sikhs, known for their expertise in trade and resource management, controlled a significant portion of the saltpetre supply. Their monopoly allowed them to influence the global market, ensuring a steady supply to various military powers. However, as the wars between the Islamic and Christian states intensified, the demand for gunpowder skyrocketed, making it imperative for other players to enter the market.

This period saw the emergence of new production techniques and the establishment of alternative trade routes to secure saltpetre supplies from India. The increased competition led to innovations in gunpowder manufacturing, improving its quality and effectiveness. European powers, particularly the East India Company, began to import large quantities of saltpetre from India from Lubana Sikhs, disrupting the established trade dynamics.

The intense military rivalries necessitated vast amounts of gunpowder, self-sufficiency in saltpetre production in India. This shift not only decentralized the industry but also spurred advancements in chemical processing and industrial production techniques. The Saltpetre Revolution thus marked a critical juncture where military needs drove technological and economic changes, reshaping global trade and military strategies.

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). Lubanas/Banjaras, were supplying saltpetre to both the Ottoman empire and European countries, resulting in the generation of significant revenue growth for the Sikh economy.

As the demand for saltpetre grew, a large population of Lubana Sikhs settled in Egypt and established Tandas (settlements)( The reference 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 centres were established in Africa, indicating the spread of Sikhism to new regions. Additionally, the Khalsa economy gained significance beyond the Indian subcontinent, and a large number of forts were constructed by the Banjaras during this time to safeguard arms and ammunition.

By the 16th century, India had become the primary source of saltpetre, a crucial component in Gunpowder production for the European market. Mostly, 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 and Bihar region so that a humanitarian rule could be set up(Hari Ram Gupta, History of Sikhs Vol 1, page 180). A large number of people in the Awadh region have embraced Sikhism since the time of Guru Nanak patshah, many of whom belong to tribes involved in saltpetre processing. Guru Tegh Bahadar patshah also spent time in the Bihar region. Guru Gobind Singh patshah was born in Patna, Bihar. Patna emerged as a key centre for the saltpetre trade, initially boosted by the production of sugar, silk, and opium, with saltpetre becoming significant slightly later. This growth began after the Mughal conquest of Bihar in 1570 AD and continued unabated until the first half of the eighteenth century. The decision of Subadar Azimuddin to make Patna his capital in the early eighteenth century further accelerated the city’s development, propelling it ahead of other towns. In 1632 AD, the Mughals expelled the Portuguese from Hughli, opening the port to Banjara Sikh traders. That same year, the Dutch moved to Hughli from Piply, where they had been established since 1627 AD. In Patna, they decided to focus on saltpetre rather than cotton and silk. Unlike the Portuguese, the Dutch integrated Patna into the network of Chinsurah and Qasimbazar, opening new opportunities for Patna and Bihar(Aniruddha Ray, Towns and Cities of Medieval India: ·A Brief Survey, page 418).

Patna’s market saw tremendous development between 1629 and 1643 AD, as noted by Sebastian Manrique, who was surprised by the abundance of various commodities. The improved economy of Bihar is further attested by Francois Bernier, who noted that Bihar’s revenue in the 1660s AD was nearly double that of 1595-6 AD, though his figures for Bengal and Orissa seemed inaccurate. Bernier highlighted the prosperity brought by Patna’s saltpetre trade, with factories refining saltpetre around the city for export via Hughli. The Banjar Lubana Sikhs were actively controlling this saltpetre trade.

The French jeweller Jean-Baptiste Tavernier visited India multiple times from the 1640s to 1660s AD, noting Patna’s size and cosmopolitan nature. He described an incident involving two Dutchmen in the city and remarked on Patna’s large Armenian merchant presence, specifically Khoja Safar, who was influential in the city. Nicolai Manucci also mentioned Patna’s bustling markets and the primary products of cotton, silk, and saltpetre, with the latter being a major export through Bengal.

Later Nanaks recognized the importance of saltpetre and developed the formula for creating the best gunpowder, which was handed over to Lubana Banjara Sikh traders. Banjaras and Sikligars continue to create some of the finest weapons even in the seventeenth century, generated significant demand worldwide and created immense revenue. As imported Indian saltpetre began to replace locally sourced supplies in the latter half of the seventeenth century, English scientists shifted their focus from production projects to studying the chemical properties of the substance. Saltpetre continued to be a topic of intellectual curiosity(David Cressy, SALTPETER, The Mother of Gunpowder, Oxford University Press, page 26). In the late 16th century, 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.

In the late15th century, 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 Lubana Banjara Sikhs. This established major Sikh centres in Africa, Jerusalem(Al Hindi Sarai in Jerusalem is 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(Baba Harnam Singh and Diwan Singh Mehram, Mahal Sikh Bhai Makhan Shah Lubana 1940, page 27). 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.

In the late 15th century, as the Ottoman empire gained control over land trade routes during this period and on the Red Sea and threatened Christian powers at sea known as the “Mediterranean,” Christianity faced significant danger across Europe in the late15th century.( Liviu Pilat and Ovidiu Cristea wrote a book called, The Ottoman Threat and Crusading on the Eastern Border of Christendom During the 15th century, in 2017. The book explores the historical context of the Ottoman Empire’s expansion and its impact on the border regions of Christendom during the 15th century.) 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 by 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 by European traders.

Church-led Christian countries launched expeditions to India in search of gunpowder to halt the Ottoman empire(Manuel I of Portugal and the End of the Toleration of Islam in CastileMarriage Diplomacy, Propaganda, and Portuguese Imperialism in Renaissance Europe, 1495-1505AD, François Soyer), as they could not obtain it through the land trade route controlled by the Islamic Gun Powder empires(THE PORTUGUESE EMPIRE IN ASIA, 1500–1700AD, Sanjay Subrahmanyam page 270.Chāpra, Encyclopaedia Britannica, Encyclopaedia Britannica 2008 Ultimate Reference Suite, Chicago Encyclopaedia Britannica, 2008.). Moreover, they had no experience travelling through the harsh weather conditions in that region. The Lubanas had established infrastructure such as sarais, forts, and wells that facilitated travel from India to Africa and Europe. Vasco da Gama explored sea routes to India to import Indian saltpetre to Europe(De Oliveira Marques, António Henrique R. (1972). History of Portugal, pages 158–160, 362–370. Ibid, page 183. English records of madras indicate that Portuguese settlers at San Thome traded in saltpetre on a large scale in the 1690s.). The Dutch Vereingte Oostindische Compagine (VOC) established the first regular large-scale exports of saltpetre from India to Europe in the second decade of the 17th century, soon followed by the company of a London merchant. It is evident that, in the 16th century, Europeans did not know sea routes to India, while the Banjaras and Lubanas had been engaging in trading activities with Asia, Africa, and Europe for over a millennium(The Dutch East India Company (VOC), Canon van Nederland. Archived from the original on 1 December 2010, Retrieved 19 March 2011,VOC Knowledge Centre – VOC Beginnings, VOC-Kenniscentrum (in Dutch). Archived from the original on 1 October 2022, Retrieved 6 October 2022.).

Most English saltpetre men practised their trade without technical manuals, learning through hands-on experience or guidance from seasoned operatives. Their primary knowledge was focused on effective methods of digging, boiling, and supplying saltpetre to ordnance contractors. Occasionally, entrepreneurs or investors introduced new schemes to improve saltpetre production, often inspired by foreign travel or imported texts. Governments were receptive to these innovations, which frequently highlighted the vital role of urine, a concept explored by chemical philosophers. However, despite these ambitious projects, the most successful methods remained traditional and piecemeal until imports from East India reduced the need for local production(David Cressy, SALTPETER, The Mother of Gunpowder, Oxford University Press, page 22). Banjara Sikhs developed modern techniques for extracting saltpetre and established factories across the Indian subcontinent for this purpose.

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 pages 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 who 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. Following pioneering efforts by the Dutch, the East India Company began regular shipments of saltpetre purchased from Lubana Banjara Sikhs during the reign of Charles I, reaching 170 tons by 1629 AD and 200 tons or more annually in the 1630s AD. The crown’s powder-makers were pleasantly surprised by the quality of this Indian saltpetre. Some years even saw a surplus, when the king’s stores were ‘sufficiently supplied,’ allowing excess saltpetre to be re-exported(Whitehorne, Certain Waies, fos, pages 22-3.). The future of England’s munitions lay with East India supplies, though this would not be recognized for a generation.

In the early 1620 AD, the East India Company began importing saltpetre from India, purchased from Lubana Banjara Sikh traders, following the Dutch model. By 1624 AD, they contracted to supply saltpetre for state use, breaking the royal monopoly on explosives. By the late 1620s and early 1630s AD, imports increased significantly, and surplus was sold abroad. In the 1640s AD, despite price fluctuations due to military demand and local supply issues, the East India Company became the primary supplier of saltpetre, replacing domestic production in England. The Council of State’s 1649 AD decision to source saltpetre internationally led to large imports, with significant deliveries in 1651 AD. Focusing on Bengal, where saltpetre was plentiful and inexpensive, the Company established contact with Lubana Banjara Sikh traders. By 1660 AD, England’s military was well-supplied with saltpetre, facilitating its imperial expansion and eliminating the need for local production. Saltpetre trade operations in Bengal were carried out from Tanda, which also served as the capital of Bengal at one point in time. Tanda remained the capital of Bengal, and according to the narrative of Ralph Fitch, who visited after 1586 AD, it had a flourishing commerce, particularly in cotton textiles. Around 1565 AD, Sultan Sulaiman Karrani, who had compromised with Akbar, moved the capital to Tanda, west of Gaur, on the opposite riverbank. After Sultan Daud Khan Karrani’s death in the 1575 AD Battle of Rajmahal, Mughal commander Munim Khan briefly moved the capital back to Gaur. A severe epidemic forced the population to flee, and Munim Khan died shortly after relocating the capital back to Tanda. Gaur was abandoned and became overrun by wild beasts. In 1640 AD, Subadar Shah Shuja, having moved the capital from Dacca to Rajmahal, began clearing the jungle in Gaur to recover its treasure, discovering some coins. He likely constructed the royal gateway, Lukochuri Darwaja, at the eastern end of the citadel. In 1683 AD, English merchant William Hedges visited the largely intact palace of Gor (Gor is also referred to as Banjaras), describing it as larger than the Sultan’s palace in Constantinople. A portion of the palace wall, known as Baisgazi, still exists, providing measurements of the palace area.

In the mid-17th century, England imported saltpetre and gunpowder from purchased from Lubana Sikh traders of India and North Africa. In April 1644 AD, Parliament contracted William Courten to supply enough saltpetre for 600 barrels of gunpowder. By October 1644 AD, Courten and his partner, William Toomes, agreed to deliver saltpetre worth £12,000, payable in monthly instalments of £1,500, equating to 2,667 barrels. Despite an ordinance in December 1644 AD reserving £6,000 from the “grand excise or new impost” for this procurement, payments soon fell into arrears. By March 1648 AD, unpaid saltpetre men had ceased their work, causing a critical shortage for the armed forces.( Stubbe, Legends no Histories, 45; Henshaw, ‘History of the Making of Gunpowder’, 274-5; Clarke, Natural History of Nitre, 19, 53; Herman Boerhaave, A New Method of Chemistry, Including the Theory and Practice of that Art (1727), page 109.)

The Banjaras served not only as the primary transporters for the Mughals but also fulfilled a similar role for the Britishers during the 17th century. A notable example was from June 1619 AD, when Surat faced a sugar shortage. The English officer in charge there had to instruct his men in Agra to establish communication with the Banjaras and arrange for the supply of 100 mann of sugar to Surat annually(Factories, 1618-21, page 102.). Jean-Baptiste Tavernier, who visited after Mandelslo, regarded Ahmedabad as one of India’s largest cities, praising its silk production and noting the city’s output of indigo, sugar, and saltpetre. The trade of saltpetre was monopolized by the Lubana Sikhs in Gujarat, which had the most superior and expensive gunpowder trade in the 17th century(Surendra Gopal, Commerce and Crafts in Gujarat, 16th and 17th Centuries A Study in the Impact of European Expansion on Precapitalist Economy, pages 213-214). Dwarka became another important trade centre for saltpetre, with the Lubana Sikhs controlling its trade. It also emerged as a significant Sikh centre visited by Guru Nanak patshah, Bhagat Pipa, Bhagat Namdev, and Bhagat Dhanna.

The Lubana Sikhs even settled in Hampi, Bijapur, now Karnataka(Gaini Harnam Singh’s book on Lubana History.), and significantly spread the Sikh philosophy in South and Africa(Masand Of Africa, Dasa Lubana, Father of Makhan Shah Lubana, retrieved from Harpal Singh Kasoor’s Sikh weekly). The Bijapur region was rich in saltpetre and iron ore, and from where the gunpowder and arms were exported to various parts of the globe. Bhai Makhan Shah Lubana’s family got settled in Bijapur in 16th century as this region became hub of saltpetre trade and many members attained martyrdom due to their devotion to Guru Nanak sahib‘s teachings. A license was required to deal in saltpetre, and Bahmani Kingdoms and Mughals, had granted permission to the Lubana to deal in this commodity(Jos J. L. Gommans, Mughal Warfare Indian Frontiers and Highroads to Empire, 1500-1700, page 151). The Lubana Banjara Sikhs had a global monopoly over the saltpetre trade, and both Arab and European traders depended on the Lubanas for the saltpetre(Rene J. Barendse, The Arabian Seas the Indian Ocean World of the Seventeenth Century, 2016, page 317).

The Banjaras embarked on many land and maritime trade routes, preceding European traders while demonstrating their exceptional insight and prowess in global commerce(C.F.J. Keay, India: A History (London: Harper Collins, 2000), M. Pearson, The Indian Ocean (London: Routledge, 2003), page3).

The Banjara traders possessed extensive knowledge and expertise in land and sea routes, enabling them to establish a strong presence in trade between India, Europe, and Africa. This brought jealousy among the Europeans and other traders. The more ethical trade practices of the Banjara led to significant growth for Banjara Sikh traders. The ethical trade practices adopted by the Banjara Sikhs were inspired by the ideology of Guru Nanak patshah. This ideology was fundamentally different from that of the Church. As a result, from the 16th century onwards, Christian missionaries began studying the Sikh movement and its ideology. They aimed to develop a counter-ideology to curb the Sikh revolution. Unlike the Muslim empire, which could still be dealt with, the humanitarian principles of Sikhism posed a significant challenge. Sikhism’s emphasis on equality and the removal of elite class superiority threatened the Church’s authority and institutions that supported elitism.

The Banjara traders had an extensive and profound understanding of both secret and well-known land routes, which played a crucial role in their trading success. This deep knowledge enabled them to navigate and transport goods with remarkable speed and efficiency, outpacing other traders. Their ability to swiftly move merchandise through these routes not only gave them a competitive edge but also enhanced their reputation as reliable and efficient traders. This ethical and efficient approach helped the Banjara Sikhs establish a strong and dominant presence in trade between India, Europe, and Africa.

The history of the English East India Company’s expansion in India from the 17th century, initially restricted by the dominance of Banjara Sikhs in trade, includes several significant events and privileges granted to the company. In 1633 AD, the company established its first factory in Eastern India at Hariharpur, Orissa. By 1639 AD, the local king leased Madras to the company. In 1651 AD, they received permission to trade at Hooghly in Bengal. The company’s position was further bolstered when Charles II received Bombay as a dowry in 1662 AD upon marrying Portuguese princess Catherine of Braganza. In 1667 AD, Aurangzeb granted a Farman allowing the company to trade in Bengal. The company’s headquarters moved from Surat to Bombay in 1687 AD. In 1691 AD, the Governor of Bengal granted the company Dastaks for a fixed duty payment, a move later endorsed by emperor Farrukhsiyar through a significant royal Farman, commonly known as the Magna Carta of the company, granting substantial trade concessions. After the Battle of Lohgarh between Sikhs and Mughals (1710-1716 AD), in 1717 AD, the Mughal empire transferred the lucrative saltpetre trade from the Banjara Sikhs to European hands. These developments significantly strengthened the company’s foothold and trade operations in India.

Lubana-Banjara forts

Lubana-Banjara Sikhs were granted the prestigious authority by monarchs worldwide to construct forts, a crucial responsibility aimed at ensuring the safekeeping of their valuable goods, particularly arms and gunpowder. This significant authorization allowed the Lubana-Banjara Sikhs to play a vital role in the establishment and maintenance of fortifications, which were essential for protecting trade routes and strategic locations. Indeed, traders’ architectural expertise in constructing secure forts for the safekeeping of merchandise was highly regarded by esteemed Monarchs worldwide.( Christopher R. DeCorse, Zachary J. M. Beier, British Forts and Their Communities, Archaeological and Historical Perspectives, page 52.) 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. (Kaushik Roy’s, Military Manpower, Armies and Warfare in South Asia, page 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), pages 79-80.)Special privileges were granted to the Banjara by royalty, allowing them to trade freely.

As a result of this authority, Lubana-Banjara Sikhs developed forts along important trade routes known as Luban margs. These trade routes spanned not only the Indian subcontinent but also extended globally, showcasing the widespread influence and reach of the Lubana-Banjara Sikhs. Their expertise in fort construction ensured that these forts were robust and strategically located to provide maximum protection.

One of the notable regions where Lubana-Banjara Sikhs made significant contributions was the Lohgarh zone. This area, known for its strong fortifications, became a key defensive stronghold due to their efforts. Additionally, the fortifications from Attock to Bareilly were constructed under the same authority and mission entrusted to the Lubana and Banjara Sikhs. These forts served as crucial points of defence and safe havens for their goods, ensuring the security and stability of trade routes. The Banjara Sikhs possessed excellent knowledge of architecture, geography, and topography, which enabled them to select suitable locations for their forts. These locations were strategically chosen on elevated ground to provide a clear view of the trade routes, ensuring the safety and security of their operations. The construction of these forts involved high-quality raw materials and brick mortar, and they were built with access to reliable water resources.

Despite their relatively small size, with a maximum area of up to five acres, these forts were designed to be highly functional and capable of withstanding large armies during times of exigency. The thoughtful design and strategic placement of these forts played a crucial role in protecting the Banjara Sikhs’ trade routes and ensuring their dominance in the region.

The Lubana-Banjara Sikhs’ role in fort construction and strategic placement of these fortifications highlight their importance in the historical context of trade and defence. Their contributions were instrumental in shaping the security landscape of the regions they operated in, reflecting their dedication and expertise in fulfilling the mission entrusted to them by various monarchs.

The Sikh legacy of Lohgarh forts spans diverse regions across India, each reflecting its profound historical significance and architectural magnificence. The narrative begins by highlighting the remarkable prominence of Lohgarh forts in Maharashtra, showcasing their rich heritage and strategic importance. The exploration then extends to Madhya Pradesh and Uttar Pradesh, revealing the strategic and cultural significance of Lohgarh forts in these regions. These forts were not just defensive structures but also symbols of resilience and cultural integration.

In Rajasthan, the Lohgarh forts stand as testaments to the enduring strength and cultural assimilation of the Sikhs. The heritage of these forts underscores their pivotal role in regional defence and cultural history. The journey continues to Punjab and Haryana, where the Lohgarh forts are celebrated as the epicentre of the Khalsa heritage. These forts played a crucial role in the Sikh struggle and governance, highlighting their historical and cultural importance.

Attention then shifts to Bihar and Bengal, where Lohgarh forts illuminate their historical prominence and contributions to the Sikh legacy. These forts serve as markers of the Sikh presence and influence in these regions. Notable Lohgarh forts across the Indian subcontinent include Lohgarh in Amritsar, Anandpur, Gurdaspur, Moga, Sirsa, Pinjore, Khalsa Rajdhani Lohgarh, Zirakpur, Ambala, Bharatpur (Rajasthan), Mumbai (Maharashtra), Aligarh (Uttar Pradesh), Siliguri (West Bengal), Jhunjhunu, Udaipur, Sirsa, Dina Kangar (Moga), Gwalior, and many others. There are over 50 forts named Lohgarh across the subcontinent.

The construction of Lohgarh forts, spanning over two centuries, was a collaborative effort involving Guru Nanak patshah, all 35 saints of Guru Granth sahib, Sufis, and Banjara Sikhs, who provided the finance and had the authority to construct these forts. These forts are historically significant and are connected to figures from Guru Nanak to General Banda Singh Bahadar, all associated with the Halimi Raj mission.

An exciting instance can be observed in Goa, where the Portuguese constructed multiple forts to safeguard their valuable assets. However, it is worth noting that the Portuguese did not build all these forts. Some forts, such as the “Cabo de Rama” fort in Goa, were constructed by Banjara traders. Despite this, it is essential to mention that a church has been recently erected within the confines of the Cabo de Rama fort. The Banjaras were permitted to build forts because they traded in firearms and gunpowder, which needed protection from adversaries or rebellious forces. These forts exhibit unique architectural features, specifically the parapets designed for gunpowder firearms, which differentiate them from other Portuguese forts in the area. The design of the fort includes a distinct outer line measuring approximately 2 meters in height, along with three parapet walls at the back. These features enhance the fort’s efficiency in utilizing gunpowder firearms. These forts share a similar architectural design in the Indian sub-continent, particularly regarding their parapet design, which is used to store gunpowder and equipped with all facilities for musket use in case of need.

Interestingly, the architecture of this fort also bears a resemblance to the Khalsa forts in the Lohgarh region. In a similar vein, a considerable number of Tanda Garhi (Tanda forts) are strategically constructed along the trade routes of the Indian subcontinent. These were designed to safeguard trading posts called Tandas and the valuable goods being transported(Tanda Garhi, Jhabua, reference made in Forts and fortifications in India, AP Singh, page 224.). Trade was carried out with arms, and trading posts were protected through fortification; according to Sayyid Aslam Ali, the Banjaras transported goods under two security systems.

The Banjaras were the authority that maintained arms in Tanda. This led to the establishment of a substantial armed presence among the Banjaras. Recognizing the significance of protecting their communities and trade routes, the Banjaras took proactive measures by establishing a strong, well-trained military force. Remarkably, the state had no objections to the militarisation efforts of the Banjaras. The renowned Golconda fort in Hyderabad featured a distinct gateway exclusively dedicated to Banjara traders, aptly named Banjara Darwaja.( John Murray’s, Handbook for Travellers in India and Ceylon, page 342.)

Khalsa Weapon Makers

The Banjara Sikhs and Sikligars are notable communities within the Sikh tradition, renowned for their rich history and specialized skills, particularly in metallurgy. Over time, Banjara Sikhs, through their interactions with various communities, acquired diverse skills, including aspects of metallurgy. The Sikligars, historically known as “ironsmiths” or “weapon-makers,” have a more direct connection to this craft. The name “Sikligars” is derived from “Sikli,” meaning polishing or sharpening weapons. They were highly skilled in forging and maintaining weapons, which were crucial to the Sikh military. This expertise has been passed down through generations, preserving a rich cultural heritage linked to metallurgy and weapon-making. The contributions of the Banjara Sikhs and Sikligars not only bolstered the military strength of the Sikhs but also supported the growth of the Khalsa economy. The Banjaras transported copper, iron and other goods. Notably, gunpowder, iron, and copper are fundamental raw materials required to manufacture firearms.( Scott Cameron Levi, The Banjaras: Medieval Indian Peddlers and Military Commissariat, page 25.Interestingly, these were provided to the Sikligars(Sikligars are Sikhs of Guru Nanak patshah.), who specialized in weapon-making. Demographic studies indicated that Sikligars were dispersed throughout the Indian subcontinent, with their population often residing alongside the Tanda communities of the Banjaras. In certain regions, such as Lohgarh, the presence of Banjaras and Sikligars were significant, especially in the Nahan-Paonta area. Similar settlements of Banjaras and Sikligars can also be found in various other states and territories, including Karnataka, Maharashtra, Telangana, Madhya Pradesh, Uttar Pradesh, Delhi, Punjab, Himachal Pradesh and Haryana.

Additionally, the inheritance of the Banjaras includes an abundance of settlements named Tandas, distributed prolifically across diverse corners of the globe(Tanda is a town located in the Minya Governorate of Egypt, near Mallawi. Additionally, there are other places with the name Tanda such as Tanda Dara in Balochistan, Pakistan; Tanda in eastern Ivory Coast in the Gontougo region, Zanzan district, Tanda in the Sakha Republic of Russia; Tanda in Türkiye managed by Abcenser A.Ş., Tanda in Nairobi, Kenya, Tanda Himba in Tanzania, Tanda Matiaba in Angola, Tanda with the postal code 801147 in Kaduna, Nigeria, La Tanda in Mexico, Tanda in Bengal, India, A-ik Tanda in Natal, Brazil,  Tanda Tula in South Africa, Tanda New in Papua Guinea, and many more. In fact, there are over 7,000 towns and cities globally that share the name Tanda. To promote the development of Tanda in the respective state, the Government of Karnataka has established the Tanda Development Corporation. Along with above mentioned Tandas, Lubana population also exists.). The travelling caravans of the Banjaras were also called Tanda(The popular means of transport during medieval times were boats on the rivers and ships on the coastal routes, and bullock-carts, pack-oxen and camel on the inland routes. For details, see Inland Trade, Tapan Raychaudhuri and Irfan Habib (eds.), The Cambridge Economic History of India c. 1200-1750, vol. I, Orient Longman, New Delhi, 1982, pages 325-59). These esteemed areas are enduring testaments to the Banjaras’ historical influence and presence. Tanda became a hub of trade activities, including the production of weapons. The Lubana-Banjara Sikhs were renowned for producing some of the best weapons globally, which were in high demand. The “Banjara Pothi” references the Sikh cannons, and under the leadership of the Sikh Guru sahibans, they produced exceptional weaponry.

Infrastructural Development

During medieval times in India, the construction of a well cost around Rs 500, while the cost of an acre of land was about Rs 1. Constructing a stepwell was more expensive, costing Rs 2000 or more. Building inns (sarais) and bridges was also a costly affair, and it was typically the government’s responsibility to undertake these public works. However, as the authorities were not fulfilling these duties, the Banjara Sikhs took on the task of constructing these essential infrastructures. These projects were necessary for trade and transport, but they also served the local population. This benevolent activity was influenced by the ideology of Guru Nanak patshah, emphasizing community service and welfare. The Banjara Sikhs also significantly developed crucial infrastructure, including sarais (resting places), wells, ponds, and baolis (step wells), along various trade routes within the Indian subcontinent. Their affluence, primarily derived from their involvement in the saltpetre trade, enabled them to establish and sustain all infrastructure.

This infrastructure was essential for the efficient transport of goods, requiring substantial financial investment. Moreover, it served the local public’s needs, demonstrating the Banjaras’ philanthropic efforts to win the confidence of the local populace. This goodwill among the people further facilitated their trade activities and helped disseminate the teachings of Guru Nanak patshah more effectively.

Luban Margs

The Lubana Banjara Sikhs engaged in trade along the silk, spice, and salt routes, also called “Luban margs”, participating in global commerce and extending their influence beyond regional boundaries(Peoples on the Move Introducing the Nomads of the World, page 367, David J, Phillips, Gypsies from the Ganges to the Thames, Donald Kenrick (2004)).  The Lubana Banjara Sikhs possessed extensive knowledge about trade route geography. They not only discovered and established new trade routes but also developed secret paths through mountains and forests. Their expertise in navigating and creating these routes was instrumental in facilitating trade and ensuring the safe passage of goods across diverse and challenging terrains. This profound understanding of geography and route planning was crucial for their success as traders and contributed significantly to the economic growth of the regions they operated in. In medieval times, the trade routes in the Indian subcontinent were known as Luban Margs, specifically referring to the major routes utilized by the Lubana Banjara Sikhs, renowned traders and transporters. The Banjaras Sikhs played a crucial role in the region’s economic landscape by developing and maintaining these routes for centuries. Luban Margs were characterized by numerous forts and Banjara settlements, creating a distinct demographic presence along the way. These fortified settlements provided security and logistical support for traders, facilitating the safe and efficient movement of goods such as grains, salt, and spices across vast distances. The Lubana Banjara Sikhs’ intimate knowledge of the terrain and logistics allowed them to create shorter and secret routes, enhancing the efficiency and security of trade. These routes were also utilized by Sikh traders, who benefited from the strategic paths to navigate the complex political and social landscape of medieval India. The development of these routes ensured swift and safe transportation, contributing significantly to the economic stability and growth of the Indian subcontinent and extending to global trading hubs. The legacy of the Luban Margs and the Lubana Banjara Sikh’s contributions remains a testament to the importance of trade and transportation in shaping historical and economic landscapes.

Language and Secret Communication

The languages spoken by the Banjaras were not just a mode of communication but also a unique feature that fostered a sense of unity among them. This linguistic unity facilitated the dissemination of information about trade and political systems, ensuring that the community stayed well-informed and cohesive. The distinct languages of the Banjaras played a crucial role in maintaining their cultural identity and supporting their economic and social structures. Significantly, this shared oral tradition was crucial in establishing an unmatched communication system for the Banjaras, facilitating their successful engagement in global commerce. The Banjaras had developed their distinct languages known as Gor boli and Lubanki, which proved instrumental in gathering information about the demand and supply of goods in various regions. Since these languages were not widely known among the general population, secret information could be conveyed and received without the risk of interception. Furthermore, due to the continuous movement of Tandas (caravans), an excellent communication system had evolved among the Banjaras, surpassing even the efficiency of state intelligence agencies. This communication network allowed them to collect significant information regarding the state, which was later shared with the Sikh Guru sahibans from 16th to 18th centuries.

Breaking Barriers, Building Unity: Lubana Banjara’s Vision Beyond Varna System

The Banjaras encompassed five prominent clans: Pawar, Rathod, Chauhan, Jadav, and Tomar. Anthropological studies on these clans elucidate their lineage from the Kshatriyas Varna of Hinduism. From ancient times, these clans held positions of rulers and nobility, alongside engaging in trade practices. As their finesse in trading transcended global boundaries, these clans became recognized as the Banjaras. However, their transcontinental trade practices were met with contempt by the Brahmins, who denounced them because they violated entrenched dogmas(The Baudhayana Sutra, one of the Hindu Dharma Shastras, says ‘making voyages by sea’ (II.1.2.2) is an offence which will cause pataniya, loss of caste. It offers a rather difficult penance: Banjaras were making maritime trade throughout the globe, so they were ex-communicated).

Consequently, in keeping with their time-honoured beliefs, the Banjaras were ex-communicated from Varnas, resulting in the forfeiture of their lofty position in the Varna hierarchy. Notwithstanding, the Banjaras preserved their elite status and retained a vice-like grip on the economy and political scenario. The monarchs and the armed forces remained dependent on the Banjaras for their continuous supplies of logistics and food grains. Ferishta, in his assessment, also highlighted the crucial role of Banjaras in logistics. He mentioned that during Sikandar Lodi’s expeditionary force in 1504 AD, the Banjaras played a vital part in supplying the necessary resources for the successful execution of the campaign. Abdul Fazal, in his observations, states that the individuals responsible for transporting grain in India are referred to as Banjara. This term describes the people who play a significant role in ensuring the supply of food and resources across the region.( R.G. Varady, North Indian Banjaras, Their Evolution as Transporters, South Asia Journal of South Asian Studies, 1979, page 3) In medieval times, the Banjaras were also referred to as Mahapura (people of great respect), as depicted in certain inscriptions discovered in Udaipur. This alternative name highlights the importance and influence of the Banjaras during that era. 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(Tavernier,op. cit., pages 32-3.).

As Guru Nanak patshah challenged the Varna system and the inequality perpetuated by religious dogmas, the status of Banjara Sikhs in Indian society significantly improved. This revolution contributed to their spiritual, social, and economic growth, leading to greater acceptance within humanity.

Masand and Lubana Banjara Sikhs

The Banjaras encompassed five prominent clans: Pawar, Rathod, Chauhan, Jadav, and Tomar. Anthropological studies on these clans elucidate their lineage from the Kshatriyas Varna of Hinduism. From ancient times, these clans held positions of rulers and nobility, alongside engaging in trade practices. As their finesse in trading transcended global boundaries, these clans became recognized as the Banjaras. However, their transcontinental trade practices were met with contempt by the Brahmins, who denounced them because they violated entrenched dogmas(The Baudhayana Sutra, one of the Hindu Dharma Shastras, says ‘making voyages by sea’ (II.1.2.2) is an offence which will cause pataniya, loss of caste. It offers a rather difficult penance: Banjaras were making maritime trade throughout the globe, so they were ex-communicated).

Consequently, in keeping with their time-honoured beliefs, the Banjaras were ex-communicated from Varnas, resulting in the forfeiture of their lofty position in the Varna hierarchy. Notwithstanding, the Banjaras preserved their elite status and retained a vice-like grip on the economy and political scenario. The monarchs and the armed forces remained dependent on the Banjaras for their continuous supplies of logistics and food grains. Ferishta, in his assessment, also highlighted the crucial role of Banjaras in logistics. He mentioned that during Sikandar Lodi’s expeditionary force in 1504 AD, the Banjaras played a vital part in supplying the necessary resources for the successful execution of the campaign. Abdul Fazal, in his observations, states that the individuals responsible for transporting grain in India are referred to as Banjara. This term describes the people who play a significant role in ensuring the supply of food and resources across the region.( R.G. Varady, North Indian Banjaras, Their Evolution as Transporters, South Asia Journal of South Asian Studies, 1979, page 3) In medieval times, the Banjaras were also referred to as Mahapura (people of great respect), as depicted in certain inscriptions discovered in Udaipur. This alternative name highlights the importance and influence of the Banjaras during that era. 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(Tavernier,op. cit., pages 32-3.).

As Guru Nanak patshah challenged the Varna system and the inequality perpetuated by religious dogmas, the status of Banjara Sikhs in Indian society significantly improved. This revolution contributed to their spiritual, social, and economic growth, leading to greater acceptance within humanity.

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(Dhanasing B. Naik, The Art and Literature of Banjara Lambanis, A Socio-cultural Study,2000, page 59).  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(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.). 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 sahibBhai Purushottam Shah was appointed as the masandBhai 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(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.

Bhai Udai Karan Banjara, was a disciple of Guru Nanak sahib and had a close relationship with him. Bhai Udai Karan served as the masand of Multan. A remarkable aspect of Guru Ram Das’ leadership during the visit was his exceptional organizational skills. The importance and acknowledgement given to the role of masand, appointed as representatives of the Guru sahib, became apparent as they were entrusted with managing religious and community matters. The increased organization and effectiveness of the masands in and around the Lohgarh zone were testaments to Guru Ram Das patshah ‘s strategic planning and efficient execution of his vision.

In 1606 AD, Guru Arjan patshah faced brutal torture and was ultimately killed. To mourn his martyrdom, Mian Mir raised slogans. Shortly after, Shaikh Nizam Thanesari began his journey into exile on the emperor’s order, intending to go to Mecca, but he found refuge in Balkh, Afghanistan(Bhai Sadh, a dedicated disciple of Guru Hargobind (1595-1644 AD), resided near the historic city of Balkh in central Asia. Zulfiqar Ardastani, the author of Dabistan-I-Mazahib, a contemporary Persian work, shares two anecdotes that demonstrate Bhai Sadh’s unwavering commitment as a Sikh who remained unaffected by the ups and downs of life, finding joy in serving the guru’s will. According to Zulfiqar Ardastani, ‘Once, upon the Guru’s orders, he embarked from Balkh to Iraq to purchase horses. During this time, his grown-up son fell ill.’ People advised him, “You are still in Balkh, just one stage away from home. Go back and tend to your son.” Shaikh Nizam Thanesari took refuse at Balk and stayed with Bhai Sadh. Ganda Singh, Nanak Pathi, Punjab Past and Present, Patiala, 1967.

). There, he stayed at the Dharmsal established by Guru Nanak, where he received care and support from masand, who was Banjara Sikh. Additionally, he was warmly welcomed by Shaikh Isha Sindhi in Balkh(N. Hanif’s, Biographical Encyclopaedia of Sufis, South Asia, page 173).

1n 1665 AD, Guru Tegh Bahadar patshah proceeded towards Bani Badarpur in the Lohgarh zone, where he met Bhai Ram Baksh Banjara, masand of the area, and Guru sahib asked him to establish an orchard over there(Platforms were constructed on sites sanctified by the guru on the two occasions. Over the one situated between the two villages, the construction of a shrine known as Gurdwara Guru Tegh Bahadar was started by Sardar Baghel Singh of Chhaloudi, a minor Sikh principality about three kilometres from Bani Badarpur. It was completed by his widow. A platform also existed inside Badarpur village.). After that, Guru sahib moved north toward Lohgarh and reached the village of Jhiwerhari(Gurdwara Manji sahib, Jiwerheri, marks the visit of Guru Tegh Bahadar and baoli constructed by Bhai Lakhi Shah Banjara exists over here). Bhai Jetha Banjara was masand of Lakhnaur sahib the in-law village of Guru Tegh Bahadar. Lakhnaur is situated in Ambala part of Lohgarh zone.

Following the Battle of Lohgarh, there are accounts of severe repression and violence against the masands, leading to a genocide. This period saw the near-elimination of the masand system amid significant upheaval. Historians like Ratan Singh Bhangu and Santok Singh, whose works are often cited in Sikh history, have been criticized for their narratives. These historians, influenced by the British colonial perspective, distorted the masands’ representation and narrated that the masand system was dismantled by Guru Gobind Singh. They depicted the masands as corrupt and villainous, which some modern scholars had just copy paste the matter.

The argument is that the British, during their colonial rule, had a vested interest in portraying certain aspects of Sikh history in a particular way. By supporting historians who depicted the masands negatively, they have aimed to undermine the historical unity and strength of the Sikhs. Critics suggest that a more balanced view would acknowledge both the administrative role of the masands and the reasons for their eventual decline, rather than solely blaming them for corruption and inefficacy.

Furthermore, there are claims that masands were appointed not just locally but globally, reflecting the expansive reach of the Sikhs even during the times of the Guru sahibans. However, these aspects are often underrepresented or omitted in many historical accounts. The narrative around masands, their role, and their eventual fate is complex and multifaceted. While traditional accounts by historians like Ratan Singh Bhangu and Santok Singh have shaped much of the popular understanding, there is a growing recognition of the need to revisit these histories to provide a more nuanced and accurate portrayal.

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