Unveil the mystique of Banda Singh Bahadur.
General Banda Singh Bahadar’s exceptional war skills clearly indicate that he did not come from a Bairagi ascetic or Rajput background, contrary to the fabricated stories that have been associated with him. The Sikh war led by General Banda Singh Bahadar from 1708 AD to 1716 AD played a significant role in the decline of the mighty Mughal empire. Recent research highlights that General Banda Singh Bahadar’s lineage had deep connections with Sikhism dating back to the time of Guru Nanak patshah. Notably, he belonged to a Banjara Sikh family, illustrating the significant and longstanding contributions of the Banjara Sikhs.
The Lubana Banjara Sikhs, being major traders of saltpetre internationally during the medieval period, played a crucial role in the global trade networks of the time. Their expertise and activities in the saltpetre trade significantly impacted the economics and logistics of warfare and commerce across various regions. Banjara Sikhs were indeed multifaceted figures in history, combining their skills in trade with military prowess. Their role in military logistics, particularly in managing supplies and equipment, complemented their capabilities as trained soldiers. This dual expertise made them invaluable during conflicts and significant contributors to the military strategies of their time. During the medieval period, the Indian subcontinent emerged as a significant source of saltpetre, a crucial component of gunpowder(Jos J. L. Gommans, Mughal Warfare Indian Frontiers and Highroads to Empire, 1500-1700, page 150). This led to the remarkable expansion of the Mughal economy to a level that surpassed any other empire in human history until that point. The exceptional economic growth of up to 25 per cent of the global economy and the Mughal empire resulted in an almost unbeatable military strength, which was not only the largest in the world but also featured the most advanced weaponry that incorporated the latest technological innovations in arms(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, 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.
The Lubana Banjara Sikhs played a crucial role in the Mughal economy, and as the Mughal economy expanded, the Khalsa economy grew alongside it. The development of a Sikh sovereign state occurred concurrently with the Mughal state, where Banjara Sikhs, granted the authority to build forts, established a comprehensive network of fortifications across the Indian subcontinent to secure their trade routes and cargo. This strategic infrastructure not only supported their commercial activities but also reinforced regional defence capabilities.
During the medieval period, the three Islamic Gunpowder Empires—Ottoman, Safavid, and Mughal—dominated the geopolitical landscape. Their expansion significantly influenced the contraction of the Christian world in Europe. These empires heavily relied on gunpowder technology for warfare, which rendered their military capabilities formidable, nearly invincible in many respects. Among them, the Mughal empire was often considered more dominant than its contemporaries, the Ottoman and Safavid empires, due to its extensive influence and military prowess.
At its peak, the Mughal army consisted of over 200,000 stipendiary cavalrymen, 40,000 artilleries, and 40,000 foot soldiers. Additionally, about 4.7 million retainers, including 300,00 horse riders, were employed by zamindars. By 1707 AD, there were over 575 mansabdars above the rank of 1000 zat. The multi-ethnic Mughal nobility included Turanis, Iranis, Afghans, Shaikhzadas, and Rajputs (Raychaudhuri, CEHI, I, page179. See also John F. Richards, The Mughal Empire, NCHI, vol. 1.5 Cambridge 1993), page 139.). These statistics highlight that the Mughal army was the largest of the medieval period, surpassing those of other empires in the globe . The substantial economic strength of the Mughal empire supported its military capabilities, enabling sustained warfare and making its forces nearly invincible. This formidable combination of vast resources and military might cemented the Mughal empire’s dominance in the globe.
In early 18th century the campaign against the Mughals led by Sikhs under General Banda Singh Bahadar was not a spontaneous uprising but the culmination of two centuries of strategic preparation started by Guru Nanak patshah . This prolonged period of planning and strengthening allowed the Sikhs to build the necessary military and logistical capabilities to effectively challenge the Mughal authority. In the seven-year conflict between the Mughals and Sikhs ( 1709-1716 AD), under the command of Banda Singh Bahadar, approximately 150,000 Mughal soldiers were reportedly killed. This tumultuous period for the Mughal empire saw three emperors change the throne as they struggled to maintain control and stability. The Mughals resorted to recruiting soldiers at high wages to strengthen their forces, reflecting the immense pressure and challenges they faced during this time. The wars between the Sikhs and the Mughals marked a significant turning point, leading to the decline of the once mighty Mughal empire. This outcome was a testament to the intensive and strategic preparations made by the Sikhs over an extended period. Their readiness and resilience not only showcased their military acumen but also their ability to significantly impact the global power dynamics.
It’s crucial to understand that General Banda Singh Bahadar’s rise as a leader was the result of meticulous and strategic preparation, not a spontaneous shift from asceticism to warfare as previously narrated by some historians. Born into a Banjara Sikh family, he was a well-trained soldier whose upbringing imbued him with the necessary skills and discipline for leadership and military engagement. This careful cultivation of his capabilities highlights the long-term planning by the Sikh community to develop leaders adept at handling significant challenges. The earlier narrative that portrayed General Banda Singh Bahadar as an Hindu ascetic who turned into a Sikh warrior overlooks these strategic elements and contradicts basic principles of military strategy.
Before the events involving Banda Singh Bahadar and the war against the Mughals, the Indian subcontinent had indeed been under foreign rule and experienced slavery for over a thousand years. Indeed, the prolonged period of subjugation faced by India is often attributed to the deep-seated divisions and rigid compartmentalization within its society. In late 15th century ,Guru Nanak patshah challenged these entrenched barriers, promoting a profound message of oneness and equality. His teachings and actions significantly contributed to breaking down these divisions, fostering a more inclusive and unified of society. His legacy initiated a Revolution , setting the groundwork for diminish disparities and unify diverse groups under shared values and principles of ‘Oneness’ . However, the intensity and scale of resistance and the Sikhs were unprecedented in Indian history, marking a significant turning point in the fight for independence and self-determination. This high-intensity conflict demonstrated the growing strength and resilience of the Sikh ideology in their quest for freedom from oppressive rules .
It is crucial to recognize that the success of Banda Singh Bahadar in his mission can be attributed to the long-standing preparation for war that began at the time of Guru Nanak sahib, with the vision of establishing a benevolent rule. Guru Nanak acknowledged the oppression perpetuated by monarchs and proposed solutions to address these issues. Furthermore, this mission extended beyond simply offering a solution, as Guru Nanak established the concept of Halimi Raj – the Benevolent rule. Throughout the ten Guru sahibans‘ leadership, this rule operated within the framework of a state within a state, leading to a foundation Sikh sovereignty .
After exhausting all attempts to establish peace with the Mughals in early 18th century , Guru Gobind Singh patshah ultimately declared war against the Mughal empire, with Banda Singh Bahadar at the forefront of this significant battle for justice and liberation. The ideology of this war revolved around the ideology of Nirbhav (fearless) and Nirwar (without animosity) given by Guru Nanak patshah. The actions undertaken by Banda Singh Bahadar were in strict accordance with the doctrines laid down by Guru Nanak sahib. However, it would be accurate to characterize Banda Singh Bahadar’s deeds as a mere extension of Guru Nanak’s mission. The war waged against the Mughal empire by the Sikhs, particularly under leaders like General Banda Singh Bahadar, was characterized by a distinct purpose that set it apart from typical conflicts aimed at territorial gain or wealth accumulation. This campaign was fundamentally driven by a moral and ethical imperative to restore human values and rights. It was not about conquest, but about challenging oppression and establishing a society based on equality, justice, and the dignity of all individuals. This commitment to higher principles reflects the deep-rooted philosophical and spiritual teachings of Sikhism, which emphasize the welfare and rights of humanity.
The preparations for confronting and uprooting the vast Mughal empire had their roots in the time of Guru Nanak sahib. During Guru Nanak’s era, the Banjara Sikhs were authorized to build forts across the Indian subcontinent, manufacture weapons, and train soldiers to safeguard trade caravans and goods. These fortifications were established in adherence to Guru Nanak’s ideology, creating settlements around them that reflected the Guru sahib’s teachings. From the 16th to the 18th century, clandestine Sikh fortifications were strategically established in different regions of India, such as Maharashtra, Madhya Pradesh, Uttar Pradesh, Bihar, Bengal, Punjab, Haryana, Jammu, and parts of present-day Pakistan. Sikh fortifications throughout the Indian subcontinent shared a uniform architectural design, characterized by modern elements and three-tiered parapets. This consistent design facilitated the effective use of gunpowder, enhancing the defensive and offensive capabilities of these structures. The strategic and standardized construction of these fortifications reflects the advanced military planning and engineering skills of the Sikh community during that period. These fortifications laid the groundwork for the eventual resistance and liberation movements led by leaders like Banda Singh Bahadar against the oppressive Mughal rule. Details are given in Chapter- 23 of this book.
War Skills of Banda Singh Bahadar
The Akbharat-i-Darbar-i-Mu’alla documented many Sikh fortifications in the Shivalik Hills( early called Manak Parbat) and lower Himalayas stretching from Attock to Nepal in the early 18th century. General Banda Singh Bahadar utilized these fortifications during his campaign against the Mughal empire in 1709 AD(Muzaffar Alam, The Crisis of Empire in Mughal North India Awadh and the Punjab, 1707-48, page 169). In 1710 AD, the Mughal authorities were taken aback by Banda Singh Bahadar’s simultaneous attacks on Suba Delhi, Lahore, Kashmir, Multan, and Awadh. These coordinated assaults were so intense and effective that they shook the Mughal empire to its core. The impact of these attacks was profound, prompting emperor Bahadur Shah to abandon his expedition in the Deccan and return to Punjab with all his imperial forces to address the crisis. This strategic and powerful offensive by Banda Singh Bahadar demonstrated the formidable capabilities of the Sikh forces and significantly challenged the Mughal authority. It is important to understand that General Banda Singh Bahadar’s warfare skills, knowledge of geography, and coordination capabilities were exceptional. His expertise in managing communication, supply chains, and secret routes, as well as gathering intelligence, showcased a high level of strategic acumen. This proficiency and organization within the Sikh army were far from the capabilities of a Hindu ascetic wandering aimlessly. Banda Singh Bahadar’s background and training equipped him with the necessary skills to effectively lead and challenge the Mughal empire, highlighting the meticulous and strategic preparation of the Sikh forces. Emperor Bahadur Shah gathered all his forces and, accompanied by his princes, high-ranking mansabdars, Rajput kings, Churaman Jatt, and Chhatrasal Bundela, moved to Punjab to quell the Sikh revolution led by General Banda Singh Bahadar. This formidable coalition aimed to suppress the uprising and restore Mughal dominance in the region.
Lieutenant Colonel Malcolm’s book Sketch of the Sikhs suggests that if emperor Bahadur Shah had not left the Deccan and instead moved with all his imperial forces to Punjab in 1710 AD, the Sikhs would have captured the entire Hindustan(Lieutenant-Colonel Malcolm, edited by Prithipal Singh Kapur, Sketch of the Sikhs, page 69). This statement by a British army officer in the early 19th century highlights the extensive war preparations of Sikhs throughout India and their successful execution under Banda Singh Bahadar’s leadership during their war against the Mughal empire.
The exhibition of warfare led by Banda Singh Bahadar stood out notably due to its extensive demands on individuals involved, necessitating rigorous military training and the experience of a seasoned army general and statesman. Furthermore, a comprehensive understanding of geography and strategic positioning of fortifications was imperative to effectively coordinate Sikh defences spread across vast distances amidst challenging terrains of the lower Himalayas and sub-mountainous regions in the Northern Indian plains. Analysing Sikh demographic settlements and evaluating perceived threats in each locality were crucial and required meticulous attention. Without recurrent visits to these diverse locations, acquiring the necessary insight would have been unfeasible. Banda Singh Bahadar was equipped with the requisite skills and knowledge for warfare, owing to his extensive familial ties to the Sikh movement. Consequently, historical accounts erroneously suggest that Guru Gobind Singh patshah entrusted the command of Sikh forces to an unfamiliar individual.
Banda Singh Bahadar thoroughly coordinated battles against the Mughals from Attock to Bareilly, 1709-1716 AD. The communication between these fortifications was excellent and better than Mughal system of communication. The Sikh intelligence system was developed beforehand for the point-to-point movement of Mughal forces. Moreover, the movement of Sikh forces was three times faster than Mughal forces. All these factors made Sikh forces superior to Mughal forces(Harbans Kaur Sagoo, Banda Singh Bahadar and Sikh Sovereignty, page 166). The leadership of emperor Bahadur Shah fell inferior before Banda Singh Bahadar’s leadership during this period. This was not the work of a Bairagi ascetic but a well-trained military General.
The mansabdar of suba Lahore, Delhi, and Multan left their places to save their lives from Sikhs. Emperor Bahadur Shah was stationed near Lohgarh Khalsa Rajdhani for almost six months without any significant success. In 1712 AD, the world’s most potent emperor, Bahadur Shah, died in depression and fear of his empire’s decline under mysterious conditions after seeing well-planned preparations by the Sikh forces(Ranjit Singh, a Secular Sikh Sovereign , page 39).
The Mughals made the critical mistake of underestimating the Sikh revolution, unaware that the Sikhs had clandestinely constructed substantial fortifications across the Indian subcontinent. Moreover, they had assembled a highly proficient and battle-hardened army, poised to challenge and potentially overthrow the Mughal empire. The Sikh forces had also meticulously organized their supplies and logistics, demonstrating high war readiness against the Mughals. Besides having an extensive network of intelligence agencies, the Mughals were unaware of the vast Sikh strength against war(J.S. Grewal and Irfan Habib, Sikh History from Persian Sources, pages 106-108). Just as the Sikh fortifications and forces were kept concealed, General Banda Singh Bahadar operated under a secret mission ordained by Guru sahib, with his background identity remaining undisclosed to the public.
Secret meetings between Guru Gobind Singh and Banda Singh Bahadar
Numerous historical records suggest clandestine gatherings between Guru Gobind Singh and Banda Singh Bahadar in the Punjab region before their encounter at Nanded in 1708 AD. Kesar Singh Chibber posits that Banda Singh likely resided near present-day Haryana villages, Sehri Khanda, and Nirban. These regions were inhabited by Toor, Chauhan, and Jat communities during that time. According to Chibber, Guru Gobind Singh met Banda Singh in this area. He held a clandestine meeting, assigning him a responsibility while instructing him to remain hidden for nine months and nine days (Padam edition 1997: pages 182-184). After the stipulated time, Banda Singh emerged and established connections with the Lubana/ Banjara Sikhs, preparing for rebellion (ibid: page 198)( Amarjit Singh (Editor), Banda Singh Bahadar Tri-Centenary of Martyrdom, page 245.).
Chaupa Singh, who was constantly by the side of Guru Gobind Singh, recounts that in 1706 AD, Guru Gobind Singh had a clandestine rendezvous with Banda Singh Bahadar in the Lakhi Jungle of the Punjab region(Chaupa Singh writes that, ik samay Dalle Berar sahib pasahun puchia, ji sache patshah, Lakhi Jungle vich 1761 sammat maghi de mele upper darbar lagya hoya hai si, das chaupa singh pas kharota si- A ye Sache Patshah, chaar Sahibzade chaare dev lok nu tor shade,ik vi na rakhya. Ihu panth kisde aasre theharega, panth da vaali kaun hosi? Turkan nal ver hai Turak Panth nal arhnage … Turak dahade hain. Ta bachan hoya:). His account also refers to a mystical encounter between Guru Gobind Singh and Banda Singh Bahadar again during the winter of Sammat 1763, corresponding to 1706 AD. This nocturnal meeting takes place amidst the cold winter months.
Contemporary records written by witnesses of the time clearly depict that General Banda Singh Bahadar had numerous secret meetings with Guru Gobind Singh patshah in Punjab before their 1708 AD meeting at Nanded. These clandestine interactions indicate the strategic planning and preparation that went into the Sikh resistance against the Mughal empire, highlighting the deep collaboration between Banda Singh Bahadar and Guru Gobind Singh. These records also refute the narrative that Banda Singh Bahadar was a Hindu ascetic who turned into a warrior, showcasing instead his deliberate and strategic role in the Sikh military efforts.
Following the downfall of the Mughal empire subsequent to the execution of Banda Singh Bahadar, Europeans stepped in to fill the void, endeavouring to seize control of the saltpetre trade from the Banjara/Lubana Sikhs. European forces subsequently filled this power vacuum. Europeans perceived the Sikhs as their main rivals and, consequently, distorted not only Sikh history but also the history related to General Banda Singh Bahadar. To further their agenda, they appointed individuals from various backgrounds, including Hindus, Muslims, English, and imposter Sikhs, to manipulate and distort the historical narrative concerning Banda Singh Bahadar. Disconnecting the roots of General Banda Singh Bahadar from Guru Nanak Patshah’s legacy.
Surprisingly, accounts depicting General Banda Singh Bahadar’s earlier life before 1708 AD are those of an ascetic celibate Hindu monk who resided near a forest area of Nanded and practised magic tricks with no military background. Such a portrayal raises doubts as it is unprecedented in human history for an ascetic to transform into an army general without prior training or knowledge of warfare and who successfully captured Mughal suba Delhi, Lahore, Awad, Kashmir and Multan. The British likely propagated these fabricated stories to undermine Sikh history. Furthermore, the sources that narrate these stories are not authentic and instead come from Sikh heretics.
There exists a lack of uniformity in historical narratives about the fabricated accounts of Banda Singh Bahadar’s early life, which raises doubts and questions about their authenticity and credibility. Later, historians picked up these sources as references and laid down false history concerning Banda Singh Bahadar’s early life, leading to confusion. There is no consistency in historical sources regarding narrating false stories regarding the early life of Banda Singh Bahadar.
Moreover, these historians lack the knowledge of military war skills and preparation, so a lack of clarity on the subject leads to an incomplete and wrong history. In conclusion, the actions and accomplishments of General Banda Singh Bahadar post-1708AD were more in line with his military background rather than his earlier life, characterized by ascetic wandering devoid of warfare knowledge, as portrayed by certain historians lacking expertise in military tactics and preparation. Banda Singh Bahadar’s post-1708 AD endeavours showcased his proficiency in military strategies and his leadership on the battlefield, diverging from the portrayal of his early life by historians who may not have fully grasped his military capabilities. Through his strategic prowess and battlefield achievements, Banda Singh Bahadar left an indelible mark on history, underscoring the transformative impact of his military leadership beyond the narratives of his early years.
Witticism of Historians on Banda Singh Bahadar’s early life.
Historians have wrongly portrayed Guru Gobind Singh as despondent after the martyrdom of his sons, suggesting that he sought aid from a Bairagi at Nanded to topple the Mughal empire. In contrast, Guru Gobind Singh maintained unwavering morale, guided by his faith in Hukam—the divine will of God. However, this depiction is deemed inaccurate and viewed as an intentional distortion aimed at masking the genuine essence of the Sikh revolution, which championed righteousness and justice.
Further historians claim that General Banda Singh Bahadar belonged to the Bairagi sect, which advocated the use of opium, hemp, and other narcotics and worshipped Vishnu; this is nothing but a concocted story. The Bairagi sect does not have a history as warriors, except for being repeatedly defeated by local quarrelled by Sanyasis in the 17th , 18th , and 19th centuries during the Kumbh Mela over the issue of sovereignty. The Bairagis had a weak status at the Kumbh Mela compared to other groups like Sanyasis, Yogis, Gosains, Naga, and Nath. The Yogis were the most potent cult of Hinduism during this period, and they surrendered before Guru Nanak at Nanak Matta. Bairagis repeated defeats over superiority-related issues at the hands of Sanyasis and Yogis during the Kumbh Mela(Ananda Bhatacharyya, A History of the Dasnami Naga Sannyasis, page 125). The historians’ portrayal of General Banda Singh Bahadar as a member of the Bairagi sect is seen as a mockery, particularly originating from a historian associated with a minor Bairagi faction. This historian facetiously suggests that the Bairagi sect, which had previously played no significant role in ending the thousand-year-old slavery in India, suddenly assumed leadership of Guru Nanak patshah‘s powerful ideology through Banda Singh Bahadar. Therefore, it is clear that these historians’ claims about General Banda Singh Bahadar’s association with this Bairagi sect are false and misleading.
The Yogis, a formidable sect among all Hindu ascetic groups, acknowledged the authority of Guru Nanak patshah. However, it is a misconception to suggest that the Bairagi sect, known for its timidity and apprehension, included Banda Singh Bahadar among its ranks. So, Historians have intentionally and falsely portrayed the early life of General Banda Singh Bahadar by describing him as Madho Das Bairagi, a wandering ascetic who spent around 20 years moving from place to place(Dr. Nisha Sharma, The Aryavrat – God Glory Gold, page 95). There is no authentic source for this claim. They have failed to provide evidence of his involvement in encounters or wars as a Bairagi warrior anywhere. If Banda Singh Bahadar had indeed been a Bairagi, he would have risen to a leadership position within the Bairagi sect and would have left a significant background. However, this did not happen, which indicates that these stories are false and incorrect. After General Banda Singh Bahadar’s martyrdom, further attempts were made to separate him from mainstream Sikhism by propagating erroneous histories about Bandi and Tat Khalsa(Harish Jain,The Making of Punjab, page 186).
The historians accountable for distorting the history concerning Banda Singh Bahadar are as follows:
Major James Browne, History of the Origin and Progress of the Sikhs, London: East India Company, Logographic Press, 1783. Major James Browne served briefly as the English minister at the court of emperor Shah Alam before being dismissed by the Governor-General of the East India Company. During his time in Delhi and Agra, Major Browne endeavoured to gather information about the Sikh sect. He engaged with key figures such as Budh Singh Arora of Lahore, the author of Risala-i-Nanak Shah, and Lala Ajaib Singh of Maler (Kotla), who collaborated with Budh Singh on this project. The treatise, attributed to Major James Browne in 1197 A.H. ( 1783 AD), was documented with an account of this collaborative effort. Major Browne mentioned that he supplemented the information with additional details collected through various sources about the Sikhs and included a map delineating the extent of their territories. The manuscript is housed in the British Museum, London, under the Pers. Ms. Add. 26273 collection.
Browne states, “Banda, a Bairagi Fakeer and a resident of Pundori village in the Doab of Beit Jalandhar, had shared a close bond with Guru Gobind Singh for several years. Upon learning about the tragic fate of Guru Gobind Singh’s vulnerable family, Banda was consumed by profound feelings of sorrow and anger. These emotions eventually solidified into a relentless resolve to seek vengeance, leading him to take action for this purpose”.
James Browne’s reference to Banda Singh Bahadar’s alternative birthplace, Pundori village, is viewed as another distortion of history. Browne fails to provide substantial evidence to support his claim that Banda Singh Bahadar belonged to the Bairagi sect. The only references cited are from Hindu radical documents that emerged nearly hundred years after Banda Singh Bahadar’s martyrdom, lacking credibility and authenticity.
Gurpartāp Sūraj Granth, authored by Nirmala Sikh Santokh Singh (1787–1843 AD) and published in 1843, is a historical text consisting of legendary accounts of Sikh Guru sahibans and prominent figures like General Banda Singh Bahadur encapsulated in 51,820 verses. Santokh Singh, a agent of British camouflaged as a Sikh with alleged support from the British through Sikh Chiefs allied with the British, is accused of distorting Sikh history. He tailored his writings against the principles of Guru Granth sahib, employing derogatory language towards Guru sahibans and Banda Singh Bahadar. His work has been criticized for injecting Sikh history with divisive literature, deviating from the essence of Sikh ideology.
Rattan Singh Bhangoo, Prachin Panth Prakash, completed 1808-41 AD, Ist published by Bhai Vir Singh in 1914 (tr. In English by Professor Kulwant Singh).
In his book Sri Gur Panth Prakash, Rattan Singh Bhangoo dedicates four episodes spanning 15 pages to recounting the meeting between Guru Gobind Singh and Banda Bahadur. The narrative unfolds with Guru Gobind Singh and his retinue receiving a warm welcome from Mahant Jait Ram of Dadu Dwara in Narayana, Jaipur. During their conversation, Jait Ram mentions Narain Das, a bairagi who had a peculiar habit of upending the bed where visiting saints would sit, relishing their discomfort. Jait Ram cautions Guru Gobind Singh against meeting Narain Das, but the Guru asserts that he cannot avoid such encounters as they are part of God’s divine plan. The tale further unfolds with Narain Das, initially a destitute individual, joining a group of wandering ascetics before encountering a saint with supernatural abilities during his travels. Jait Ram also shares an incident involving Narain Das, a Bairagi saint Madho Das, in a place he visited previously, where Narain Das exhibited his mischievous streak by overturning a bed on a noble saint for his amusement.
R.S. Bhangoo delves into the aspects of necromancy, detailing a book on necromancy acquired by Narain Das following his master’s demise. The text purportedly outlines practices such as captivating women, transmuting base metals into gold, defying gravity by walking on air and water, breaking sieges of fortified structures, altering human genders, and more. Bhangoo’s narrative takes on an unbelievable tone, akin to a tale spun by a wandering sadhu to amuse village children.
In summary, according to the concocted stories by Rattan Singh Bhangoo, Guru Gobind Singh visited the dera of Bairagi Narain Das, where he occupied the bed and secured it with four arrows. The Sikhs accompanying him slaughtered goats for their meal. Upon Banda’s return and failed attempt to overturn the bed, he acknowledged the Guru sahib’s authority and became a devoted disciple. Banda agreed to fulfil all conditions set by the Guru and was subsequently sent to Punjab. Additionally, Bhangoo portrayed Banda Singh Bahadar as a villain within Sikh history, suggesting that he did not adhere to Guru Gobind Singh’s instructions. However, it took nearly three centuries for Sikhs to recognize Banda not as a villain but as a true Sikh hero who exemplified Guru Nanak’s ideology, valiantly fighting to uphold human values and sacrificially striving for the same cause.
Rattan Singh Bhangoo, associated with the Nirmala sect of Brahminism, was purportedly portrayed as a Sikh figure. There are claims that Captain Murray appointed him to manipulate and distort Sikh history for certain vested interests.
William Murray, History of Punjab: The Sikhs, London: H. Allen & Co., 1846, states, “The upheaval that ensued in the Indian provinces upon the death of Aurangzeb in 1707 provided a favourable environment for Banda’s ambitions. According to Sikh accounts, Banda’s mourning over the tragic fate of Guru Gobind Singh evolved into a sombre and relentless determination to seek retribution for the injustices inflicted upon the Sikhs. The persecutions endured by the Sikhs, instead of quelling their spirit, heightened their fervour, albeit at the expense of the compassionate and merciful values advocated by Nanak. After ravaging the land and conquering numerous local Muslim chiefs who opposed him in Punjab, Banda believed himself capable of confronting faujdar Wazir Khan, the despised governor of Sirhind Province, in a pitched battle. Wazir Khan, reviled by the Sikhs as the perpetrator of the massacre of Guru Gobind Singh’s children, faced the Sikhs’ relentless thirst for revenge in the ensuing clash. The Muslims fought bravely, while the Sikhs, fuelled by a savage hunger for vengeance, fought with ferocity. Through Banda’s leadership, courage, and tactics, the Sikhs emerged victorious after a fierce encounter. Wazir Khan and a substantial portion of his forces perished in the battle. The enraged Sikhs showed no mercy, extending their thirst for vengeance beyond the soldiers to include Wazir Khan’s wife, children, and nearly all the residents of Sirhind”.
The Sikhs fought against the Mughals not out of hatred but to alleviate the oppression faced by the common people, aligning with the concept of Nirvair (without animosity) espoused by Guru Nanak. Regrettably, historians such as Murray sought to distort the Sikh revolution by falsely portraying it as an expression of animosity towards Muslims.
W.L M’Gregor, The History of Sikhs, New Delhi: Rupa & Co., 2007 (Ist published in 1846, “Before the passing of Guru Gobind Singh, it is recounted that some of his followers informed him about a fakir of the Bairagi caste reputed as a formidable warrior and magician. They mentioned that the fakir had the ability to cause anyone who tried to sit in his presence without consent to fall from their seat. Intrigued by this description of the Bairagi, Guru Gobind Singh decided to visit him and engage in conversation”.
W.L. M’Gregor intentionally propagated a false narrative suggesting that Guru Gobind Singh sought the assistance of Bairagi due to Sikh helplessness against the Mughals and lack of preparedness for war and leadership. In reality, the Sikhs had meticulously prepared for battle over the preceding centuries, establishing forts, arsenals, logistical arrangements, food supplies, communication networks, and coordination systems. The extensive Sikh fortifications from Attock to Bareilly, covering approximately 600 kilometres, posed a significant challenge to the unprepared Mughal army. At the time of M’Gregor’s account, the Sikh fortifications were largely intact, and the British had conducted a comprehensive survey of them through Cunnigham and other British surveyors.
Kanhaiya lal, Tarikh-i-Punjab (History of Punjab), Patiala: Punjabi University, 1987 ) Ist published Lahore: Victoria Press, 1881), States,” During a stroll along the banks of the Godavari River while touring Deccan, Guru Gobind Singh entered a picturesque garden, which was the residence of Madho Das Bairagi. Seating himself on Madho Das’s couch, the disciples accompanying the Guru slaughtered a goat from the Bairagi’s estate for their meal. Madho Das, who possessed captive spirits he intended to employ to overturn the Guru’s couch, found himself unable to carry out his plan. When he approached the Guru, his strength waned, leaving him in awe as he prostrated himself before the Guru, declaring himself as his slave, or Banda.
In response, the Guru instructed Madho Das, now known as Banda, on his duties as the Guru’s servant. Banda expressed his willingness to comply with the Guru’s instructions. Taking five gold-tipped arrows from his quiver and selecting five senior Sikhs to advise Banda, the Guru directed him to travel to Punjab. There, Banda was tasked with punishing those responsible for the killing of the Guru’s companion, Budhu Shah Faqir, and destroying their settlements. Additionally, Banda was instructed to raze the towns of Samana and Kunjpura, and to exact retribution upon Wazir Khan, the faujdarfaujdar of Sirhind, and his cohorts involved in the execution of the Guru’s young sons and followers. The Guru provided Banda with additional directives before sending him off to Punjab”.
Kanhaiya Lal intentionally presents a misleading portrait, initially identifying Banda Singh Bahadar as a Bairagi without substantiating his claim with any evidence. He also recounted a fabricated narrative involving a council of Sikhs led by Binod Singh, directing Banda Singh Bahadar’s actions as per Guru Gobind Singh’s orders. However, in truth, Binod Singh was a traitor who colluded with the Mughals, ultimately leading to the arrest of Banda Singh Bahadar. Additionally, he erroneously depicts the Sikh war as stemming from animosity, attributing a plan from Guru Gobind Singh to punish select Mughal officials who had wronged him. Furthermore, Kanhaiya Lal restricts the scope of the Sikh conflict to sarkar Sirhind and a few of its parganas. In contrast, the Sikh uprising spanned across approximately five Mughal provinces, including suba Delhi, Lahore, Multan, Kashmir, and Awadh, encompassing nearly every corner of North India.
Zikr-i-Guruan wa Ibtida-i- Singhan-wa Mazhab-i-Ishan by Ahmad Shah of Batalvi states the 19th century text presents a fictional narrative depicting the meeting between Madho Das Bairagi and Guru Gobind Singh.
John Clark Archer The Sikhs, Wisconsin: Princeton University Press, 1946 states that “Banda Singh Bahadar was born into the Hindu Khatri community in Kashmir, a region where education was primarily under the influence of Brahmins. He later became a disciple of a Bairagi, associated with the Hindu Ramanujist sect. He adopted a new name (previously known as Lachhman Dev and Madho Das) before embarking on a journey to Bengal. During his travels, Banda briefly aligned himself with a yogi well-versed in Tantric science, through which he attained proficiency in Tantric yoga, specifically focusing on the worship of the goddess Durga. Subsequently, he settled in Nanded, establishing his own math or monastery, dedicated to the practice of Tantric yoga and mentoring disciples to partake in the discipline. In Nanded, Banda Singh Bahadar crossed paths with Guru Gobind Singh”.
John Clark introduces a fabricated narrative concerning Banda Singh Bahadar’s birthplace, asserting that he hailed from Kashmir and belonged to the Hindu Khatri community. His portrayal contradicts many historical accounts that claim Banda Singh Bahadar was of Rajput descent and born in Rajouri, Jammu. The Rest of Bairagi’s story is similar to that of other authors. Such misrepresentation appears to be motivated by malicious intentions.
Gobind Singh Mansukhani, The Quintessence of Sikhism, Amritsar: SGPC, 1965 . In the literature which is labelled as Sikh heretical, as per Gobind Singh Mansukhani’s writings, the claim is made that Banda Singh Bahadar, originally named Lachman Bairagi, was born in 1670 AD in a small village situated in Poonch, Kashmir. Furthermore, the Sikh organization SGPC has purportedly endorsed the belief that Banda Singh Bahadar was associated with the Bairagi sect. This account provides another birthplace for Banda Singh Bahadar than other traditional sources.
Narain Singh Guru Gobind Singh Re-told, Amritsar: Narain Singh, n.d. states that “In Nanded, Guru Gobind Singh visited a bairagi named Lachhman Dass, who was the son of a Rajput named Ram Dev from the Bhardwaj clan. In his youth, Lachhman Dass had a penchant for hunting but also possessed a gentle heart. A poignant incident occurred when he hunted a doe and discovered two live cubs inside its body, which tragically perished soon after. Deeply affected by this event, he renounced worldly life and adopted the path of a bairagi, taking on the name Madho Dass. He received instruction in occult practices from a Yogi named Aughar Nath, eventually establishing his monastery in Nanded. Many believed that Madho Dass had acquired mystical and miraculous abilities through rigorous austerities. For instance, if anyone inadvertently sat on his couch, considered a sacred object, it was seen as sinful, and the bairagi would administer punishment by casting the intruder from the couch. His magical prowess appeared to influence individuals through the power of the mind, akin to how hypnosis operates in contemporary times”.
Narain Singh introduces further confusion by presenting conflicting backgrounds for Banda Singh Bahadar, claiming he belonged to both the Rajput and Bhardwaj Brahmin communities.
“Shamshir Khalsa Wa Tarikh Guru Khalsa” by Gaini Gain Singh, who belongs to the Nirmala sect, the foundational information is derived from Santok Singh’s historical text states that “Banda Bahadur was born in October 1670 in the household of Ramdev, a Rajput from Rajouri (Poonch). Originally known as Laxman Dev, he displayed agility and a keen interest in physical fitness and martial arts from a young age. Additionally, he had a penchant for hunting. However, a pivotal moment in his life occurred when he witnessed the offspring of a doe he had hunted perish before him. Following this experience, Banda Bahadur renounced hunting and worldly pursuits and embraced an ascetic lifestyle. After encountering Janki Prasad Bairagi, he joined his group before visiting the dera of Baba Ram Thaman in Kasur, where he met Haridas, the grandson of Baba Ram Thaman. Influenced by Haridas, Banda Bahadur became his disciple and accompanied him to the Southern regions. Subsequently, he spent a period in Panchvati and apprenticed under Auger Nath, an occult yogi”. Gaini Gain Singh was also on Britisher’s payroll.
Many more historians have worked on the same lines. The historical accounts provided by these historians often contradict one another, leading to inconsistencies in the narratives they present. Many historians have fabricated stories related to figures like Banda Singh Bahadar, while others have simply copied and replicated existing information without critical analysis or verification. Details are as below :- Karam Singh Historian, Biography of Banda Bahadur, Amritsar: Jaidev Singh, 1907, Khazan Singh, History of the Sikh Religion, Patiala: Language Department, Ist published in 1914 Sohan Singh, Life and Exploits of Banda Singh Bahadar, Ist published from Muzang Lahore in 1915, Patiala: Publication Bureau, Punjabi University, 2000, C.H. Payne, A Short History of the Sikhs, Delhi: S. Chand & Co., 1960 ( Ist published London: Nelson & Sons, 1919), H.H. Rose, A Glossary of the Castes and Tribes of the Punjab and the North Western Province of India, Lahore: Punjab Government Printing, 1919, Ganda Singh, Life of Banda Bahadur, Amritsar: Khalsa College, 1935, Indu Bhushan Banerjee, Evolution of the Khalsa, vol. II, Calcutta: A. Mukherjee & Co., 4th in. 1980, G.S Chhabra, Advanced History of the Punjab, vol. I, Jullundur City: New Academic Publishing Co., 1968, Ranbir Singh, Glimpses of the Divine Masters, New Delhi: International Traders Co., 1964, Gobind Singh Mansukhani, The Quintessence of Sikhism, Amritsar: SGPC, 1965, Narain Singh, Guru Gobind Singh Re-told, Amritsar: Narain Singh, n.d., J.S. Grewal and S.S. Bal, Guru Gobind Singh, Chandigarh: Punjab University, 1967, Bhagat Lakshman Singh, Guru Gobind Singh, Patiala: Language Department, 1970, Bakhshish Singh Nijjar, Panjab Under the later Mughals, Jullundur: New Academic Publishing Co., 1972, G.S. Deol, Banda Bahadur, Jullundur: New Academic Publishing Co., 1972, W. Owen Cole and Piara Singh Sambhi, The Sikhs: Their Religious Beliefs and Practices, Delhi: Vikas Publishing House, 1978, Pritam Singh Gill, History of the Sikhs Nations, Jullundur: New Academic Publishing Co., 1978, Bhagat Singh, Sikh Polity, New Delhi: Oriental Publishers and Distributors, 1978, Gopal Singh, History of the Sikh People, New Delhi: World Sikh University Press, 1979, Bhai Kahan Singh, Maha Kosh, Patiala: Language Department, 1981, Sohan Singh Seetal, Rise of the Sikh Power in the Punjab, Ludhiana: Lyall Book Depot, 1982, Pritam Singh Safeer, The Tenth Master, New Delhi: Guru Nanak Foundation, 1983, Bhai Parmanand, Veer Vairagi, New Delhi: Rajpal & Sons, 1984, Max Arthur Macauliffe, The Sikh Religion, New Delhi: S. Chand, 1985, P.K Nijhawan, Sri Guru Gobind Geeta, New Delhi: Army Educational Stores, 1985, Anil chander Banerjee, Khalsa Raj, New Delhi: Abhinav Publications, 1985, Khushwant Singh, A History of the Sikhs, vol. I, Delhi: Oxford University Press, 1987, Gurbaksh Singh, Tarik-i-Punjab, Patiala: Punjabi University, 1988, Dalbir Singh Dhillon, Sikhism: Origin and Development, New Delhi: Atlantic Publishers and Distributors, 1988, Muhammad Latif, History of Punjab, Ludhiana: Kalyani Press, 1989, William Irvine, Later Mughals, Delhi: Taj Publication, 1989i, Advent of Sikh Religion, New Delhi: Munshiram Manoharlal Publishers, 1993, Harbans Singh, The Heritage of the Sikhs, New Delhi: Manohar, 1994, The Encyclopaedia of Sikhism, Harbans Singh, Editor-in-chief, Punjabi University, 1995, Kesar Singh Chhibar, Bansawalinama, Amritsar: Singh Brothers, 1997, Patwant Singh, The Sikhs, New Delhi: Harper Collins Publishers India, 1999, M.L. Ahluwalia, Landmarks in Sikh History, New Delhi: A I Publishers 1999, Surjit Singh Gandhi, Sikhs in the Eighteenth Century, Amritsar: Singh Brothers, 1999, Harbans Kaur Sagoo, Banda Singh Bahadar and Sikh Sovereignty, New Delhi: Deep & Deep Publications, 2001, Dalip Singh, Life of Sri Guru Gobind Singh Ji, Amritsar: B. Chattar Singh Jiwan Singh, 2002, Kuldeep Bhatnagar, Banda Singh Bahadar, Chandigarh: Lokgeet Parkashan, 2002, Harish Dhillon, The Legend of Banda Bahadur, New Delhi: UBS Publishers Distributors Pvt. Lts., 2004, M.S. Chandla, Banda Bahadur, Chandigarh: Aurva Publications, 2006, Harjinder Singh Dilgeer, Mahan Singh General Banda Singh Bahadar(Punjabi), Amritsar: Singh Brothers 2007, M.S. Ahluwalia, History and Religion of the Sikh People, vol. II, SGPC, 2009. This variation in accounts highlights the importance of discerning and critically evaluating historical sources to arrive at a more accurate understanding of the events and figures being studied.
Khafi Khan’s Muntakhab-ul-Lubab does not mention that Banda Singh Bahadar was a Bairagi, unlike other contemporary works.” The History of Sikhs Vol -II,” Hari Ram Gupta suggests that General Banda Singh Bahadar may have originated from Nahan(Hari Ram Gupta, Sikh History Vol-II, page 2), based on the fact that he had a thorough understanding of the Shivalik range and its secret passages, which was crucial for warfare against the Mughals. Gupta also notes that a village named Banda Bahadurpur near Lohgarh could be linked to Banda Singh Bahadar’s birthplace. However, Gupta’s analysis falls short in identifying the exact birthplace of Banda Singh Bahadar, as Nahan is merely a possible location based on his military expertise. Further research and evidence are required to confirm this hypothesis.
Professor Sukhdial Singh, a renowned Punjabi University Patiala, historian, doubts the widely accepted notion Banda Singh Bahadar was Bairagi. He also questions the claim that Banda was a bairagi (ascetic) before joining the Sikh fold(Sukhdial Singh, Banda Singh Bahadar, Patiala Punjabi University, 2003, page 17). Professor Sukhdial Singh’s scepticism is well-founded, as no concrete evidence supports these claims. The traditional accounts of Banda’s life have been criticized by historians, who argue that they are based on myths and legends rather than historical facts. Therefore, it is essential to approach these stories with a critical lens and verify their authenticity through primary sources and evidence.
Joseph Davey Cunningham, in his book “History of the Sikhs,” mentions on page 83 that Banda Singh Bahadar, a chosen disciple of Guru Gobind Singh, was originally from south India. However, Cunningham does not specify the exact location. It is plausible that English historians possessed detailed information but deliberately omitted crucial historical facts. As mentioned earlier, Banda Singh Bahadar and the Sikh army were on a secret mission of the Guru Nanak mission of Halimi Raj; therefore, there are a lot of vacuums regarding this history, which has been filled with presumptions and false history.