Bhai Lakhi Shah Banjara – Unsung Hero
Under the directive of emperor Aurangzeb, Guru Tegh Bahadar patshah was martyred by beheading on November 11, 1675 AD , at Chandi Chowk, Delhi. It was a reprehensible act of atrocity and anti-humanity ordered by the ruling emperor Aurangzeb. However, defying Aurangzeb’s orders, Bhai Lakhi Shah Banjara demonstrated immense prowess and bravery by successfully retrieving the beheaded body of Guru Tegh Bahadar sahib from Chandni Chowk in Delhi. Bhai Jatia played a crucial role in secretly and skilfully transporting the beheaded head of Guru Tegh Bahadar sahib to Anandpur from Delhi. Bhai Lakhi Shah Banjara brought the trunk of the Guru sahib to his residence in Tanda Raisina, Delhi. Displaying reverence and respect, he organized a dignified funeral for the esteemed Guru sahib within the confines of his dwelling(The Sikh Review, Volume 56, Issues 1-6.). This particular event holds much significance in Sikh history, as it was a testament to the heroism exhibited by Bhai Lakhi Shah Banjara. However, minimal information is available beyond this revered act and the intricate connection between the Banjaras and Guru Nanak patshah and further later Nanaks.
The Kinfolk of Bhai Lakhi Shah Banjara
Bhai Lakhi Shah Banjara, born on April 4, 1580 AD, in the village Khairpur, district Muzaffargarh (now in Pakistan), hails from a lineage of devout Sikhs of Guru Nanak sahib, as recorded in the Bhat Vahis. He was the son of Bhai Godhu Shah, grandson of Bhai Thakur Shah, and great-grandson of Bhai Purushottam Shah. Ancestrally, they had been devout Sikhs for several generations. They became disciples of Guru Nanak sahib during his first tour to suba Delhi and suba Awadh in the early 16th century.
During Guru Nanak sahib’s stay in Tanda, Bhai Purushottam Shah was deeply moved by Guru sahib‘s unwavering devotion to God. He, therefore, decided, “Let us surrender our body, mind, and material wealth to Guru and carry out all his orders.” Besides his discipleship under Guru Nanak sahib, Bhai Purushottam Shah was appointed as the masand. Bhai 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. As part of a strategic move by the Sikhs, the father of Bhai Lakhi Shah Banjara relocated to Delhi from Muzaffarnagar (now in Pakistan).
Based on the records and commentaries in the Bhat Vahi, Edited in Guru de Sher by Harjinder Singh Dilgeer, Swaroop Singh’s book Guru-Ki-Sakhiyan (edited by Prof. Piara Singh Padam), Sewa Singh in his book Shahid Bilas Bhai Mani Singh (edited by Giani Garja Singh), Gaini Garj Singh di Itihasik Khoj, edited by Gurmukh Singh, provides significant data related to Bhai Lakhi Shah Banjara’s kin.
Bhai Lakhi Shah Banjara was born in Sarvan month, Ashtami Samvat, Bikrami 1637 (July 4, 1580, AD), in Khairpur Shadat, Tehsil Alipur, District Muzafarragarh. He married Bibi Kanto Bai, daughter of Bhai Kala (Gorama Gotra), in Samvat 1665 Bikrami (1608 AD. After living for 100 years, Bhai Lakhi Shah Banjara died in Jeth Month,11 Samvat 1737 Bikrami (May 28, 1680 AD) at Raisina, Delhi.
Multani-Sindhi Bhat Vahi, Page 51, of village Atela, District Kaithal, mentions the eight sons and one daughter children of Bhai Lakhi Shah Banjara:
1 Bhai Nagahia (son), born on Chaitra, Sudi 10th, Samvat 1668 Bikrami (1611 AD)
- Bhai Hema (son), born on Falgun, Sudi 7th, Samvat 1671 Bikrami (1614 AD)
- Bhai Harhi (son), born on Aashad, Sudi 9th, Samvat 1674 Bikrami (1617 AD)
- Bhai Hira (son), born Maghar, Sudi 6th, Samvat 1678 Bikrami (1621 AD)
- Bhai Pandara (son), born Saavan, Sudi 5th, Samvat 1682 Bikrami (1625 AD)
- Bhai Bakshi (son), born Saavan, Sudi 9th, Samvat 1685 Bikrami (1628 AD)
- Bhai Bala (son), born Chaitra, Sudi 9th, Samvat 1690 Bikrami (1633 AD)
- Bhai Jawahar (son), born Aashwin, Sudi 5th, Samvat 1694 Bikrami (1637 AD)
- Bibi Seeto (daughter), born Bhadrapad, Sudi 9th, Samvat 1698 Bikrami (1641 AD)
Banjara Settlements in Delhi
The establishment of the Tanda by Bhai Lakhi Shah Banjara in Delhi at Raisina was a significant development, as it became the most prominent trade centre in suba Delhi. This particular Tanda quickly gained prominence and served as a central hub for the Banjara Sikhs. However, its importance was elevated even further when Shah Jahan, the Mughal emperor, decided to transfer his capital from Agra to Delhi during the mid-17th century. With this move, the city experienced a period of growth and increased importance. This power shift facilitated the rise of the Delhi Tanda as a significant epicentre, attracting traders, merchants and influential figures(The Sikh Review – Volume 34 – page 6).
The combined presence of the Banjaras and Sikhs in the Tanda brought forth a unique fusion of cultures, commerce and socio-political activities. The Delhi Tanda at Raisina became a bustling centre of trade, exchange of ideas, and cultural exchange. It served as a convergence point for the Banjaras and Sikhs, as well as other communities, contributing to the growth and development of the region.
According to folklore, Bhai Lakhi Shah Banjara established four majors Tandas, each comprising an astounding 50,000 bullock carts and a population of over two lakhs’ Banjaras. The vastness of Bhai Lakhi Shah’s Tanda is also mentioned in Naszir Akhbarbadi’s poem Banjaranama, attesting to its grandeur and scale.
Delhi’s enduring role as a prominent seat of power attracted many monarchs across different epochs, and the Banjara settlement there boasts a rich history. The Bhat Vahis, historical registers maintained by Bhats, are replete with incidents where the Banjaras wielded authority over various regions, including Delhi, within the Indian subcontinent. Notably, primary Persian sources, such as Ferista’s esteemed work, A History of the Rise and Progress of the Mahamadan Faith in the Country of Hind, bears witness to the existence and significance of the Banjaras.
In 1638 AD, emperor Shahjahan, while relocating the Mughal capital from Agra to Delhi, encountered several pre-existing forts, including Sher Shah Suri’s Salimgarh fort, established in 1546 AD. However, Shahjahan decided to establish a grand new settlement, which he named Shahjahanbad (now known as Old Delhi), where he resolved to construct an expansive and impressive fort. Ustad Ahmad Lahori created the architectural blueprint for the fort. An official decree was issued on May 12, 1639 AD, and the foundation stone was laid the following day. After nine years of construction, the fort was completed on April 6, 1648 AD, and named Qila Mubarak by Shahjahan. Due to its red stone construction, it soon became known as Lal Qila or Red fort.
Interestingly, the Agra fort, spanning over 94 acres, is also called the red fort due to its similar construction with red stone. Emperor Akbar had new walls erected outside the original walls of the Agra fort (previously known as Badalgarh), using stones sourced from Bharatpur, Rajasthan. Notably, the construction of the fort necessitated transporting material from distant locations, with the Banjaras and their Tandas being the primary mode of transportation. The Banjaras were responsible for procuring construction materials like lime, bricks, stones and more from far-flung areas, thus generating considerable revenue for their Tandas through payments from Mughal authorities. Additionally, owing to their expertise in the construction of forts, the Banjaras’ skills were often sought, especially by the Mughals.
The Red fort of Delhi spans an extensive area of 254.67 acres and is surrounded by a wall measuring 2.41 kilometres in length. The wall’s height varies between 18 and 33 metres, with increased elevation at the towers. The Lahori Gate in the southern section is the primary entrance, while the Dilli Gate is another major gateway. The gate facing the Yamuna River is known as the Pani ka Darwaza or water gate. Within the fort, a step-well predates its construction, implying Banjaras’ involvement. Evidence in vernacular records indicates that Bhai Lakhi Shah Banjara was the principal contractor for the red fort’s construction(Prof. Moti Raj Rathod, Gor Banjara Jan Jati ka Itihas, page 95). Considering the prominence of Bhai Lakhi Shah Banjara’s transport services, it is possible that the Mughals required extensive logistical support to construct such monumental forts. The baolis (step wells) pointed to the presence of Banjaras in Delhi(Delhi Heritage Top 10 Baolis by Vikramjit Singh Rooprai, page 27. Beneath the expansive floor of the historic Matiya Mahal Mosque is a concealed space where a small window on the floor, as well as another on the side wall, offer a glimpse of a well, known as the bola well. Interestingly, the water from this well is still being pumped out.).
Bhai Lakhi Shah Banjara privately owned the Malcha Mahal in Delhi and its surrounding territory. On the land that was once his property, various prominent locations, such as Dhaula Kuan, Barakhamba, 7 Pusa Hill, Connaught Place, Rashtrapati Bhawan, Raisina, Narela, and Gurudwara Rakab Ganj, have been developed.
Similarly, Bhai Lakhi Shah owned the large land comprising Dabur hills adjoining Sirmour State, where the Lohgarh Khalsa Rajdhani fort was constructed. Additionally, Bhai Lakhi Shah Banjara ordered the digging numerous wells in the Lohgarh zone. Near the Lohgarh fort is a village named Dhaula Kuan, situated on the Paonta road, which Bhai Lakhi Shah Banjara owned. These instances demonstrate the vastness and wealth of the Tanda of Bhai Lakhi Shah Banjara and his contribution to the establishment of Khalsa Raj.
Situated on the eastern side of the Yamuna River, between Tanda and Rampur, near Badh Kalan Behat, is another fort in the Shivalik hills that is attributed to Lakhi Shah Banjara in Sarkar Saharanpur. Its remnants exist even today; the walls were constructed using the same stone used for erecting the Lohgarh fort. The vicinity of this fort is dotted with wells owned by Lakhi Shah Banjara, distinguished by tablets bearing the engraved name of Bhai Lakhi Shah. This confirms Bhai Lakhi Shah Banjara’s land ownership spanned from Thaska (Raipur Rani) to Dehradun. The Sarai Banjara, a dedicated inn catering exclusively to the Banjaras, is situated near Rajpura, along the renowned Grand Trunk Road connecting Delhi and Lahore. This establishment, under the ownership of Bhai Lakhi Shah, provided a convenient resting spot for his Tanda. Notably, the Sarai complex includes a fort and a sprawling 10-acre pond. The retaining wall surrounding the pond remains remarkably intact and is constructed using Nanak Shahi bricks. Furthermore, the Sohna fort, adjacent to this fortress and descending towards Sohna city, preserves the legacy of Bhai Lakhi Shah Banjara. Notably, this area features hot water springs, and during the British era, an Arya Samaj Hindu temple was constructed upon it.
Bhai Lakhi Shah Banjara’s Connection with Sikh Guru Sahibans
Bhai Lakhi Shah Banjara’s esteemed status within Sikh history is rooted in his influential contributions. His family’s unwavering dedication to Sikh ideology forged a deep connection with the revered Guru sahibans. Bhai Purushottam Shah, the esteemed great-grandfather, was profoundly moved by Guru Nanak sahib’s philanthropic endeavours during their stay in Tanda. The profound impact of Guru Nanak sahib’s unwavering devotion to God and egalitarian treatment of all humankind resonated deeply within Bhai Purushottam Shah. This family also had close relations with Bhagat Kabir sahib and Bhagat Ravi Das sahib. Bhai Lakhi Shah Banjara’s father, Bhai Godhu Shah, dutifully served as a masand, propagating the teachings of the fifth Guru Arjan sahib. 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.
Bhai Lakhi Shah, a devoted follower of Guru Nanak sahib, witnessed the brutal martyrdom of Guru Arjan sahib, when the Mughals executed him following the Mongolian Yasa law(Guru Arjan And His Sukhmani, Madanjit Kaur, page 40). This traumatic event left a lasting impression on Bhai Lakhi Shah, shaping his unwavering faith in Sikhism. Another significant incident that Bhai Lakhi Shah experienced was the arrest of Guru Hargobind sahib, the sixth Guru, during his teenage years. Despite the danger and adversity, Guru sahib fearlessly fought for his religious beliefs. This display of courage inspired Bhai Lakhi Shah to dedicate himself and his entire family to Guru Nanak sahib’s righteous ideology. In 1619AD, Bhai Lakhi Shah and his fellow devotee, Bhai Hari Ram Banjara(As per Bhat Vahi, Hari das Banjara was kiladar of the jail at Gwalior fort and he was devotee of Guru Nanak patshah.), played pivotal roles in assisting Guru Hargobind sahib during his liberation efforts along with Sai Miyan Mir(According to Surjit Singh Gandhi’s History of Sikh Gurus Retold: 1606-1708 C.E, page 1126, Sai Miyan Mir is believed to be a descendant of Pir Dastgir from Baghdad. He had a close association with Guru Arjan patshah). Their selfless service and unwavering support were instrumental in the Guru‘s quest for freedom. During Guru sahib’s tour to Srinagar, Pilibhit and Nanak matta in 1633 AD, Bhai Lakhi Shah had an opportunity to interact with him in Srinagar. Alongside him was Smarath Ramdas, a respected mentor to Shivaji Maratha.
The meeting with Guru sahib profoundly impacted Samrath Ramdas, who learnt valuable lessons on humility and modesty from the spiritual leader(Mohinder Singh’s, History and Culture of Punjab, page 9). The Banjaras, particularly Lakha Banjara of the Rathod clan of the 16th century, were recognized as pioneers in the Maratha movement, according to the Mysore Gazetteer(SG DeoGaonkar and Shailaja S. DeoGaonkar’s, The Banjara, page 46). These show the connection between the Sikh and Maratha movements, both of which were assisted by the Banjaras.
The Lubana Banjara Sikhs played a pivotal role in facilitating the foreign trade of the Mughals by ensuring the supply of export articles that were shipped overseas from ports. Their continuous and reliable supply chain was instrumental in the flourishing of foreign trade. However, English factory correspondences often expressed frustration as they frequently encountered situations where they could not procure commodities for shipment due to delays caused by the Banjaras. Despite occasional setbacks, it is evident that the Banjaras had become a crucial cornerstone of India’s overseas trade(Syed Aslam Ali, op cit., pages 11-12. 39. Factories, 1624-9, page 235).
Furthermore, Bhai Mani Singh, who was married to Bhai Lakhi Shah’s daughter, demonstrated his unwavering loyalty by serving as one of the 2,200 cavalry soldiers under the command of Guru Har Rai sahib(Surjit Singh Gandhi, Sikhs in the Eighteenth Century Their Struggle for Survival, page 98). As stated earlier, on November 11, 1675 AD, Guru Tegh Bahadar patshah, the ninth Sikh Guru sahib, suffered martyrdom at Chandni Chowk, located opposite the red fort in Delhi, on the order of Aurangzeb. Prior to that, Bhai Dayala Das Banjara, Bhai Mati Das and Bhai Sati Das were also martyred. The martyrdom of Guru Tegh Bahadar patshah can be attributed to the intricate interplay of religious and political dynamics. From a spiritual standpoint, the orthodox Muslim Naqshbandi sect perceived the beliefs and teachings of Guru Tegh Bahadar patshah as a direct challenge to their established orthodoxy. The clash of ideologies contributed to the mounting tensions surrounding the Guru’s fate. On the political front, the Persian chronicle Patshah Burani sheds light on the formidable force at the disposal of Guru Tegh Bahadar patshah. With 30,000 well-armed soldiers, the Guru posed a substantial threat to the hegemony of the Mughals(Prof Surinder Singh Kholi, Guru Tegh Bahadar, page 62). These soldiers were mainly Banjara Sikhs.
Consequently, the Mughal rulers deemed it necessary to repeatedly apprehend and restrict the activities of Guru Tegh Bahadar patshah, a pattern that began as early as 1665 AD. Delving into historical context, the seat of Guru Nanak patshah had long been perceived by the Mughals as a persisting menace to their imperial authority, even tracing back to events involving the ancestors of Aurangzeb. The recognition of this threat further fuelled the hatred directed towards Guru Tegh Bahadar patshah. The convergence of Islamic religion and politics reached its tragic culmination in the martyrdom of Guru Tegh Bahadar patshah.
Notably, according to historical records, Guru Tegh Bahadar patshah was presented with an opportunity to save his life had he consented to the Mughal emperor’s demands(Syed Muhammad Latif, History of Panjab, 260). However, Guru sahib resolved to decline this proposition, recognizing that pursuing the Sikh principles and Halimi Raj mission held far greater significance than preserving his mortal existence. During the martyrdom of Christ, his 13 apostles scattered to protect themselves, while during the three campaigns of Guru Tegh Bahadar, many lives of his loyalists were lost before he attained martyrdom. The companions of Guru sahib demonstrated tremendous courage and embraced martyrdom willingly before his ultimate sacrifice. This courageous act is a powerful testament to the profound teachings of Guru Nanak patshah, which urge individuals to walk the path of truth fearlessly.
A day before the tragic event, the Mughal rulers spread the order in the city, drawing a large crowd the following morning. According to the prescribed protocol, the Qazi, or magistrate, pronounced the fatwa, delivering the punishment as dictated by the Mughal law. The Sikhs gathered at Diwali Gali, Delhi, under the leadership of Bhai Lakhi Shah Banjara, along with sons, Bhai Nanu Shah Banjara, Bhai Udhay Shah Banjara(Hari Ram Gupta’s, History of Sikhs Vol 1, page 216), Bhai Kushal Singh Dahiya(A memorial has been erected at Badh Khalsa, Sonepat, to commemorate the sacrifices of Bhai Kushal Singh Dahiya), a Jaat of Badh Khalsa Sonepat (he resembled Guru Tegh Bahadar sahib) and Bhai Jaita(Surjit Singh Gandhi’s, History of Sikh Gurus Retold: 1606-1708 C.E, page 1112 (2007 edition)).
As the executioner, Sayyid Jalal-ud-Din, from Samana, positioned himself behind Guru Tegh Bahadar sahib with his unsheathed sword, an eerie silence fell upon the gathered crowd(Hari Ram Gupta’s, History of the Sikhs Evolution of Sikh Confederacies, 1708-1769, page 9). With utmost precision, the executioner, following the Qazi’s instruction, swiftly severed the Guru sahib’s head from his body in a single stroke. At half-past-eleven, the onlookers were left in shock and despair. By this time, Sikhs were also ready to take the body away. Gradually, the crowd of people decreased, and a rigorous watch was kept to ensure nobody took away the beheaded body of Guru sahib for a decent cremation. The gruesome spectacle continued until the body was ultimately deposited at the kotwali in Chandni Chowk. Following Aurangzeb’s orders, portions of the Guru’s remains were subsequently impaled and hung throughout the city, as a warning to others who dared to challenge Mughal authority: “Wajudashrachandhissenamudahatraf-e-shaharawezand.”( Hari Ram Gupta’s, History of Sikhs Vol 1, page 216.)
Abdulla Khawaja, the kotwal of Chandi Chowk, Delhi, who was a Sikh follower of Guru Nanak patshah, played a significant role in replacing the body of Guru Tegh Bahadar patshah with the body(Sikh Encyclopaedia Vol 1, Editor in Chief, Harbans Singh, page 2, Vol 2, page 342) of Bhai Kushal Dahiya, who sacrificed his life for his Guru honourable cremation. However, Bhai Jaita and Bhai Uday were very anxious about taking charge of the head of Guru sahib. Bhai Lakhi Shah and his Tanda (caravan) marched from the castle towards the prison with his bullock carts. These were filled with raw cotton. The movement of so many carts generated dust, which impeded clear vision. Bhai Nanu Shah Banjara and Bhai Uday Banjara, both residents of Ladwa (Kurukshetra), and Bhai Jaita and Bhai Agya Ram reached there in the meantime. Nobody noticed when Bhai Jaita picked up the head of Guru sahib, while Bhai Lakhi Shah, with the help of his sons, Nagahia, Hardi, Hema, and Naik Dhuma Bijlot, as well as other Sikhs, hauled the body of Guru sahib on to a bullock cart and took it to his village – Raisina, Delhi. While the Sikhs retrieved the body of Guru sahib, desecration of the body of Bhai Kushal Dahiya of Badh Khalsa was perpetrated. This all was done with the assistance of Abdulla Khawaja, the Kotwal of Chandi Chowk. The Mughal authorities, however, never learnt that the body of Guru sahib had been replaced.
The bold and daring actions of Bhai Lakhi Shah Banjara in the face of the world’s most potent emperor of that time have left historians in awe, who wonder how such a risky endeavour could have been successfully executed without getting noticed by the intelligence agencies of Aurangzeb. Remarkably, Bhai Lakhi Shah, could devise and execute a plan with incredible efficiency despite his advanced age 95. Notably, he received support from several Sikhs, including Abdulla’s Khwaja, Kotwal, Chandni Chowk, Bhai Uday Singh (Ladwa), Bhai Nanu (Delhi), Bhai Jaita and Bhai Kushal Dahiya. The daring act of Bhai Lakhi Shah Banjara is unparalleled in the annals of world history.
The Bhat Vahi Jadavansian narrated this incident: ‘Lakhia beta Godhu ka, Nagahia, Hema, Hari bete Lakhi ke, Naik Dhuma beta Kahne ka,TumarBijlaut Guru Tegh Bahadar ji Mahal nauwan — ki lash uthdelae — dagdiaRaesinagim men Adhi ghari rain rahe. (Lakhi, son of Godhu, Nagahia, Hema and Hari, sons of Lakhi, Naik Dhuma, son of Kahna, Tumar Bijlaut picked up the body of Guru Tegh Bahadar, the ninth Guru and cremated it in Raisina village 12 minutes before dawn).’
The clandestine act of Bhai Lakhi Shah Banjara’s exploits is a testament to the delicate balance between risk and punishment. Had the Mughals gained the slightest inkling of his actions, they would have undoubtedly executed Bhai Lakhi Shah Banjara for his insubordination.
Bhai Jaita carried the head, and Bhai Nanu and Bhai Uday served as his escorts. One walked ahead and the other behind, within sight of Bhai Jaita. Traversing the pathway from Taraori Karnal to Pehowa, Ismailabad, Ambala, and Zikarpur, the travellers finally arrived at Kiratpur on the afternoon of Tuesday, November 16, 1675 AD, having completed an arduous journey spanning 400 kilometres over five consecutive days. Guru Gobind Rai was promptly notified of their arrival at Anandpur, separated from Kiratpur by a mere eight kilometres.
The Bhat Vahi says: ‘Jaita beta Agya Ram ka, Nanu beta Bighe ka, Uda beta Kheme ka potaParme ka Guru ka sis pae Kiratpur ParganahKahlu, satraisaibattisMangsarshudi Dasmi ke din, gyara ko dégdiyaMakhowal men. (Jaita,(son of Agya Ram}, Nanu, (son of Bagha), Udai, (son of Khema, grandson of Parma), brought Guru’s head to Kiratpur in pargana Kahlur on the tenth moonlit day on Mangsar, 1732. It was cremated at Makhowal on the eleventh).
Despite this looming threat, he remained steadfast in his mission, enduring for another five years before succumbing to a natural death in 1680 AD. Before his death, Bhai Lakhi Shah Banjara visited Anandpur to meet Guru Gobind Singh.
Subsequently, the valiant Sardar Baghal Singh of Karoria Misl succeeded in seizing Delhi in January of 1783 AD. He proceeded to designate locations of significant historical significance for the construction of revered Gurdwaras. He went on to oversee their establishment on those revered sites. On January 15, 1783 AD, during the preparation of the foundation for a wall dedicated to Bhai Lakhi Shah Banjara, the pot containing the ashes of Guru Tegh Bahadar sahib’s body was unearthed. Given this momentous discovery, Gurudwara Rakab Ganj was subsequently built at the exact location, directly opposite Parliament House(Jaspreet Kaur Sandhu’s, Sikh Ethos: Eighteenth Century Perspective, page 217). Today, Bhai Lakhi Shah Banjara receives due recognition and reverence for his courageous actions, which have withstood the test of time.
Contributions of Bhai Lakhi Shah Banjara in Halimi Raj
According to a recent survey by Lohgarh Khalsa Rajdhani, a significant number of wells were dug by Bhai Lakhi Shah in the Lohgarh area(Epigraphy on the stone plates of the wells gives details of the period of construction, The name of Bhai Lakhi Shah Banjara is clearly written in Persian. ). Revenue records and folklore of various villages in the Lohgarh zone support this claim. Initially, the land in this region was hilly, with sparse forest cover and a low population during the time of Guru Nanak patshah.
Bhai Lakhi Shah Banjara possessed a significant portion of land in the Lohgarh region, encompassing 80 villages. The construction of step-wells and wells throughout this area shows his ownership. Recent research has identified 55 wells, while the exact number of others remains uncertain due to many being filled or covered, posing challenges in estimation. However, remnants of these wells can still be observed at various locations, including Thaska (near Sudha Pir), Mirjapur, Todarpur (in Sadhaura sub-tehsil), Bhuri, Bhatuwala, Sunderpur, Ghatiwali, Bahadarpur, Lohgarh, Alisherpurmajra (tehsil Bilaspur), Taharpur, Van Santour, and Darpur (Tehsil Chhchhrauli). Pictures of these wells are given on the Epilogue page …. Within certain wells, stone inscriptions composed in Persian have been discovered. Some of these refer to Bhai Lakhi Shah Banjara as the builder. In contrast, others mention Guru Tegh Bahadar’s patshah, dating back to 1652 AD, during which Guru Tegh Bahadar was not the Guru, signifying that he was secretly working on the mission of Halimi Raj. This finding contradicts historical records, indicating that Guru Tegh Bahadar remained in Bhora, an underground hermitage, for 26 years, nine months and 13 days.
Each of these wells descended to a depth of approximately 150 feet and was meticulously constructed using stone, lime and Nanakshahi bricks. Considering the absence of modern drilling machines during that time, the remarkable feat of digging and constructing these wells in hilly and rocky terrain continues to astound even the scientific community.
Starting from the early 17th century, Bhai Lakhi Shah Banjara played a crucial role in contributing to Lohgarh Khalsa Rajdhani. He excavated wells and provided necessary supplies to the Lohgarh zone. Along with this, the Banjaras established trade and manufacturing units. In exchange for storing goods, they constructed forts in the Lohgarh zone. The Banjaras held the authority to build small forts, specifically designed for the secure storage of goods. Leveraging this privilege, they embarked on a covert mission to establish a network of fortified structures in the Lohgarh zone. Remarkably, these advanced forts were not detected by the Mughal intelligence agencies, who failed to perceive them as a potential threat. The Banjaras’ strategic mastery in building and concealing these forts allowed them to safeguard their valuable merchandise as well as maintain their operations covertly. Furthermore, it is noteworthy that Lohgarh was in the territory of Sirmour, which lay beyond the boundaries of the Mughal empire(Irfan Habib, Atlas of Mughal Empire, Sheet 4 A and 4 B.).
Notably, the construction of wells was quite expensive during those days. According to the gazetteer, the cost of building a well was almost 500 rupees, and the cost of one acre of land in this region was one rupee. This reveals the significant financial investment involved in the process. Bhai Lakhi Shah Banjara constructed many forts in the Lohgarh zone, including Village Garhi Banjara and Garhi Viran.
Unfortunately, most of the Bhai Lakhi Shah Banjara’s structures were demolished later. However, the wells remained necessary for the fresh habitation of the population loyal to the Mughals and British.
Martyrs In the Family of Bhai Lakhi Shah Banjara
The Banjara family, led by Bhai Lakhi Shah, played a vital role in providing substantial financial resources for the establishment of Khalsa Raj Lohgarh. Moreover, they demonstrated unwavering commitment by sacrificing their lives if the situation demanded, showing no inclination towards compromising with Mughal authorities. An effort has been made to document the history of the martyrdom of Bhai Lakhi Shah Banjara chronologically. However, it may be noted that the available data is incomplete, as there were numerous other martyrs in this family. Thus, the following narration represents the accumulated information gathered so far.
Bhai Jawahar Singh
Bhai Jawahar Singh, the benjamin of the offspring of Bhai Lakhi Shah Banjara, was born in Malcha, a village near Delhi, in 1637 AD. Initially known as Jawahar, he underwent the rites of initiation and was subsequently bestowed with the title of Jawahar Singh, after 1699 AD, amidst the transformative era of the Khalsa Panth at Anandpur. Bhai Jawahar Singh joyfully embraced martyrdom in the ferocious and fiercely contested Battle of Anandpur on August 30, 1700 AD (Harjinder Singh Dilgeer’s, Guru De Sher, page 343). He fearlessly stood beside Guru Gobind Singh, feeling immense happiness as they confronted the formidable Mughal forces together.
Due to Bhai Jawahar Singh’s family’s unwavering dedication to the Sikh faith, he studied the profound Sikh philosophy and wholeheartedly incorporated its principles into his life. His close association with Guru Har Rai sahib and Guru Har Kishan sahib further enriched his spiritual journey. Guided by his father, Bhai Lakhi Shah Banjara, he played a pivotal role in the funeral rites of Guru Tegh Bahadar patshah.
Benefitting from his father’s ownership of numerous trade Tandas, Bhai Jawahar Singh actively contributed to managing their business affairs. Operating discreetly, Bhai Lakhi Shah Banjara’s family secured the patronage for constructing the illustrious Lohgarh fort and adeptly provided necessary supplies without arousing suspicion among Mughal ranks. Bhai Jawahar Singh’s Tanda consistently furnished the material required to construct the forts. Following his father’s footsteps, he became well-versed in trade and facilitated transactions beyond the Indian subcontinent. Assuming the role of logistics management and commercial trade in the bustling Lohgarh region, Bhai Jawahar Singh’s expertise proved invaluable. The Lohgarh region was known for its well-established centres focused on extracting saltpetre, a crucial component in producing gunpowder. Alongside, substantial metal industries were developed to extract iron from ore and further process it into alloys, which were then used for manufacturing weapons and other armaments. This highlights the region’s significant role in the production and development of military resources during that time. The gains generated by his Tanda played a pivotal role in bolstering infrastructure development within the Lohgarh zone.
Additionally, Bhai Jawahar Singh exhibited much familiarity with the dynamic sub-continent of India, navigating its diverse tribes and dynasties with ease. Leveraging this extensive knowledge, he actively assisted the Sikhs in establishing settlements in remote corners of the Halimi Raj. Under the orders of emperor Aurangzeb, his appointed governors in both Delhi and Lahore were instructed to suppress the power of Guru Gobind Singh and his forces. While Banjara Sikh forces were stationed with Guru Gobind Singh for the defence.
According to Macauliffe’s records, the subedar of Delhi dispatched a formidable force of 10,000 men led by two capable generals, Paindah Khan and Din Beg. Additionally, local hill chiefs supported the Mughal troops upon their arrival at Ropar. Faced with such a situation, the Guru confronted the enemy near the town of Anandpur. In a fierce battle, the Khalsa forces killed Paindah Khan, while Din Beg and the hill Chiefs retreated from the scene. Despite pursuing the fleeing forces for some distance, the Khalsa emerged victorious, capturing a significant weaponry, horses, and other valuable goods(The Sikh Religion, V, pages 124-26).
After fighting bravely in several battles, Bhai Jawahar Singh attained martyrdom on August 30, 1700 AD, in the battle of Anandpur at the age of 63. However, this victory came at a price, with Bhai Jawahar Singh, Bhai Bhagwan Singh (son of Bhai Mani Singh), and Bhai Neta Singh (Banjara Sikh bhai from the family of Bhai Dariya) all-embracing martyrdom(Harjinder Singh Dilgeer’s, Guru-de-Sher, page 14). This hard-fought battle persisted for multiple days, causing numerous casualties among the Khalsa ranks.
Bhai Hema Singh
Bhai Hema Singh, the progeny of Bhai Lakhi Shah Banjara, similarly dedicated his life to the esteemed Sikh ideology, ultimately sacrificing his life for its propagation. This esteemed warrior was born in 1614AD and fostered close ties with Guru Har Gobind sahib, Guru Har Rai sahib, Guru Har Kishan sahib, Guru Tegh Bahadar sahib, and Guru Gobind Singh sahib throughout his lifetime. As per the details mentioned earlier in the Bhat Vahi, Bhai Hema Singh, along with his father and siblings, played a vital role in retrieving the body of Guru Tegh Bahadar after his martyrdom at Chandi Chowk. Additionally, he demonstrated unwavering resolve in the establishment of the Lohgarh fort, further bolstering Khalsa defences. Assuming the prestigious role of Chief Commander of Guru Gobind Singh’s formidable army, Bhai Hema Singh’s courageous spirit led him to the Battle of Anandpur on January 16, 1704 AD. (Harjinder Singh Dilgeer’s, Guru De Sher, page 343.) Profoundly, he embraced martyrdom while selflessly fighting in opposition to the mighty Mughals. He was 90 years old when he attained martyrdom on the battlefield. There is no such example in the history of mankind where such an elderly person took to the battlefield.
On January 16, 1704 AD, Bhim Chand proceeded to prepare for another attempt, this time successfully gaining the support of neighbouring chiefs such as raja Bhup Chand, raja Wazir Singh and raja Dev Saran. They assembled a formidable army and made their way towards the town of Anandpur. The Khalsa warriors, anticipating their arrival, met them outside the city. A fierce battle ensued, resulting in the hill rajas’ retreat and subsequent dispersal(Ibid. pages 154-56).
Once again, Bhim Chand sought assistance from the Mughal subedar of Delhi. In due course, a formidable Mughal force was dispatched to Thanesar. Upon learning about the impending invasion, Guru Gobind Singh sprang into action, organizing his defences and gathered any available troops. Sayyid Beg, a Muslim noble, remained steadfast and supported the Guru sahib . Another Muslim noble, Maiman Khan, also joined the Guru, further bolstering their forces. The combined troops of the Mughals and hill Chiefs laid siege to Anandpur. One hill chief and Sayyid Beg fell in the heat of the battle(Macauliffe V, pages 156, 162-64). During this intense battle, numerous Sikh warriors attained martyrdom, including the esteemed Bhai Hema Singh and Bhai Karan Singh (Rathod Banjara)( Harjinder Singh Dilgeer’s ,Guru-de Sher, page 15).
Bhai Nagaiha Singh
Bhai Nagahia Singh was the elder son of Bhai Lakhi Shah Banjara. Bhai Nagahia Singh, born in 1611 AD, achieved martyrdom in April 1709 AD during the battle against the Mughals in Amritsar, making him the eldest individual to attain martyrdom in combat at the remarkable age of 98(Harjinder Singh Dilgeer’s, Guru De Sher, page 343). Upon the inception of the Khalsa Panth in 1699 AD, the individual, formerly known as Nagahia, transformed and assumed the appellation of Nagahia Singh, as a mark of reverence and devotion to Guru Gobind Singh patshah, who bestowed this suffix upon Sikhs. According to Bhat Vahi Sources, Nagahia Singh, the eldest of Bhai Lakhi Shah Banjara’s eight sons and the grandson of Godhu Varhatia Kanavat from the Jadov clan (Jadav), demonstrated his loyalty to Sikhism in November 1675 AD by aiding his father in discreetly recovering the headless body of Guru Tegh Bahadar.
Bhai Nagahia Singh, in addition to his contributions as a warrior, also wielded influence in the domain of commerce and trade throughout the Indian subcontinent. Operating with his father, Bhai Lakhi Shah Banjara, he skilfully organized the activities of hundreds of thousands of Banjaras, who were closely aligned with Sikhism. As the eldest son, Bhai Nagahia Singh played a pivotal role in mobilizing the Sikhs to uphold the teachings of Guru Nanak patshah. Remarkably, he joined forces with his father to actively participate in constructing the formidable Lohgarh fort. In this endeavour, Bhai Nagahia Singh supervised the manufacturing and trade operations of the Banjara Sikhs, Sikhlighars, Bhils, Bhomia and Sufi saints residing in the Lohgarh zone.
In September 1708 AD, the esteemed Banda Singh Bahadar, embarked on a meaningful journey from Nander to Punjab, driven by the aim of avenging abominations forged by the Mughal empire. This arduous endeavour spanned nearly a year, a testament to the extensive geographical distance traversed, amounting to a formidable 1,500 kilometres. The duration served a dual purpose: procuring essential resources and amassing a formidable Sikh Army. The news of General Banda Singh Bahadar’s imminent arrival reverberated throughout the Sikhs of Punjab, as word was disseminated among the Sikh populace. Consequently, in 1709 AD, under the leadership of Bhai Mani Singh, the Sikhs commenced their congregation in Amritsar, manifesting a momentous assembly unparalleled since the martyrdom of the revered 10th Guru Gobind Singh in 1708 AD. Anticipating the arrival of Banda Singh Bahadar, Bhai Mani Singh opted to remain stationed in Amritsar, overseeing the strategic coordination between the Sikh forces and the availability of resources in the Doaba as well as Majha regions.
During the early 18th century, the revenue state of Amritsar, rightfully belonging to the Sikhs, fell victim to the treachery of Chuhara Mal, a traitor who occupied Darbar sahib. In a grievous breach, Chuhara Mal informed the Mughals about the sizable Sikh soldiers in Amritsar. The Governor of Lahore, due to this alarming revelation, and responding to this defiance, in April 1709 AD, Aslam Khan, the subedar of Lahore, dispatched a contingent of the Mughal Army, led by Har Sahai, to suppress the Sikh movement(Baghat, Darsha (1709) Var Amritsar Ki, Mohibbul Hasan (1968). Historians Of Medieval India, pages 213–214.).
Historically, such threats to Sikh sovereignty were encountered by the Guru Arjan sahib when Birbal, acting on the orders of emperor Akbar, arrived in Amritsar demanding taxes and financial resources to support the Mughal expedition against Afghans. However, Guru sahib sternly refused to comply with these unjust impositions. Consequently, a clash between the Sikhs ensued in 1605 AD. Upon the death of Akbar, emperor Jahangir ascended the throne in 1606 AD. He ordered the execution of Guru Arjan sahib, employing the brutal Changezi-Sajah punishment reserved for those posing a severe threat to Mughal sovereignty. Guru Har Gobind endured 12 years of imprisonment under Jahangir but later accepted his friendship. After Jahangir’s death, Shahjahan waged war against the Sikhs, leading to four battles. In 1621, Bhai Nanu Shah Banjara became the first Sikh General martyred. The Battle of Amritsar in 1634 saw many Banjara Sikhs, including Bhai Ballu Binjravat and Bhai Sukhiya Banjara, attain martyrdom.
On April 6, 1709 AD, a significant event unfolded as the Mughal chief of Patti launched an aggressive attack to seize control of Amritsar. In response, the Sikhs, skilfully led by Bhai Mani Singh, Bhai Tara Singh Balwa and Bhai Nagahia Singh, swiftly rebuffed this assault with ferocity. Displaying remarkable courage, Bhai Nagahia Singh confronted and beheaded the Mughal noble Har Sahai amidst the chaos of battle. On April 12, the Sikhs defeated this army, and Mughal zamindar Chaudary Deva Ram fled the war(Surjit Singh Gandhi (1999), Sikhs In The Eighteenth Century, Singh Bros, page 87).
The decimation of their leadership left the Mughal Army disoriented and compelled them to flee the battlefield. Tragically, Bhai Nagahia Singh, while tending to the wounds sustained in the conflict, valiantly embraced martyrdom at the age of 98 years, upholding the true essence and teachings of his revered Guru Nanak. On April 6, 1709 AD, amidst the sacred surroundings of Guru-da-Chak (Amritsar), that Bhai Nagahia Singh gallantly sacrificed his life, engaging in combat against the Mughals, all in a concerted effort to safeguard the sanctity of Darbar sahib, the spiritual nucleus of Sikhism(Encyclopedia of Sikhism, edited by Harbans Singh, Punjabi University, Patiala, Vol II, pages 16-6, 557, Vol-IV, page 332). The brave sacrifice of Bhai Nagahia Singh was not without companions in that decisive battle. Several other Sikh warriors bravely laid down their lives alongside him. Bhai Manohar Singh, Bhai Shabeel Singh, Bhai Gurmukh Singh and Bhai Jeet Singh were among those who met martyrdom on the battlefield. These accounts of heroism and sacrifice in the battle of Amritsar are meticulously chronicled in Amritsar-Di-Var, composed by Kavi Darshan Singh, and the Bansavli Nama, penned by Kesar Singh Chhibber.
Bibi Basant Kaur -Aka- Bibi Seeto
Bibi Basant Kaur, daughter of Bhai Lakhi Shah Banjara, is a formidable figure in Sikh history. She was the sister of four martyred brothers, wife of a martyred husband, and mother of eight martyred sons. Born in 1641 AD, she was trained in equestrian, weaponry, and Sikhism before marrying the esteemed Sikh Bhai Mani Singh. Renamed Bibi Basant Kaur in 1699 AD, she actively trained women in martial arts and witnessed many family members’ martyrdoms. Despite severe hardships and witnessing the brutal execution of her family by Mughal authorities, her unwavering faith and courage inspired many. She was martyred at 91 in 1734 AD.
Bhai Mani Singh Martyred
Bhai Mani Singh, a devoted Sikh, descended from a notable lineage tracing back to Raja Bhoj Pawar, a ruler and scholar who governed much of India from 1018 to 1060 AD. The Bhoj dynasty’s legacy persisted despite the advent of Muslim rulers in 1193 AD. Bhai Mani Singh’s family, including his father Bhai Mai Das and grandfather Bhai Ballu, hailed from the area between Nahan and Kalka. Guru Har Rai sahib, who led the Sikhs for 17 years, spent 13 years in Thapal village, the ancestral home of Bhai Mani Singh, who commanded Guru Har Rai’s 2200-strong cavalry.
Bhai Mani Singh devotedly served Guru Har Kishan sahib and accompanied him to Aurangzeb’s court. After Guru Tegh Bahadar’s martyrdom, Bhai Mani Singh stayed with Guru Gobind Singh and led Sikh cavalry units in various forts. He fought under Guru Gobind Singh, notably defeating the Mughals in the Battle of Bhangani. In 1689 AD, following the Mughal killing of Bhai Ram Rai, Bhai Mani Singh led a cavalry unit to conduct funeral rites and rescued Bibi Raj Kaur, providing her asylum at Mani Majra fort.
After Guru Gobind Singh’s martyrdom, Banda Singh Bahadar led the Khalsa army in 1708 AD, with Bhai Mani Singh supporting him. In 1709 AD, while Banda advanced to Punjab, Bhai Mani Singh and Bhai Nagaiha Singh killed Chaudhary Har Sahai. Bhai Mani Singh’s grandsons and nephews, along with sixteen members of Bhai Lakhi Shah Banjara’s family, were martyred after Banda’s execution in 1716 AD. Bhai Mani Singh then led the Sikh forces against severe Mughal persecution, particularly from Zakaria Khan. Refusing to convert, Bhai Mani Singh was martyred by dismemberment. Bhai Mani Singh refused to convert and remained steadfast even as his body was dismembered joint by joint in 1734 AD, at Makkhas Chowk, Masti Darwaza, Lahore(Shaheed Bilaas, Bhai Mani Singh, a book edited and published by Giani Garja Singh in 1961. Gaini Garaja Singh’s Ithasi Khoj, edited by Gurmukh Singh, pages 272-275.).