Tanda Heritage: Economy and Legacy
In the Guru Granth Sahib, the holy scripture of the Sikhs, there are multiple references to Tanda and Banjara(Guru Granth sahib Ang 345). These references highlight the close relationship between the Banjara Sikhs and their Tanda system and the Sikh Guru sahibans. In medieval times, Tanda(Tapan Raychaudhuri and Irfan Habib, The Cambridge Economic History of India c. 1200-1750, vol.1, Orient Black Swan in association with Cambridge University Press, Delhi (reprint 2010), page 331.), referred to as the trading and transportation caravan of Lubana Banjara Sikhs, encompassed both the caravan and the locations where it settled and established markets. Tanda cities and villages, originating from the Indian subcontinent, are scattered worldwide, numbering over 7000 by the end of their existence(Census of India, 1991: Hoshiarpur, Census of India, 1991: District census handbook. A & B. Village & town directory: Village & town wise primary census abstract: Amritsar, District Census Handbook. Series 21: Uttar Pradesh: Faizabad, Census of India, 1901 – Volume 1, Census of India, 1901: Rajputana, census Maharashtra and Telangana and Karnataka etc). The presence of towns and villages named “Tanda” across the globe indeed reflects the historical migration patterns and trade dominance of various communities, including the Lubana Banjara Sikhs. Banjara Sikhs had a rich history of trade and commerce, which has left its mark on many regions where they settled. The Lubana Banjara Sikhs have a long history of involvement in trade and transportation in India and worldwide. They were known for their expertise in handling goods, transporting and trading them over long distances. As a result, they established settlements and trading posts along significant trade routes, contributing to the prosperity of these areas. The presence of “Tanda” towns and villages worldwide may indicate the historical reach of Sikh traders and their influence on local economies. These settlements during medieval times served as hubs for trade and commerce, fostering cultural exchange and economic growth.
Positioned mostly along trade routes, known as Lubans Margs (Shyam Singh Shashi ,The World of Nomads – page 143), these locations were identified by Banjaras using their indigenous techniques or innovative demarcation methods taught within the Tanda. These traditions have been passed down through generations, with younger members learning techniques for rapid travel, efficient delivery, and identifying forest routes. The Banjara Sikhs played an essential role in medieval Indian society and state affairs, with the flow of trade- and transport heavily reliant on their presence. For example, examining the Census Report from the Government of India reveals the distribution of Tandas across various regions: 94 in Aurangabad (Maharashtra), 11 around Rampur, nine near Faizabad, eight around Kangra (Himachal Pradesh), Tanda Urmar (Punjab), Tanda Heri (Haryana) and 27 in the vicinity of Faizabad (Uttar Pradesh). Notably, these medieval cities are strategically positioned along trade routes, serving as vital trade centres(Census book of India.).
Tanda, the Globe Hub
In Serbia, Tanda is a village in the Bor region, while in Russia, it is a rural locality in the Sakha Republic. Tanda in Cario, Egypt(All about Postal Matters in Egypt: (the Post of Egypt) – Society for the Education of Every Egyptian Youth, Daniel Willard Fiske, page 36, 1898.), Pakistan, and Ivory Coast, Tanda signifies a town. Lastly, in Niger, Tanda is a rural commune. This indicates that the usage of the term “Tanda” extends beyond the boundaries of medieval India. However, numerous Tandas worldwide highlight the contribution of migrating and settling Sikh populations during medieval times, which have disseminated the term “Tanda” globally, consistently conveying the same meaning in every location. In Mexico, Tanda refers to a Rotating Credit Association.
Along with Guru Nanak sahib, Lubana Sikh traders visited Egypt, Greece, Lebanon, Syria, Turkey, Kenya, Istanbul, Uganda and Mecca(Surinder Singh Kohli, Travels of Guru Nanak, pages 15-115.). A large population of Lubanas still exists in Egypt, Lebanon, and Syria. Bhai Dasa Lubana became the masand of Africa and engaged in trade across Africa and Europe(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. There is a significant Lubana population, originally Sikh, in Egypt and Lebanon and Syria, who have since converted to Islam.
“Darb al Lubana” indeed likely refers to a historical trade route associated with the transportation of gunpowder. “Darb”, meaning “path” or “way” in Arabic, and “Lubana”, signifying gunpowder trader, suggests that this route was utilized by traders involved in the gunpowder trade in the Middle East and Egypt. The route described, from the Indian coast to the Red Sea, then to Egypt, and through a land route to the Mediterranean Sea and onward to Europe, aligns with historical trade patterns. During medieval times, saltpetre was a highly sought-after commodity used for military purposes and various industries. The Lubana Banjara Sikhs likely played a crucial role in transporting gunpowder along this route, leveraging their expertise in trade and transportation.
In Spain, “Tanda” reveals itself in multiple forms. In Asturias, nestled amidst breathtaking landscapes, it evokes images of tranquil villages steeped in tradition. Meanwhile, in Valencia, “La Tanda” whispers of hidden treasures waiting to be discovered, adding intrigue to its allure. Furthermore, within the picturesque Parque Nacional de Ponga in Abiegos, the enigmatic “Tanda S/N” beckons adventurers to explore its untamed beauty, promising a journey into the heart of nature. Beyond borders, the surname “Tanda” resonates in Italy, a testament to the enduring ties that bind diverse cultures. Those who bear this surname carry with them a rich tapestry of heritage and lineage, tracing their ancestry through the annals of time. Finally, in Côte d’Ivoire, “Tanda” stands as a testament to the nation’s vibrancy, embodying the spirit of resilience and unity amidst diversity. Here, the name echoes through bustling streets, weaving stories of triumph and perseverance. Across continents and cultures, whether as a place of residence or a surname, “Tanda” embodies the essence of connection—linking individuals, communities, and nations in a tapestry of shared experiences and shared humanity. The name “Tanda” is recognized globally in various contexts. Although its meaning has evolved with changes in political systems and other factors, the word “Tanda” continues to resonate within cultural traditions globally.
Maritime trade
The Lubana Banjara Sikhs played a significant role in facilitating Mughal India’s foreign trade by supplying export goods to the seaports for overseas shipment. Their uninterrupted supply chain contributed to the flourishing of foreign trade. English factory correspondences often lamented the inability to purchase commodities for shipment, as the Banjara Sikhs occasionally failed to deliver the goods on time for various reasons. This highlights the crucial role that the Banjaras had come to play in India’s maritime trade(Ashin Das Gupta, The World of the Indian Ocean Merchant c. 1500-1800: Collected Essays of Ashin Das Gupta; compiled by Uma Das Gupta, with an introduction by Sanjay Subrahmanyam, Oxford University Press, Delhi, 2004).
Key trading ports under the Mughal empire included Surat, Cambay, and Hugli on the Indian mainland, serving as bustling centres for shipping and trade. Ships arrived from Europe, Southeast Asia, and the Middle East, bringing various goods and departing with Indian exports such as saltpetre, arms, spices, textiles, and gems.
Lubana Sikh’s involvement facilitated the movement of gunpowder from its production centres in India to markets in Europe, Africa and the Middle East, contributing to the spread of this valuable commodity and influencing military strategies and technological advancements along the way. The trade routes were essential for connecting distant regions and fostering economic exchange and cultural interactions across continents during medieval times. During medieval times, the trade routes from Surat and Dwarka (India) to Egypt significantly facilitated maritime trade between the Middle East and the Indian subcontinent. These routes connected the port cities of Alexandria in Egypt and Surat, Goa, etc, in India, allowing for the exchange of goods, ideas, and cultures between these regions.
Banjara Sikhs were renowned for their expertise in transporting goods over long distances, using caravans of bullocks to move commodities overland and link inland trade routes to maritime ports. Regarding the Egypt to Surat trade route, Lubana Sikhs played a crucial role in transporting goods from inland regions to Egyptian ports, where they were loaded onto ships bound for Surat. Similarly, they were responsible for moving goods arriving in Surat from Egypt to inland markets, further connecting to Europe through the Mediterranean Sea.
The Lubanas’ knowledge of trade routes, their ability to navigate diverse landscapes, and their reputation for reliability made them indispensable intermediaries in the maritime trade worldwide. Their involvement contributed to the efficiency and success of trade along this route, fostering economic exchange and cultural interactions between the Middle East and the Indian subcontinent during medieval times.
Banjara Sikhs were engaged in maritime trade from India to various parts of the world. Evidence of their trading presence is seen in the Tanda on New Guinea Island. In addition to a significant amount of internal trade and some external trade by land, the medieval Indian economy was characterized by large-scale coastal and high-seas trade along its extensive coastline. On the eve of the arrival of Europeans in the Asian Seas at the beginning of the sixteenth century, maritime trade from the Banjaras was a vital part of the Indian Ocean trade, also known as Asian trade. This extensive trade network included the Persian Gulf and the Red Sea in the northwest and Japan in the northeast, divided naturally into the Arabian Sea, the Bay of Bengal, and the South China Sea.
The Arabian Sea zone featured ports in the Persian Gulf, the Red Sea, the East African coast, and the west coast of India. The Bay of Bengal network included ports in Sri Lanka, the Coromandel coast, Bengal, Burma, Thailand, Malaya, and Acheh in Sumatra. Ports like Canton and Zaiton in the South China Sea had extensive connections with Indonesian ports and those in the straits of Malacca.
Banjara Sikhs played a central role in this structure of Asian trade, partly due to their strategic location between West Asia and Southeast and East Asia. More importantly, Banjaras offered a wide range of tradable goods at highly competitive prices, including agricultural products like saltpetre, rice, sugar, and oil and raw materials such as cotton and indigo. While much of this trade was coastal, high-seas trade was also significant. India’s real strength lies in providing large quantities of manufactured goods, especially textiles. High-value varieties like Dhaka muslins and Gujarat silk embroideries were in demand. Still, the coarse cotton varieties from the Coromandel coast and Gujarat were the most significant for the Asian market. These textiles were in great demand in markets across Indonesia, Malaya, Thailand, Burma, the Red Sea, the Persian Gulf, and East Africa.
The Banjara Sikhs’ ability to manufacture these textiles in large quantities and offer them at competitive prices made them the ‘industrial’ hub of the region. This economic strength also influenced India’s demand for imports from the rest of Asia, consisting mainly of consumption goods not produced domestically due to soil or climatic reasons, as well as minerals and metals whose domestic supply was insufficient. Key imports included fine spices like cloves, nutmeg, and mace from Indonesia, horses and rosewater from West Asia, rubies and other precious stones from Burma, and tin from Malaya. Precious metals, especially silver, were predominantly imported from West Asia, making the port of Mocha known as the ‘treasure chest’ of the Mughal empire.
Banjara Sikhs’ advanced manufacturing capabilities in Punjab and capacity to provide large quantities of essential manufactured goods like inexpensive cotton textiles at competitive prices significantly enhanced the basis of trade in the Asian continent(India, Punjab (1862 AD). Report on the Trade and Resources of the Countries of the Northwestern Boundary of India. Original from the University of Minnesota: Government Press. page CCVII.). India not only supplied textiles and, to a lesser extent, food grains and provisions in high demand in neighbouring societies but also provided an essential outlet for their specialized agricultural, mineral, and other products. This trade structure satisfied different consumption needs for India and its numerous trading partners in the Indian Ocean region, providing a strong foundation for a significant and growing level of trade. This highlights India’s critically important role in the structure of early modern Asian trade.
Tanda and Transport system
The Lubana Banjara Sikhs emerged as prominent transporters during the medieval era, coinciding with the expansion of empires and the growth of both military and civil services at central and provincial levels(Tuzuk-i-Jahangiri, op. cit., pages 233-4.). The state’s increased military expenditure led to higher fiscal demands on peasants, who often could not pay in money, resulting in grain being collected as tax. This revenue collection required extensive grain movement from rural areas to urban centres. The Banjara Sikhs, known for their reliability and efficiency, were enlisted by the Mughals as purchasers and transporters for this task, and they paid the Mughals in exchange for the grain they purchased. Banjara Sikh’s involvement, characterized by large caravans transporting grains over long distances, played a crucial role in revitalizing the demand and supply of grains in medieval India. The significance of Banjaras as suppliers of official grain and suppliers to the army elevated their status. They were granted en route security by the state. Each region’s landlords (zamindars) were obligated to guarantee their unhindered passage within their respective jurisdiction. Denzil Ibbetson observed that under the Afghan and Mughal empires, Banjara Sikhs served as the commissariat of the imperial forces. Recognizing their significance as military suppliers, emperor Jahangir mentioned in his memoirs that Banjaras transported grain from villages to towns and also accompanied armies(Denzil Ibbetson, Panjab Castes, B.R. Publishing Corporation, Delhi, rpt. 1974, page 254; and H.A. Rose, Glossary of the Tribes and Castes of the Punjab and Northwest Frontier Province, Amar Prakashan, Delhi, 1980, page 62-3 (hereafter Glossary of the Tribes and Castes).
The Banjara Sikhs played a pivotal role in the grain trade as prominent intermediaries, actively procuring and acquiring grains from Mughal authorities during peace times and even supplying food grains to the Mughal army during the war period. The state typically maintained large granaries, referred to locally as Khasas, to store the revenue it collected effectively. These authorities, in turn, sourced these grains as a form of land tax from the agricultural community. The local revenue officials were responsible for maintaining all records about sale contracts negotiated between the pargana administration and the traders.( W. Crooke, The Tribes and Castes of N.W. India, Cosmo Publications, Delhi, 1974 (rpt.), pages 150-1 and 154-5.) The Banjara Sikhs, strategically positioned within the supply chain, acquired these grains through their trade operations. Given the significance of agriculture in the larger Indian economy, the Mughal authorities heavily relied on the Banjara Sikhs to sell agricultural produce successfully.
Oxen were preferred over other means of transportation, such as camels, which were commonly used by the Rebaris and horses employed by merchants of Arabia and Persia(Tavernier, op. cit., page 32).During the medieval period, bullocks held immense significance for the functioning of the Tanda. They were crucial for sustaining transportation activities and played a pivotal role in generating wealth. Serving as the primary means of hauling goods and commodities across vast distances, these animals facilitated trade and commerce along established routes. Without bullocks, the Tanda would face significant challenges in efficiently transporting goods, leading to trade disruptions and potentially impeding wealth accumulation for caravan members. Consequently, the well-being and upkeep of bullocks were prioritized within the Tanda, ensuring their optimal performance and reliability to support the economic activities of the community. According to records, the cost of a war horse and a pair of oxen was equal due to their utilization in trade practices.
Peter Mundy notes that each ox, on average, carries four great maunds, each containing approximately 16 gallons. This translates to 112,000 bushels according to London measures.( Mundy, op. cit., pages 95-8). Each ox, on average, carried a load of around 1,000 kg, as calculated based on the weight of one maund, which is approximately 60.57 kg(Ibid., page 96). This indicates the remarkable load-carrying capacity of the animal. Travel accounts and memoirs provide insights into the distance covered by oxen each day, although there are variations in the reported distances. According to Peter Mundy, oxen travelled 6 or 7 miles a day at most. Francis Buchanan suggests they travelled approximately 12 British miles daily(Mundy, op. cit., pages 95-8). However, the memoirs of Russell and Elliot do not delve into the trade volume carried by Banjara Sikhs or the daily mileage of their bullocks. This lack of trade details in their memoirs may stem from their fascination with the well-organized and colourful caravans of Banjaras. Consequently, they extensively documented the Banjara Sikhs’ social, cultural, and organizational aspects, potentially overlooking the economic significance of their activities. In August 1632 AD, Peter Mundy encountered a Tanda of Banjaras comprising 14,000 oxen, all loaded with grain. Later that same month, he encountered another Tanda consisting of 20,000 oxen, all laden with sugar. According to Lt. Col. Fitz Clarence’s notes, as recorded by Irvine, he witnessed Banjara Sikhs with droves of 50,000 bullocks(William Irvine, The Army of the Indian Mughals: Its Organisation and Administration, Low Price Publication, Delhi, 2002 (rpt.), page 192). Undoubtedly, the importance of Banjaras was immense for both the civilian population and the military. Russell also confirms their role as suppliers for the army and notes that native powers did not concern themselves with providing for their forces, lacking the concept of grain and victualling that is integral to European campaigns.
In the medieval centuries, the dynamics of long-distance trading were shaped by the nature of transportation methods. Land routes were predominantly organized by the Banjara Sikhs, who were frequently observed moving in large numbers by various authorities during medieval times. The Banjaras themselves were nomadic people living with their families in Tandas, who were organized moving caravans. A sizable Tanda accommodated as many as 600 or 700 individuals and up to 12,000-15,000 or even 20,000 bullocks, capable of carrying approximately 1,600 to 2,700 tons of goods at a time. On certain occasions, such as when supplying a large army, the Banjaras might gather 100,000 bullocks or more(Tuzuk-i-]ahangiri, tr. Alexander Rogers, and ed. Henry V Beveridge, vol. 2, Low Price Publication, Delhi, 2006 (rpt.), pages 233-4.). This highlights the impressive capacity and adept management skills of the Banjara Tandas, enabling them to handle sudden increases in demand and supply of goods effectively. The Tanda of Bhai Lakhi Shah Banjara and the family of Bhai Mani Singh became the largest Tanda, each possessing more than 200,000 bullock carts and nearly 400,000 Banjara Sikhs working with them.
The Mughal state played a pivotal role in providing protection and fostering commerce. It offered extensive facilities to promote trade, including coin minting, currency standardization, safeguarding trade routes, amenities along these routes, and decentralization of trade. Banjara Sikhs were granted autonomy to organize trading activities within their respective trade zones. The Mughal officials primarily coordinated and facilitated trade activities, allowing for smoother transactions and economic growth. Mughal economic growth was largely attributed to the Tanda system. In the late 16th century, Akbar gave special consideration to Bhai Ballu Banjara, and during his visits, Bhai Ballu’s seat was placed on par with that of emperor Akbar. This demonstrates that Banjara Sikhs enjoyed high status and respect in the Mughal empire. Akbar even expressed a desire to marry Bhai Ballu’s daughter, Malukhi, a proposal that was ultimately denied by the Banjara Sikhs(Malooki , (Hindi Edition ) by Jairam Sitaram Pawar (Author), Mahesh chand Barnot (Author), Dr.Shriram Sitaram Pawar (Author), Blue rose publishers, New Delhi.). This status remained consistent throughout the Mughal regime due to the continued need for Banjaras in military expeditions. Simultaneously, Banjara Sikhs contributed to the economic growth of the Khalsa and continued fortifications in the Lohgarh zone.
Tanda: Strategic Crossroads of Mughal India
Tanda, an ancient town located in Malda, rose to prominence as the capital of Bengal following the decline of Gaur(Imperial Gazetteer of India – Volume 23 – page 221). According to Stewart, Sulaiman Shah Kararani, the Afghan rulers of Bengal, relocated the seat of government to Tanda in 1564 AD. (Charles Stewart, The History of Bengal from the first Mohammedan invasion until the virtual conquest of that country by the English A.D 1757, London, 1813, page 95). Cf. https://archive.org/stream/ The History Of Bengal.)In 1565 AD, Sultan Sulaiman Karrani moved the capital from Gaur to Tanda. After Sultan Daud Khan Karrani’s death in 1575 AD, Mughal commander Munim Khan briefly relocated the capital back to Gaur. However, due to a plague outbreak, the capital was quickly moved back to Tanda, where Munim Khan died. By the late 16th century, Tanda had a flourishing cotton textile trade, as noted by English traveller Ralph Fitch.
In 1594 AD, Man Singh became the subedar of Bengal and moved the capital from Tanda to Rajmahal in 1595 AD, renaming it Akbar Nagar. This relocation was strategic, aligning with the Mughal empire’s northern communication lines. Despite subsequent transfers of the capital between Rajmahal and Dacca due to political and environmental factors, Rajmahal remained significant. Shah Shuja, in 1639 AD, and later Mir Jumla, maintained the city’s prominence, with Rajmahal serving as a commercial hub.
Travellers like Thomas Roe, who noted its importance, and Nicholas de Graaf, who described its fortifications and infrastructure, documented Rajmahal well. Although the city faced challenges like river movement and pirate raids, it sustained commercial activities. By the late 18th century, despite political shifts, Rajmahal had evolved into a thriving commercial town, retaining historical significance and architectural remnants from its past.
Despite not being heavily populated, Tanda served as a favoured residence for Mughal governors appointed in Bengal until the mid-seventeenth century. During the peak of Akbar’s reign, Tanda (Bengal) served as the capital of Bengal and held significant prestige as a land assignment granted to jagirdars and mansabdars. Fazal mentions that Khan-i-Khann, along with Raja Todar Mal, resided in Tanda and managed political and financial affairs(Abul Fazal, Akbar Nama, tr. H. Beveridge, vol. 3, Low Price Publication, Delhi, 2011 (rpt.), page 212). Tanda’s importance to the empire was underscored by the establishment of a mint in 1577AD, with Todar Mal entrusted with its administration.( Ibid., page 169) In around 1660 AD, during Shah Shuja’s confrontation with Mir Jumla, he sought refuge in Tanda after retreating from Rajmahal, culminating in a decisive battle in the town’s vicinity, resulting in Shah Shuja’s defeat(The Imperial Gazetteer of India, Oxford at the Clarendon Press, 1908). Eventually, Mughal governors abandoned Tanda in favour of Rajmahal and Dacca.
During the Mughal empire, the Tanda system and Banjara Sikh traders played a significant role in facilitating a vast volume of internal trade in food grains, agricultural produce like cotton, raw materials, and manufactured goods, contributing to productivity growth in both agrarian and non-agrarian sectors. High market dependence was evident, such as peasants in southeastern India’s rice-growing regions consuming cheaper millets and dry grains instead of their own paddy crops. Long-distance trade, largely conducted by Banjara Sikhs, was common, with Bengal known as the “granary” of the subcontinent, supplying rice, sugar, and oil to various regions and neighbouring countries.
The Coromandel coast’s cotton textile industry relied heavily on raw materials from Maharashtra and Berar, while Bengal’s extensive cotton textile industry imported much of its cotton from Gujarat. Gujarat’s silk textile industry obtained high-grade raw silk from Bengal in return. Trade between the east and west coasts often passed through the Mughal heartland, with luxury silks and muslins sent from Bengal to Agra for the Mughal aristocracy, some of which were re-exported to the west coast alongside indigo and clothes produced in Hindustan by the Banjara Sikhs.
The Tandas of Banjara Sikhs played a crucial role in conducting this extensive trade. Their efficiency and widespread networks enabled them to dominate key trade routes and markets. This dominance led to jealousy among other trading communities, particularly the Hindu Khatris.
Other communities, including Hindu Khatris, Rajasthanis, and Gujarati merchants, were static, while Banjaras, as transporters and traders, had a wide network in the vast region. These Banjara Sikhs settled across the globe, dominating various trade branches. Overland trade routes also connected India with Persia and Central Asia. The route to Persia from Agra via Lahore and Qandahar to Isfahan facilitated significant trade, with an estimated 20,000-21,000 camel loads annually in the early 17th century, and Banjaras made this trade.
Similarly, the trade route to Central Asia from Agra through Lahore, Peshawar, and the Khyber Pass to Kabul extended to Indian trading settlements up to Astrakhan and Lake Balkh. This route traded Indian spices, textiles, and other goods for gold, silver, horses, silks, and Chinese porcelain. Despite challenges, such as the 1586AD fire in Peshawar fort that destroyed 1,000 camel loads of goods, trade continued smoothly as long as tribal chiefs received their customary payments.
Jahangir bestowed a chain of pearls upon two Banjara Naik as an act of favour. Additionally, each was gifted a sum of Rs 1 00,000. During this encounter, the emperor emphasized the mutual benefits that could arise from their cooperation and urged them to pledge to live in harmony moving forward(Tavernier, Travels in India, tr. V. Ball and (revised by) W. Crooke, vol. I, MacMillan, London, 1889, pages 40-1.).
The Banjara Sikhs served not only as the primary transporters for the Mughals but also fulfilled a similar role as suppliers to European and Middle Eastern countries during 16 th 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.).
In 1622 AD, emperor Jahangir initiated an expedition against Qandahar, which was met with great approval by the Banjara Sikhs. They expressed happiness upon the release of Guru Har Gobind sahib and extended their support to the emperor by ensuring the necessary supplies to the Mughal army, which had been described in some detail by emperor Jahangir in his autobiography: ‘Given the lack of cultivation between Multan and Qandahar, sending a large army without provisions was impractical. To address this issue, a decision was made to incentivize the grain sellers, known as Banjaras, who would be provided with funds and accompanied by the victorious army. This arrangement ensured a smooth supply of provisions. The Banjaras, being a tribal community, possessed a considerable number of bullocks, ranging from 1,000 and more. They were responsible for procuring grain from various districts and selling it in towns. With the inclusion of such a large army, the estimated number of bullocks would exceed 100,000(Tuzuk-i-Jahangiri, tr. Alexander Rogers, and edited Henry Beveridge, vol. 2, Delhi, 2006 (rpt.), pages 233-4).’
The meeting with Guru Hargobind 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 (a close associate of Guru Nanak patshah) 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 Banjara Sikhs.
In the year 1630 AD, the Banjaras arrived in the Deccan region as a part of Shah Jahan’s advancing military forces(Russell, op. cit., page 168; Brennig, ‘Textile Producers and Production in Late Seventeenth Century Coromandel’, op. cit., page 336). The significance of the Banjaras as the suppliers for the Mughal army is apparent from the statement of a Mughal commander, who expressed to the Banjara leaders, “I do not mind if you burn my crop and poison my wells, as long as you continue to feed my armies.”( Bayly, Rulers, Townsmen and Bazaars, page 29.) In the year 1640 AD, during the time of emperor Shahjahan, his high-ranking noble Asharaf Khan recruited Banjaras from the regions of Bundi and Kota to supply essential goods to the Mughal army that was sent to conquer the Deccan region in southern India(Dr. Asharaf, The Army of Indian Mughal, page 230).
The areas of Bundi and Kota hold significant importance in Sikhism, as prominent Sikh figures Bhagat Dhanna and Bhagat Peepa hail from this region(Mahinder Kaur Gill, Guru Granth sahib: The Literary Perspective, page 138). In the early 16th century, Guru Nanak patshah met Bhagat Dhanna, who played a crucial role in spreading the ideology of Sikhism in this area. Royal canopies and step wells are dedicated to Bhai Lakhi Shah Banjara in this region, clearly depicting the spiritual relationship between the Jaats and the Banjara Sikhs since the time of Guru Nanak patshah and Bhagat Dhanna. At the village Sawarda near Bundi, a Gurdwara commemorates Guru Gobind Singh’s visit. Additionally, there is a step well of Bhai Lakhi Shah Banjara in the camps of this Gurdwara. Presently, this place has been usurped by Udasi mahants. Banda Singh Bahadar and his army also visited this place during their journey from Nanded to North India.
During the time of Mughal emperor Shahjahan, Jangi-Bhangi Rathod Banjara and Bhagwan das Vartiya Banjara accompanied the Mughal army on their expedition to South India. Jangi-Bhangi brought a fleet of 1 lakh 80 thousand oxen, while Bhagwan das Vartiya followed closely with 52 thousand oxen. Due to their exceptional transportation capabilities, Jangi-Bhangi and Bhagwan das were highly respected in the Mughal court(Nanjundayya and Iyer, 1928 139-142; Craufurd 1747, Vol. II, page 90).
The letter states that the Sultan’s camp faced scarcity during their expedition due to a shortage of supplies. In response, Azam Humayun was sent to bring in provisions. This occurred during the Mughal army’s invasion of the South. The Banjara, known for their exceptional transportation capabilities through difficult terrain, earned the respect and favour of Mughal emperors and generals due to their services. This is evident from the orders of Asaf Jan, the Wazir of Shah Jahan, who utilized the Lubana during his raid into the Deccan (against Bijapur in 1640 AD). When the Lubana/Banjara leaders raised concerns about obtaining grass and water for their pack bullocks, Asaf Khan issued a decree engraved with gold letters on a copper plate, granting them privileges for their services(Grierson 1968 page -256).
Ranjan Ka Pani Chapper Ke Ghas,
Din Ke Teen Khun Maaf
Aur Jahan Asaf Khan Ka Gohra
Wahan Bangi Jangi Ke Bail
The inscription on the copper plate appears to convey the following meaning: “If you are unable to find water elsewhere, you may even draw it from the randans (water pots) of my followers. Likewise, you may gather grass from the rooftops of their huts. Furthermore, I will grant you immunity for committing three murders a day as long as you ensure that my cavalry is always accompanied by the bullocks of Bhangi-Jangi, the leaders of the Banjaras, wherever I encounter them (B. G. Halbar, Lamani Economy and Society in Change: Socio-cultural Aspects of Economic Change Among the Lamani of North Karnataka, page 16).”
At this time, the Bahmani Kingdoms were fighting against the Mughals. Following their encounter, permission was granted to the Banjara Sikhs to construct a fort on a hill in Guntapura near Koppal, which is called Koppal Nagara. By 1666 AD, this fort had been completed, and many historians have deemed it one of the strongest forts ever constructed in the Deccan region. Following this, a fort known as Banda Singh Bahadar was built approximately 3 miles from the existing fort at Guntapura. The military training of the Banjara Sikhs went unchecked by the monarchs, as the Banjara Sikhs would justify it by stating that it was necessary for the security of their Tanda.
Aurangzeb (1659-1707 AD) says in a letter from the years of his reign that large numbers of Banjaras had gone to Gujarat but, failing to find food grains (to sell in the Deccan), had loaded their bullocks with saltpetre and dispersed to other parts. Yet Banjaras, with “a hundred thousand oxen”, remained in that province, trying to buy grain and return to the Deccan across the Narmada. According to Mr. Henry Elliot, Banjara Sikhs adopted honest trade practices; hence, the Mughal Kings had full faith in them.( Bajranglal Lohia, Rajasthan Ki Jatiya, page 167) Emperor Aurangzeb recognized the economic significance of the Banjara Sikhs and exempted them from paying grazing fees and road dues, demonstrating his awareness of their crucial role in the economy(Ibid., page 304, c£ S.A. Ali, op. cit., page 17).
After becoming emperor in 1658 AD, Aurangzeb had the opportunity to pursue his aggressive agenda in the Deccan region. He had to contend with three major powers: the Marathas and the two Shia states of Bijapur and Golconda. However, until 1681 AD, Aurangzeb had limited success in the Deccan. This can be attributed to the lack of vigour and ambition displayed by Prince Shah Alam, who served as the governor of the Deccan for eleven years. Moreover, the emperor’s attention was divided due to conflicts with the northwestern frontier tribes and the Rajputs.
Russell also acknowledges the Banjara Sikhs’ role as providers for the army, observing that local rulers did not prioritize supplying their own forces and lacked the concept of provisions and logistics, which are central components in European military campaigns. Additionally, he recognizes the esteemed status achieved by the Banjara Sikhs, primarily attributed to their effectiveness as suppliers for the military. In emphasizing the Banjara Sikhs’ significance as suppliers for the commissariat, Irvine documents, “It is by these individuals that the Indian armies are sustained in the field, and they remain unscathed by either side(Irvine, The Army of the Indian Mughals, page 192).”
Tanda Traditions
The Banjara Sikhs also adopted the Hundi system, utilizing promissory notes for their transactions. Trade in Mughal India benefited from an intricate system of short-term credit facilitated by the drawing and discounting of hundis. A hundi was a written order directing payment of a specified amount, either on sight or after a specified period of time, as outlined in the document.
Marriage ceremonies within the Tanda were traditionally held during the monsoon month of Sawan, as trade opportunities were limited, and the Tanda typically halted. However, Hindu Brahmanical instructions discouraged marriages in Sawan, making intra-Tanda affairs exclusive, with no external matrimonial alliances permitted. The collective responsibility of Tanda members ensured the safety and security of the commodities transported by the bullocks, with women also entrusted with security duties. These goods primarily consisted of dry and non-perishable items, mainly merchant, trader, and state consignments. In addition to transportation, Banjara Sikhs engaged in trade and exchange activities along the route to offset Tanda expenses and other miscellaneous costs. The Banjaras were proficient in utilizing weapons for both self-defence and safeguarding the Tanda.
Remarkably, all sources point to common characteristics such as a nomadic lifestyle, a group referred to as a “Tanda” constantly on the move, transporting dry goods, led by a “Naik,” utilizing oxen, employing double-loading techniques, and travelling with women and children. The Naik, typically an elder Banjara selected by the caravan, held authority within the group. The Panchs, respected and loyal Banjara Sikhs chosen for their skill in negotiation and mediation, resolved disputes, promoted peace, and reinstated harmony within the caravan. Banjara Sikhs preferred to resolve disputes internally rather than seeking settlement from state institutions. The process of resolving disputes among the Banjaras was intricate. Judgments rendered in these panchayats are generally accepted by all involved parties. Anyone defying the verdict faced monetary penalties and rigorous physical punishment, typically compelling compliance(Ibid., page 56). This entire process seems reminiscent of a preceding tradition.
Tavernier categorizes the Banjaras into four main divisions, classifying them based on the goods they transport, including food grain traders and saltpetre. Irvine notes that guards armed with matchlocks and spears are positioned at the corners, and their dogs serve as advanced sentries. The Banjara Sikhs also assumed the responsibility of securing their caravans while travelling or stopping. This was in addition to the security provided by the state.
The following folklore, cherished among the Banjaras and other communities, vividly underscores the crucial role of Banjara women in the organization and operation of their Tandas.
Banjaran yaitu soya mat ja; tandotharo lad jaasi,
Banjara robalokdosubav; kiyatu tanda pacheraisi,
Banjaran yaitu soya mat ja; ki tandotharo lad jaasi,
Tanda la baladhazaar; tu to bane ghairan aali.
Banjaran (woman)! You don’t fall asleep; otherwise, your Tanda (troop) will be lost or lost. The Banjara is tired, so you stay at the end of the Tanda. Please, Banjaran, don’t fall asleep; otherwise, the Tanda will be lost; there are a thousand oxen in Tanda; you shepherd them all. Absolutely, women often play a significant role in the upkeep of a Tanda. In many cultures, Tandas are close-knit communities where everyone competes to maintain the social fabric and support one another. Women frequently take on various responsibilities within the Tanda, including managing household affairs, participating in community events, and contributing to decision-making processes. Their roles are integral to the smooth functioning and cohesion of the Tanda, showcasing the importance of gender diversity and inclusivity in community dynamics.
Additionally, the Banjara Sikhs utilized their horses, riders and dogs as advanced posts, enhancing their defences as they travelled. The armed forces maintained by the Banjara Sikhs played a crucial role in ensuring the security and protection of Tanda and its surrounding areas. Naiks were responsible for maintaining law and order within the Tanda, defending against external threats, and ensuring the safe passage of caravans and trade convoys. This military strength instilled a sense of security among the Banjaras and acted as a deterrent to potential adversaries. The large number of armed forces in Tanda under Banjara’s authority showcased their robust organizational structure. The Banjara Sikhs’ ability to maintain a disciplined and well-trained army demonstrated their dedication to ensuring the safety of their people.
The Banjara Sikhs, adept in land and sea trade, were renowned globally for their expertise in horse trading and the exchange of saltpetre. They were highly sought after as reputable horse traders by various groups and individuals searching for buying or selling horses. The Banjara horse traders were distinguished for their knowledge of horse breeds, ability to evaluate a horse’s health and attributes, and skill in negotiating fair transactions. Their reputation as proficient horse traders often made them the preferred choice in the market. The significant number of cavalries in the Sikh forces was not a spur-of-the-moment decision but a meticulously planned preparation. A substantial number of financial resources were required to acquire war horses, which had been amassed well before by the Sikhs at the commencement of the war. Historians have often misunderstood and misinterpreted the Sikh war against the Mughals in the early 18th century as a mere peasant revolt. The rapid movement of Sikh forces was made possible by their well-trained cavalry. A well-trained cavalry force cannot be assembled suddenly; it requires careful preparation and training. This also demonstrates the extensive war preparations made by the Banjara Sikhs.