Banda, firsthand accounts of the conquerer
A compilation of Mughal and British eyewitness sources
“Seeing Banda, Baizid Khan’s troops deserted his camp,
Shouting that Kalki had arrived to decimate them.”
- Rattan Singh Bhangu, Panth Prakash (1840)
Madho Das, converting to Sikhi after meeting Guru Gobind Singh, becomes Banda Singh Bahadur, in 1708. Despite spending such little time with the 10th Guru before his passing, Guru Gobind Singh gifts Banda his arrows and commands him to march to Panjab, bring the tyrants to justice, and conquer the region and beyond for righteous rule. (Bhangu) Despite the monumental task he faces, Banda Singh fulfills the order and establishes the first Khalsa Raj. A conquest that shakes the continent, people start to believe that Banda Singh came to Punjab as Kalki (deity)— to decimate the invaders during Kal-Yuga (age of darkness).
In some sense, Banda fulfilled this prophecy with chilling accuracy. Although he and the rebellious Sikhs are eventually defeated and captured, they display unimaginable courage and spirit in the face of the death, leaving an eternal legacy in the Panjab.
Prior to this time period, outside mentions of the Sikhs are few. It is no accident that a plethora of firsthand accounts of Banda Singh and the Sikhs emerged here. The following is a collection of the most extraordinary accounts.
Note before reading:
Banda Singh is a complex hero in Sikh history. Rattan Singh Bhangu, the famous 19th century historian, does not write favorably of Banda Singh at points and accuses him of distorting Khalsa practices. It is clear that a conflict emerged between the followers of Banda (Bandai Khalsa) and the Tatt Khalsa following Banda Singh’s death. While Bandai Sikhs may have actually viewed Banda as their Guru, it is unclear whether Banda referred to himself as Guru based on his own writing. Some British and Mughal accounts refer to Banda as the "gooroo,” but this could be a mix-up with Guru Gobind Singh since conflicts prior to Banda’s reign are attributed to him. The concept of the Guru Khalsa was also a novice one.
While Banda Singh’s own letter reveal him to be largely in line with Khalsa philosophy, there are also aspects of truth to Rattan Singh’s history. The foremost point is that Banda claims the Khalsa should not eat meat. This is in conflict with the 10th Guru’s order to hunt and consume meat and this is displayed when the Tatt Khalsa obliges Bandai Sikhs to eat pork in order to rejoin the Khalsa fold, which they do. (Bhangu)
The phrase “Fateh Darshan” is also seen multiple times in outside accounts and Banda’s own writing. Rattan Singh claims Banda concocted the term and replaced it with the original Khalsa greeting. Something to consider is this phrase is actually very similar to a line from Guru Gobind Singh’s own Uggardanti (below), which refers to the initiation of the Khalsa Panth. (Jemedar Mahzor)
ਘੁਰਹਿ ਤਬ ਜਗਤ ਮਹਿ ਫਤਹ ਧਰਮ ਤੂਰੇ ॥ The cry “Fateh Dharam” will resound around the universe
Firsthand Accounts
Akhbar-I-Darbar-I-Mualla, June 22, 1710
Royal newsletters from the time of Bahadur Shah describe an eyewitness account of Banda during his conquest of Panjab. The sheer size of Banda’s army is also mentioned which in part grew through the recruitment and initiation of thousands of Khalsa Sikhs coming from both Hindu and Muslim backgrounds.
“The Guru [Banda Singh] riding a horse, wearing a brocade dress and carrying in his hand a gun and a spear came out early in the morning. He was then encamped at Gulabnagar, also known as Buria, which was situated at four kos from Dabar. An elephant, two thousand and five hundred horsemen and ten thousand foot-soldiers accompanied him.”
Kafi Khan’s account on the Khalsa’s final stand, written 1731
Kafi Khan witnessed the final stand of many Sikhs in Banda Singh’s army during the seige of Sirhind and later wrote about it in a 1731 text. One will notice the term Fateh Darshan.
“Coming out of the fort with all alacrity, enthusiasm and inclination, they raised the cry of ‘Fateh Darshan’ [and] ‘Sachcha Badshah,’ two at the time of battle, and like insects threw themselves madly and bravely upon the fire of artillery and the edge of the sword and the tips of arrows and spears.”
Local eyewitness of the Sikh Captives, 1716
A Muslim local of Delhi wrote in a journal his account of Banda’s captive army being paraded by the Mughals through Delhi. An important note is not only their lack of fear, but the mention of shabads being sung as well.
“But those unfortunate Sikhs, who had been reduced to this last extremity, were quite happy and contented with their fate; not the slightest sign of dejection or humility was seen on their faces. In fact, most of them, as they passed along on their camels, seemed happy and cheerful, joyfully singing the sacred hymns of their Scripture. And, if any one from amongst those in the lanes and bazaars called out to them that their own excesses had reduced them to that condition, they quickly retorted saying that it had been so willed by the Almighty and that their capture and misfortune was in accordance with His Will. And, if any one said, ‘Now you will be killed,’ they shouted, ‘Kill us. When were we afraid of death? Had we been afraid of it, how could we have fought so many battles with you? It was merely through starvation and for want of food that we fell into your hands, otherwise you know already what deeds we are capable of.’”
Kafi Khan’s account of Banda’s conversation with a Mughal, written 1731
Kafi Khan also witnessed Banda Singh’s torture and gives details of the account in his book. This account is possibly the most extraordinary of the lot as it captures a striking conversation between Banda and his captors. Despite being tortured, Banda says he feels no regret for his conquest and proclaims that he was appointed by the “True Avenger” (God) to punish the tyrants. But having committed cruelties during his campaign, he now accepts the punishment he is being given.
‘They say, Muhammad Amin Khan, at the time of their meeting, asked that doomed rebel now due to be killed, that is, the chief of that sect [Banda]: “Your present demeanor exhibits signs of wisdom and a sense of justice. How were you led to such ways that you did not consider the consequences of your deeds, and for a few (lit. four) days of this ill-destined life, committed such cruelties and odious deeds upon Hindus and Muslims?”
He (Banda) replied; “In all religions and communities, whenever disobedience and defiance [of God], in excess of all limits, begins to be displayed by man, the embodiment of rebellion, the True Avenger then appoints someone as cruel as I to impose penalty on man for his sins, so that he may become the means for affecting retribution on that community for its misdeeds.
Couplet: When He wants to make the world desolate; He entrusts the country to the hands of a cruel man.
Afterwards for the punishment of his [the retributor’s] own misdeeds, He bestows victory over him to a man of authority like you, so that he too obtains punishment for his deeds in this world, as we and you are now witnessing.”’
British account of a young Singh in Banda’s army, 1716
Found in a British account of the executions, is the narration of a young Singh who refuses to be saved by his mother, who pleaded that he wasn’t a Sikh.
‘There was a youngman, whose widow mother had made many applications to the Mughal officials, declaring that her son was a prisoner.
A release was granted and she hastened to claim her son. But the boy turned from her to meet his doom crying, "I know not this woman, what does she want with me?" I am a true and loyal Sikh.’
A British Account of Banda Singh and Sikh Prisoners, 1716
A letter from John Surman and Edward Stephenson describes Banda and the Sikhs final days before being executed. Something to note is that they confuse Banda Singh with Guru Gobind Singh calling him the “Rebel Goroo,” which most likely refers the 10th Guru given a 20 year timespan that is mentioned.
LETTER XII
The Honourable Robert Hedges Esq.,
President & Governor of Fort William, & Council in Bengal.
Honourable Sirs, etc.,
We wrote your Honour on the 7th ultimo since which we have received no letters.
The great Rebel Gooroo who has been for these 20 years so troublesome in the Subaship of Lahore is at length taken with all his family and attendance by Abd-us-Samad Cawn the Suba of that province. Some days ago they entered the city laden with fetters, his whole attendants which were left alive being about seven hundred and eighty all severally mounted on camels which were sent out of the City for that purpose, besides about two thousand heads stuck upon poles, being those who died by the sword in battle. He was carried into the presence of the King, and from thence to a close prison. He at present has his life prolonged with most of his mustuddys in the hope to get an Account of his treasure in the several parts of his Kingdom, and of those that assisted him, when afterwards he will be executed, for the rest there are 100 each day beheaded. It is not a little remarkable with what patience they undergo their fate, and to the last it has not been found that one apostasised from his new formed Religion.
We are, Honourable Sir & Sirs, Your most obedient humble servants, John Surman, Edward Stephenson. Cojee Seerhaud assenting. Hugh Barker, Secretary. Dilly
March the 10th, 1716
Banda Singh’s own words
These firsthand accounts provide an incredible outside prospective of Banda Singh and the Sikhs during those years early years of the Khalsa. It is also interesting to read his own words in combination with the other prospectives.
Banda Singh’s Hukamnama, 1710
This hukamnama from Banda Singh provides valuable insight into who he was as a Sikh. In most of the letter, we see close similarities with what we know to be Khalsa beliefs and practices (including the lesser known “5 weapons”- mentioned in a previous article). It is the divergence with the Khalsa diet where one finds obvious difference and this could be explained by his Bairagi past.
“Ik Onkar Fateh Darshan.
By the order of the true king, all the Khalsa of Jaunpur will be protected by the Guru. Pray to the Guru for he will improve your life. You are Akal Purakh’s Khalsa. Wear the five weapons and on being ordered, present yourself. You must obey the principals of the Khalsa. You are not to consume hemp, tobacco, opium, poppy seeds or alcoholic drinks. You are not to eat meat, fish and onions. You must not steal. We usher in a new era, Satyug – the Age of Truth. Love one another. This is my order, those who should live according to the principals of the Khalsa will be protected by God. Dated (December 12, 1710)”
Banda Singh’s Seal
The famous seal of Banda Singh, found in this hukamnama (pictured right), reads as the following. The commonly said phrase “Degh Tegh Fateh” comes from this seal.
Degh Tegh Fateh O Nusrat Baidarang, Yaftz uz Nanak Guru Gobind Singh
“The cauldron, the sword, and victory have been achieved with the aid of Nanak Guru Gobind Singh”
Coins Struck
During their reign, Banda Singh and the Sikhs also struck the first coins of the Kingdom which had the following inscription:
Sikkah zad bar har do alam tegh-i-Nanak wahib ast
Fate! Govind Singh Shah-i-shahan fazl-i-Sacha Sahib ast
“By the grace of the True Lord is struck the coin in the two worlds; The sword of [Guru] Nanak is the granter of all boons. And the victory is of Guru Gobind Singh, the king of kings”
Extra: Letter from the Sikhs to the Rajputs, 1711
A letter from Sikh leadership under Banda Singh (Jai Singh, Bakhat Singh, Bhagwan Singh, and Kaur Singh) is sent to the neighboring Rajputs in 1711. The letter reveals that there was communication between Banda Singh and Rajputs. Banda had requested the Rajputs to fight alongside the Khalsa against the Mughals (which they would not do). The Sikhs also write that the Khalsa intends to end Mughal Rule.
“A letter in response to your letter had already been dispatched. It is hoped you might have gone through it. By the grace of God we have arrived in Kehlur that forms part (of the pargana) of Jammu. On the occasion of Dusehira [Banda Singh Bahadur] intends to give a fight to the Mughals in Kurukshetra. The Khalsa is on its march toward Lohgarh. Now it is the time for Raja (Sawai Jaj Singh) to put the Mughals in trouble. It is high time to act upon the Dharma. Now the time of Mughal Rule is over. The good mannered Raja is advised to reach Kurukshetra. The Raja is also requested to get in touch with the hill-chiefs of Hindur, Jaswan, Kehlur and Jammu and prevail upon them that this is the right time to act upon the Kshatriya Dharma, and they should not extend any support to the Mughals.”
Sources used:
Grewal & Habib, “Sikh History from Persian Sources”
Madra & Singh, “Sicques, Tigers or Thieves: Eyewitness Accounts of the Sikhs (1606-1810)”
Dr. Balwant Singh Dhillon, “Rajesthani Documents on Banda Singh Bahadur”
Ramblings of the Sikh, https://www.patreon.com/posts/banda-singh-from-40715367
Banda Singh, Hukamnama
Rattan Singh Bhangu, Panth Prakash
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Sikh texts to dive deeper in the complex history of Banda Singh:
Kesar Singh Chibar, Bansawalinama
Kuir Singh, Gurbilas Patshahi 10
Rattan Singh Bhangu, Panth Prakash
Kavi Santokh Singh, Suraj Prakash (Manglacharan)
Giani Gian Singh, Naveen Panth Prakash
Ganda Singh, Life of Banda Singh Bahadur
A text challenging the claims of 19th century historians based on non-Sikh accounts