Banda Singh Bahadur, originally named Lachhman Dev, was born on October 27, 1670, in Rajouri, located in the Punchh district of western Kashmir. His early life was modest; he was the son of Ram Dev, a ploughman Rajput of the Bhardwaj clan. Despite his humble beginnings, young Lachhman Dev exhibited energetic and active traits, showing a keen interest in archery, hunting, and riding—skills traditionally valued among the Rajput warrior class. A significant turning point in his life occurred during one of his hunting excursions when he shot a pregnant doe. The sight of the dying animal and her unborn fawns moved him deeply, triggering a profound change in his outlook. This event spurred him towards asceticism, leading him to abandon his worldly life in search of spiritual fulfilment.
At the age of fifteen, Lachhman Dev left his home and became a disciple of a Bairagi named Janaki Prasad, who gave him the name Madho Das. His spiritual journey continued as he traveled with Janaki Prasad and later became a follower of another Bairagi, Ram Dass. Despite his devotion to ascetic practices, Madho Das still sought inner peace, which remained elusive. In 1686, Madho Das attended the Baisakhi fair at the shrine of Baba Ram Thamman in Punjab, and eventually, his wanderings led him to the serene environment of Nasik, where he spent several years in meditation. However, his life took a decisive turn when he encountered Guru Gobind Singh in 1708.
Initially a Hindu ascetic known as Madho Das, he embraced Sikhism under the guidance of Guru Gobind Singh, who recognized the potential in him to become a formidable warrior and leader. Guru Gobind Singh’s influence was pivotal in Banda’s transformation. He instilled in Banda the values of courage, resilience, and unwavering faith, preparing him to lead the Sikhs in their struggle against Mughal tyranny. Under Guru Gobind Singh’s influence, Madho Das was transformed from an ascetic into a dedicated Sikh warrior in the year 1708. He was baptized with the Khalsa Amrit and renamed Banda Singh Bahadur, also known as Banda Bahadur.
During this period, the Mughal Empire, under rulers like Aurangzeb, was characterized by its oppressive and tyrannical rule. The administration was corrupt, and the regime implemented policies of religious intolerance and forced conversions, particularly targeting Hindus and Sikhs. Non-Muslims were subjected to inhuman torture, heavy taxation, and social discrimination. The systematic persecution aimed to undermine their faith and culture, pushing many to convert to Islam to escape the brutal treatment.
Banda Singh Bahadur quickly embraced his new identity, donning the Khalsa attire, complete with a sword and iron bracelet. He immersed himself in the teachings of Sikhism, particularly the ideals of Guru Nanak and Guru Gobind Singh, who aimed to create a community of saint-warriors committed to justice and equality. Banda Singh Bahadur’s journey from an ascetic to a Sikh warrior was driven by his deep sense of justice and his commitment to avenge the brutal killings of Guru Gobind Singh’s sons, as well as the oppression faced by Hindus and Sikhs under the tyrannical Mughal rule.
Banda Singh Bahadur’s first significant military success came with the conquest of Samana in November 1709. The town was a stronghold of the Mughal officials responsible for the execution of Sikh leaders, including Guru Tegh Bahadur and Guru Gobind Singh’s sons. Banda Singh’s forces swiftly overran the town, exacting retribution and securing substantial resources for future campaigns. His campaign against Mughal tyranny continued with notable victories, including the capture of Sirhind, the site of the brutal execution of Guru Gobind Singh’s younger sons. Banda Singh Bahadur’s military prowess and strategic acumen enabled him to dismantle Mughal authority in Punjab, laying the foundation for the establishment of the first Sikh state.
Banda Singh Bahadur’s campaigns were marked by his strategic acumen and his relentless pursuit of justice. He not only avenged the deaths of Guru Gobind Singh’s sons but also liberated many regions from Mughal control, establishing the first Sikh state. On his abolition of the Zamindari system and introduction of peasant proprietorship it is mentioned in the book” Life Of Banda Singh Bahadur Based On Contemporary And Original Records” authored by Dr. Ganda Singh, they were revolutionary steps that uplifted the downtrodden and demonstrated his visionary leadership. These reforms transformed the agrarian structure by granting land ownership to the actual cultivators, thus promoting social and economic equality. This reform predated similar measures in the French Revolution by nearly eighty years.”
Banda Singh Bahadur’s leadership was marked by his commitment to justice and egalitarian principles. He welcomed individuals from all social stratathereby embodying the inclusive spirit of Sikhism. His actions demonstrated a clear distinction between targeting oppressive Islamic rule and protecting innocent civilians.
On his life, conquests and death there were many early British and Muslimaccounts, but they were found to be greatly biased. However, after extensive research Dr Sukhdial Singh produced a collection of chapters written by eminent historian of Punjab region in his book “Banda Singh Bahadur On The Canvas Of History”. It is mentioned in the book that, “Before the death of the Guru, however, Banda Singh, with the renewed zeal and vigour of a new leader, had left for the Panjab, not as Guru of the Sikhs but as commander of the forces of the Khalsa. Here the Sikhs gathered round him in large numbers and in the summer of 1710, he was soon able to carve out a small Sikh kingdom which, later, paved the way for the freedom of the country from under the Mughal yoke. But the Mughal empire was too strong for the infant power of the Sikhs under Banda Singh. He was captured in December 17,1715, during the reign of Emperor Farruk-Siyar, linder whose orders he was carried to Delhi as a prisoner along with 694 other Sikhs. Here they were all, with exception of Banda Singh and a few chosen leaders, executed in the maidan opposite the Chandni ChaukKotwali at the rate of a hundred a day beginning on March 5, 1716. The turn of Banda Singh himself and his associates came three months later on June 9(Sunday, the 29th Jamadi-ul-Akhir, 1 128, A. H., June 9, 1 7 1 6 O.S.) that Banda himself was led out to execution, all efforts having failed to buy him off. They dressed him, as on the day of his entry, set him again on an elephant, and took him away to the old city, where the red Qutab Minar lifts its proud head of white marble over the crumbling walls of the Hindu fortress. Here they paraded him round the tomb of the late emperor, Bahadur Shah, and put him to a barbarous death. First they made him dismount, placed his child in his arms and bade him to kill it. Then, as he shrank with horror from the act, they ripped opon the child before its father’s eyes, thrust its quivering flesh into his mouth and hacked him to pieces limb by limb.”
For the present generation ofBharatiyas, His journey from a spiritual seeker to a warrior underscores the significance of personal transformation and the impact of strong mentorship. Banda’s unwavering commitment to his cause, even in the face of overwhelming odds, serves as a powerful reminder of the strength of conviction and the importance of fighting for the greater good. Banda Singh Bahadur’s legacy is a testament to the power of unity and the enduring spirit of resistance against Islamic tyranny. His life teaches the values of bravery, justice, and compassion, inspiring the youth to uphold these principles in their own lives. By remembering and emulating Banda Singh Bahadur, the present generation can continue to honor the sacrifices of their ancestors and strive towards a society rooted in justice, equality, and resilience.
Banda Singh Bahadur’s story also highlights the profound unity between Hindus and Sikhs, who share a common heritage of valor, spirituality, and resistance against invaders and Islamic oppression. This unity is a powerful force, capable of transcending religious and social divisions to forge a strong, united Bharat.
(The writer holds a Ph.D. in sociology and has authored Blood In The Sea: The Dark History of Hindu Oppression in Goa.)
