Vanjara is a well-known word in Panjabi culture. As per Sohinder Singh Vanjara Bedi, in Sanskrit, the root of this word is associated with ‘banij,’ which means trade. Apart from this, it is also associated with the Persian word ‘barinjar,’ which means ‘the ones who carry rice.’ But the existence of vanjaras in the Indian sub-continent dates back to even before the prevalence of Persian in this region. Reference to vanjaras is found in the Sanskrit literary texts such as ‘Das Kumar Charitra’ by Dandi (6th-7th century CE).
Dr. Sohinder Singh Vanjara Bedi, Panjabi Lokdhara Vishvakosh, volume eight, pages 2084-85.
The origin of vanjaras is said to be Multan (Pakistan) and its surrounding regions. The people of this region converted to Islam at the time of Shahab-ud-Din Gauri (1149-1206 CE). According to another view, vanjaras are considered to be ‘charan’ or ‘bhatt.’
Charan or Bhatt were scholars. They used to remember people's genealogies with the help of their memory. They used to earn rewards from kings and rich people by narrating to them the exploits of their ancestors. -Panjabi Kosh, volume fourth, page 505.
Dr. Sohinder Singh Vanjara Bedi, Panjabi Lokdhara Vishvakosh, volume eight, pages 2084-85.
ko banjāro rām ko merā ṭāṁḍā lādiā jāi re. -Guru Granth Sahib 345.
In Sikh literature, especially the ‘Janamsakhis’ related to the life of Guru Nanak Sahib (1469-1539 CE), the meeting of the Guru with the vanjaras is mentioned.
Saido Jatt, Sakhi Babe Nanak Ji Ki (Puratan Janamsakhi), S. S. Padam (editor), page 126.
He was an inhabitant of the village Mota Tanda, sub-division Muzaffarabad (Kashmir, India). Makhan Shah was born in Peshawar in 1589 CE (1646 VS). He became a Sikh during Guru Harigobind Sahib’s visit to Kashmir. Guru Harirai Sahib also stayed at his place in Kashmir. He also played a leading role in revealing Guru Teghbahadar Sahib to the world. Due to the safe crossing of his loaded boat at Trimu (the confluence of the Ravi, Chanab, and Jhelum rivers), he, along with his sons (Lal Chand, Khushal Chand, and Chandu Lal), expressed their gratitude to the Guru by visiting him in Bakala and offering gold coins. -Prof. Piara Singh Padam, Vanjare, Bhulle Visare Nanak Panthi, Sukhdev Singh Laj (editor), page 128.
Bhai Lakhi Shah Vanjara was an inhabitant of village Khairpur Saddat, tehsil Alipur, district Muzaffargarh (Pakistan). His father’s name was Godhu Ram, and his mother’s name was Sharni. He lived in a village named Raisina near Delhi for work. His eight sons, Nagahia, Hema, Hari, Situ, Pandara, Bakshi, Bala, and Jawahar were also devotees of the Guru. His daughter, Sito, was married to Bhai Mani Singh. At the time of Guru Teghbahadar Sahib’s martyrdom on November 11, 1675 CE, Bhai Lakhi Shah, along with his son Bhai Nagahia, loaded the body of the Guru in his cart filled with cotton and brought it to his home. In order to cremate the body of the Guru, they set fire to their own house. -Dr. Ratan Singh Jaggi, Sikh Panth Vishvakosh, part four, page 1749.
History of ‘Vanjara’ Composition
According to Bhai Vir Singh, the traditional scholars say that this composition was revealed in relation to a vanjara who visited Guru Ramdas Sahib for discourse and guidance. The vocative term vanjara has appeared two times in the rahau of the first and sixth stanzas of this composition. This also suggests that this composition may have been revealed in conversation with or in relation to a particular vanjara.
Bhai Vir Singh, Santhya Sri Guru Granth Sahib, part two, page 703.
