Shaheed Bhai Mani Singh

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Bhai Mani Singh was a Sikh scholar and leader during the eighteenth century. He is considered one of the most hallowed martyrs in Sikh history. The nature of his martyrdom has become a part of the daily Sikh Ardas (prayer).

Contents 1 Ethnicity 2 Year of birth 3 In the service of the Guru 4 The Mughal Empire 5 Execution 6 A scholar 7 Celebate life 8 References 9 Books and articles 10 External links

[edit] Ethnicity

Bhai Mani Singh Shaheed came, according to Bhai Kesar Singh ji Chhibbar^[1], his contemporary, of a Kamboj family, but according to Giani Gian Singh Dullat [1822-1921], author of the Panth Parkash, of a Dullat Jatt family of Kamboval village (now extinct), near Sunam ^[2] in Sangrur district of the Punjab. Since Giani Gian Singh himself belonged to Dullat lineage, hence he has claimed Bhai Mani Singh as one of his Dullat ancestors ^{[3] [4]} On critical review of various editions of Panth Parkash as well as Giani's own family history, its chronology and other relevant issues in the light of available physical evidence, it is virtually impossible to accept Giani Gian Singh's claim on Bhai Mani Singh Shaheed. ^[5]. Even in the well-known classic Punjabi Mahankosh, the distinguished Sikh scholar of 20th century, Bhai Kahn Singh Nabhha, clarifies that the Dullat Jatt ethnicity of Bhai Mani Singh is being pressed forward solely and solely by Giani Gian Singh alone. Numerous other scholars/writers, on the other hand, invest Bhai Sahib with a Kamboj ethnicity ^[6]. According to Giani Garja Singh, no person by the name Mani Singh has ever been in the ancestral line of Giani Gian Singh ^{[7] [8]}

Since Bhai Kesar Singh Chhibber, a contemporary of Bhai Mani Singh ^[9], claims to have personally met and seen the latter several times during his early age ^[10], he therefore, is a very reliable eyewitness on Bhai Mani Singh's family particulars. Moreover, being a non-Kamboj himself, Bhai Chhibber can be assumed to be absolutely non-committed with regard to his write-up on Bhai Mani Singh's ethnic background. In contrast, Giani Gian Singh ji Dullat is far removed in time by over a century and half from Bhai Sahib ji. And he has also an understandable motivation for investing Bhai Mani Singh ji with a Dullat Jatt lineage and thus connecting him with his own (Dullat) family to claim credit and honor for his family. Hence, his claim or evidence on Bhai Mani Singh's ethnic identity apparently becomes much weaker and dubious as compared to the evidence of a non-committed eyewitness like Bhai Kesar Singh ji Chhibber. As in Law Courts, so in History--the contemporary and uncommitted witness is always considered the most authentic and reliable evidence. There is thus no justification in over-ruling contemporary eyewitness Bhai Kesar Singh Chhiber, who, in no ambiguous terms, indentifies Bhai Mani Singh Shaheed as from Kamboj lineage^[11].

Koir Singh Kalal, another contemporary of Bhai Mani Singh, also lends support to Bhai Kesar Singh Chhibber's evidence on the Kamboj lineage of Bhai Mani Singh ^[12].

Based on Shaheed Bilaas by Kavi Sewa Singh, Giani Garja Singh ji (a Punwar Vanjara Rajput) has claimed that Bhai Mani Singh Shaheed belonged to Punwar (Vanjara) Rajput lineage and was born on March 10, 1644 AD. ^[13] in village Alipore in Multan, now Pakistan. Shaheed Bilaas was originally written in Bhattakhri in 1803 AD and is claimed to be based on Bhat Vahis. It is stated to have been transliterated into Gurmukhi draft by Chhajju Singh Bhat in 1870 AD which curiously remained unpublished for well over 90 years until Giani Garja Singh ji edited and published it with his own comments in 1961 AD. It is notable that in spite of persistent demands, the original drafts of Shaeed Bilaas by Sewa Singh in Bhattakhri (1803 AD) as well as its transliterated version in Gurmukhi script (1870 AD) have not been presented by Giani Garja Singh or his supporters to the Scholars at Punjabi University Patiala for the review and examination of their authenticity, genuineness and contemporariness. Giani Garja Singh’s claim on Bhai Mani Singh and Bhai Dayala Ji has recently been rejected by scholars of note from Punjabi University Patiala who call in question the authenticity of the referential sources cited by Giani Garja Singh to prove the Rajput lineage of Bhai Mani Singh Shaheed. These sources are yet to receive the rigorous and critical review from the scholar community for their authenticity and trustworthiness^[14]. Scholars assert that in order to seek favors and to please his patron Bhai Sangat Singh who was a great Grand son of Bhai Mani Ram Rajput^[15], Kavi Sewa Singh Bhat has intentionally transmuted Bhai Mani Ram Rajput into Dharama-acharya, Bhai Mani Singh Shaheed ^[16]. ^{[17] [18]}.

Dr G. S. Nayer, Member Editorial Board, Punjabi University Patiala, also asserts that there is no real reason to reject the evidence of Bhai Kesar Singh Chhibber on Bhai Mani Singh as coming of Kamboj lineage ^[19].

Prof Gurmukh Singh Waraich of Patiala University has also rejected Garja Singh's unattested and uncritiqued referential sources about Bhai Mani Singh Shaheed as being unscientific. In his research article on the identity of Bhai Mani Singh, Prof Waraich asserts that Bhai Mani Singh Shaheed belonged to the Kamboj lineage ^[20].

According to Sher Singh Sher (a Non Kamboj scholar), Bhai Mani Singh Shaheed was a paternal nephew (i.e Bhateeja) of Bhai Dayala Ji and belonged to the Kambo caste.^[21]

Latest, a well known Punjabi writer and historian, S. Kirpal Singh has written a research book on Bhai Mani Singh Shaheed which was published in 2004. The book is in response to Shaheed Bilaas of Giani Garja Singh and it treats of the subject from the very fundamentals, and establishes that it was Bhai Mani Singh Kamboh (Kamboj) of village Kambohwal (now Longowal) and not Bhai Mani Ram (a Punwar Rajput) of village Alipore, Multan, who was martyred by being cut piece by piece at Lahore. ^{[22] [23] [24] [25] [26]}.

According to Karam Singh historian, in the wake of Anandpur disaster when Bhai Mani Singh had escorted the wives (Mehils) of Tenth Guru ji to Delhi, they were also accompanied by some devoted Kamboh families including that of Bhai Shihan Singh ^[27] which had been in the service of Gurughar. It appears highly likely that these families originally belonged to Kambohwal and had moved to Anandpur in the shelter of Gurughar and then permanently stayed there in the service of ninth Guru ji. Bhai Dayala ji and Bhai Mani Singh, to all probability, belonged to these devoted Sikh families of the Kamboh lineage. Karam Singh Historian had recommended further research on these Kamboh families.

[edit] Year of birth

There is some uncertainty about the exact year of birth of Bhai Mani Singh. Giani Thakur Singh writes his year of birth as 1672 AD while some other writers put it at 1670 AD. But according to Sohan Singh Seetal, a well known Sikh historian, Bhai Mani Singh was born in 1664 AD. Principle Satbir Singh wrote the year of birth as 1672 in his 1970 edition but changed it to 1662 AD in the later editions of "Sada Itihaas" (See: Sada Itihaas, 1998, p 154, Principle Satbir Singh). According to Dr Santokh Singh also, Bhai Mani Singh was born in 1662 AD (The Guru's Word). These earlier dates are indirectly based on Giani Giani Singh's references to ninth Guru's visit to village Akoi/Malwa in year 1665 AD. Based on critical analysis of ancient Sikh writings, it may appear that Bhai Mani Singh was born no later than 1665 AD, hence years given by Giani Sohan Singh Seetal or Principal Satbir Singh/Dr Santokh Singh etc. appear more closer to truth.

According to Shaheed Bilaas edited and published by Giani Garja Singh ji in 1961, the birth date of Bhai Mani Ram (alias Bhai Mani Singh Rajput) of Alipore, Multan is 1644 AD.

[edit] In the service of the Guru

Bhai Mani Singh is said to have been brought in the early years of his childhood to the presence of Guru Tegh Bahadur at Anandpur. He was approximately of the same age as the Guru's own son, Gobind Rai. Both grew up together - Gobind Rai() and Mania were the names they went by in those pre-Khalsa days. Mani Singh remained in his company even after he had ascended the religious seat as Guru. Mani Singh accompanied the Guru to the seclusion of Paonta where Guru Gobind Singh spent some three years exclusively given to literary work.

Bhai Mani Singh took Amrit at the hands of Guru Gobind Singh Ji on the day of the creation of Khalsa. When Guru Gobind Singh Ji left Anandpur on the night of December 20, 1704, his family got separated at river Sirsa in the confusion created by the Mughal attack. Bhai Mani Singh took Mata Sundri Ji and Mata Sahib Devan to Delhi via Ambala.

In 1706, Bhai Mani Singh escorted Guru Sahib's wives to Talwandi Sabo where the Guru was staying. When Guru Sahib left Agra with Emperor Bahadur Shah for Nander in 1707, Mata Sahib Devan and Bhai Mani Singh accompanied him. Afterwards Bhai Mani Singh escorted Mata Sahib Devan Ji back to Delhi where she lived with Mata Sundri Ji for the rest of her life.

Mata Sundri Ji came to know of the trouble that was brewing between the Tat Khalsa and Bandai Khalsa military factions of the Sikhs. She appointed Bhai Mani Singh as the Granthi of Harimandir Sahib and sent him to Amritsar with Mama Kirpal Singh (Chand), the maternal uncle of Guru Gobind Singh Ji. On his arrival at Amritsar in 1721, Bhai Mani Singh restored peace among the Khalsa and put the affairs of Harimandir Sahib in order.

[edit] The Mughal Empire

By 1737, the Mughal government of Lahore had strictly prohibited the Sikhs to visit Amritsar and bathe in the holy tank. To overcome this restriction, Bhai Mani Singh applied to Governor Zakariya Khan for permission to hold the Diwali festival at Harimandir Sahib. The permission was granted for a tribute of Rs.5,000. He hoped that he would be able to pay the sum out of the offerings to be made by the Sikhs who were invited to come.

The Sikhs came in large numbers. Zakariya Khan, under the pretext of keeping order, sent a force under Diwan Lakhpat Rae to Amritsar. The force was stationed near Amritsar. It was to march towards the city just on the day of the festival so that the Sikhs might be frightened and dispersed. The trick worked and the fair broke up at the approach of the Mughal army.

[edit] Execution

Bhai Mani Singh was arrested for not paying the stipulated sum. He was asked by the Qazi to embrace Islam or else face death. Bhai Mani Singh stoutly refused to barter his religion and boldly opted for death. By orders of Zakarya Khan, Bhai Mani Singh was executed at Nakhas, Lahore in December, 1737 AD. The Nakhas has ever since been known as Shaheed Ganj - the place of martyrdom.^[28] This was a gruesome execution in which Bhai Mani Singh's body was chopped to pieces joint by joint starting from the extremities interior-wards. The Martyrdom greatly inflamed the passions of the Sikhs. They pledged to uproot the evil forces of the Mughals sooner than later.

[edit] A scholar

Bhai Mani Singh acted as scribe when Guru Gobind Singh Ji compiled Sri Guru Granth Sahib from his sacred tongue. Bhai Sahib is also stated to have transcribed many copies of the sacred Sikh scriptures which were sent to different preaching centers in India. He also taught the reading of Gurbani and its philosophy to the Sikhs.

Bhai Sahib was responsible for collecting the Bani (holi writings) of Guru Gobind Singh Ji and compiling it in the form of Dasam Granth. Besides this, Bhai Sahib also authored Japji Sahib Da Garb Ganjni Teeka (teeka means translation and explanation of a work). He expanded the first of Bhai Gur Das's Wars into a life of Guru Nanak which work of his is called Gyan Ratanawali. Mani Singh wrote another work, the Bhagat Ralanawali, an expansion of Gur Das's eleventh War, which contains a list of famous Sikhs up to the time of Guru Har Gobind. He also prepared a new version of Sri Guru Granth Sahib in which, for the convenience of Sikh Sangat, he took out Guru-bani from the Ragas and rearranged/systematised it for each Guru separately. He did a similar thing with the Bhagat-bani also. It is stated that the segregation of Bani thus was disapproved by the Sikh-Sangat in general and Bhai Sahib was reprimanded for the sacrilege accordingly.

In his capacity as a Granthi of Darbar Sahib, Bhai Singh is also stated to have composed the Ardaas (Sikh Prayer) in its current format. He also started the tradition of adding the deeds of the Gursikhs with the prayer.

[edit] Celebate life

Bhai Mani Singh remained unmarried all his life. This is very well attested by the ancient Sikh scholar, Bhai Rattan Singh Bhangu^[29]. Bhai Rattan Singh Bhangu further attests that Bhai Mani Singh was Pujarion sir baddo pujaree ^[30] i.e "a foremost worshipper (at Harimandir)", which evidence pre-eminently projects the scholarly side of Bhai Mani Singh's personality^[31]. But compared to this, Bhai Mani Ram (Rajput) of Giani Garja Singh's "Bhat & Panda Vahis" was married twice, is stated to have fathered ten sons and was more of a warrior bent of mind than scholar. How can a married man and a father of ten sons be called a celebate? This evidence proves that Grihasthi: Bhai Mani Ram (Rajput) of Alipore, Multan, was not the same as the Jati-Sati (i.e. celebate) Dharam-Acharya: Bhai Mani Singh Shaheed.

[edit] References

1. ^ Bansawalinama, Charana 10, 13, Bhai Kesar Singh Chhibber
2. ^ Panth Parkash, Second Edition, Lahore, p 271, Giani Gian Singh
3. ^ Shaheed Bilaas, 1961, p 14, Giani Garja Singh; Bhai Mani Singh Shaheed, 2004, p 20-23, Kirpal Singh; also: Bhai Mani Singh and his caste, Dated Nov, 21, 1993, Dr Parkash Singh Jammuu, Punjabi University Patiala
4. ^ Dr Parkash also observes: “Only Giani Gian Singh says that Bhai Mani Singh was a Dullat from Kambohwal. But Giani Gian Singh’s writing comes a century and half after Bhai Sahib’s martyrdom and since Giani Gian Singh was himself a Dullat Jat, hence his claim on Bhai Sahib can not be accepted in preference to the earlier evidence of Bhai Kesar Singh Chhibber, who besides being a Brahmin scholar, was also a contemporary of Bhai Mani Singh Shaheed. It is understandable that Bhai Kesar Singh Chhibber did not have any personal motives to misrepresent Bhai Sahib’s identity like Gian Singh Dullat”.
5. ^ It is important to know that Giani Gian Singh ji Dullat often goes on changing his own statements about the basic parameters of his own ancestors in different editions of his Panth Parkash. And there are numerous inconsistencies in his own ancestral family particulars. This goes to prove that Giani Gian Singh ji is not sure of what he is writing about. This adds enough elements of doubt to his professed claim on the actual Bhai Mani Singn Shaheed. [1] Another important point here: Giani Gian Singh Dullat was born in 1822 AD. Bhai Nagahya Dullat was the elder brother of Bhai Mani Singh Dullat. If Bhai Mani Singh was born around 1662-1665 AD, then Bhai Nagahya Dullat must have been born, at least around 1660-1662 AD. Thus, there is an intervening period of over 160 years between the "year of birth" of Bhai Nagahya Dullat (great grand father) and that of Giani Gian Singh Dullat (great grand son) if we accept Giani Gian Singh's claim on Bhai Mani Singh. This involves THREE human generations, which gives us about 54-55 years for one human generation. This number is prepostrously huge (55 years/per generation) and virtually impossible. Based on the numerous generational data worldwide, the average human generation is often taken to be about 25 (i.e. 20 to 30) years by all scholars though it may also extend upwards to as much as 35 or 40 years under special circumstances only. It is extremely important to note that if only ONE of these THREE generations (55 years each) of Giani Gian Singh's family from Naghahya (great grand father) to Giani Gian Singh (great grand son) happens to be of the usual length of 30 years (for which there is an extremely high probability), the average for the remaining TWO generations would then become about 68 years!. This number is utterly absurd and unacceptable! This single argument alone virtually negates Giani Gian Singh's claims on Bhai Mani Singh Shaheed whom he calls Dullat Jatt from his lineage
6. ^ Encyclopaedia of Sikh Literature, Mahan Kosh, 1974, foot note, p 951
7. ^ Shaheed Bilaas, 1961, p 14, Giani Garja Singh
8. ^ In his Twarikh Guru Khalsa, Giani Gian Singh attests that village Longowal was founded by Baba Ala Singh of Patiala in 1731 AD with the blessings of Bhai Mulchand Baggi Bodi Wala faqir (Twarikh Guru Khalsa, Part III, 1894, pp 673-674). But in the fifth and final edition of his Panth Parkash published in the first decade of 20th century, Giani Gian Singh corrects himself and attests that Longowal was founded on the ruins of Kambohwal by Baba Ala Singh in 1749 AD (See: Panth Parkash, pp 1317-18, Republished by Bhasha Vibhag, 1970 etc). Giani Gian Singh further informs us that at the time of founding of Longowal, Bhai Kala Dullat, father of Mania Dullat and Nagahya Dullat was still alive and lived in active military service in the company of Baba Ala Singh, founder of Patiala. It is also known from the Panth Parkash and Giani's other writings that Bhai Mani Singh was born in Kambohwal (now Longowal) and was already there when 9th Guru ji visited Akoi in Malwa in 1665 AD (Panth Parkash, p 676, 1316-18 etc). This verifies that Bhai Mani Singh Dullat may have been at least few years old in 1665 AD. This is the reasons some scholars fix Bhai Singh (Dullat)'s birth around 1662 AD. This tells us that Bhai Nagahya Dullat, elder brother of Bhai Mani Singh Dullat, must have born at least in 1660 AD or earlier. This leads one to conclude that Bhai Kala Dullat, their father, must have born at least in 1640 AD so as to bear a child (Nagahya) in 1660 AD. All this discussion establishes that Bhai Kala was already over 109 years old (at least) in 1749 AD and was still in active military service with Baba Ala Singh of Patiala. This scenario seems very improbable. How come Bhai Kala at least 109 years old could still be in active military service with Baba Ala Singh at the time of founding of Longowal in 1749 AD? This is yet another negativity in the professed claim of Giani Gian Singh on Bhai Mani Singh Shaheed
9. ^ On careful reading of the Bansawalinama, it becomes known that Bhai Kesar Singh Chibber was born in 1699. This is because Chhibber himself attests that at the time of writing of Bansawalinama, he was of 70 years old. e.g. Sattar baras sodh main keeti, taan ih katha sunai: (Bansawalinama Charan 14, verse 625). It is notable that the Bansawalinma was written in 1769 AD. Bhai Mani Singh assumed control of Harimandir as its Granthi in 1721 and stayed in that capacity till his martyrdom in 1737. Bhai Kesar Singh Chhibber's own father Bhai Gurbaksh Singh was working as Daroga of Harimandir Sahib and Bhai Kesar Singh Chhibber was also staying with him at Amritsar. Therefore, Bhai Kesar Singh Chhibber who lived close to Bhai Mani Singh after his appointment as Granthi of Harimandir in 1621 AD, must have naturally become very familiar with Bhai Mani Singh. Bhai Kesar Singh Chhibber was, therefore, in very good position to collect information and make correct judgement about Bhai Mani Singh and his ethnic particulars. He, therefore, correctly and unambiguously states that Bhai Mani Singh Sahib belonged to Kamboj lineage (e.g: Ih Granth Avtar Lila da jo hai se, Bhai Mani Singh Musadee, jaati (caste) Kamboh horan tyaar karvayaa; OR: Tab Bhai Mani Singh jaati (caste) Kamboh kahiye, so aan miley jin ke sam Sikh koi aisa Guru ka nahiye etc. etc. : see Charan 10th, Bansawlinama, Bhai Kesar Singh Chhibber ) and also expressly states that Bhai Sahib ji was martyred by being chopped piece by piece (See: Bansawlinama Charan 10).
10. ^ Bansawalinama, Charan 13, 14, Kesar Singh Chibber
11. ^ Shaheed Bhai Mani Singh, 2004, 96, S. Kirpal Singh: also: THe Kambojas Through the Ages, 2005, p 266; Bhai Mani Singh Shaheed and his Caste, Kamboj Virasat Chetna Manch, 1993, Dr Parkash Singh Jammu
12. ^ Koir Singh Gurbilaas, Patsahi 10, (Ed) Shamsher Singh Ashok, Punjabi University Patiala, 1986, p 294-295. See Verses 204-209; Shaheed Bhai Mani Singh, 2004, pp 91-94, Kirpal Singh (a research book), The Kambojas through the Ages, 2005, p pp 265-66
13. ^ Ancient Sikh tradition, deeply ingrained in the mind of Sikhs, however tell us that Tenth Guru ji and Bhai Mani Singh were approximately of the same age and were Bal-sakhas or childhood friends. This is also confirmed by Giani Gian Singh (e.g: Mania maat-pita kai sangai | Gayo huto guru paas nisangai || balk kai sang balak thaaso | ketak din Anandpur baaso || sahibjade sangai khelat|rehat ren-din Anand jhelat ||: Panth Parkash, Bhasha Vibhag, 1987, p 676). This tradition clearly teaches us that Bhai Mani Singh Rajput (birth 1644) was over 22 years older than Guru Gobind Singh ji (birth 1666 AD) and thus can not be said to be a balsakha or childhood friend of the latter.
14. ^ Encyclopedia of Sikhism, Vol IV, p 95-96, Dr Harbans Singh
15. ^ Shaheed Bilaas, Bhai Mani Singh, 1961, p 93, (Ed) Giani Garja Singh.
16. ^ op cit., p 95-96), Dr Harbans Singh; Shaheed Bhai Mani Singh (a research book), 2004, pp 37-98, S Kirpal Singh
17. ^ According to Dr Parkash Singh of Punjabi University Patiala, the main supporters of Giani Garja Singh’s hypothesis on Bhai Mani Singh Rajput are Dr Piar Singh and Prof Piara Singh Padam. The trio belongs to the Shimba Mehra caste which claims a Rajput origin. With the underlying intention to upgrade their caste-status in Sikh Society, these people have tried to promote a fictitious poetic narration based on a dubious writing (Shaheed Bilas by Sewa Singh Bhta, 1802, Trans to Gurmukhi in 1870 AD) the authenticity and genuineness of which is yet to be examined and verified by Sikh scholars. Even in spite of the persistent demands, Giani Garja Singh or any of his supporters have failed to present the "original draft" of Shaheed Bilas to the Sikh scholars for review and evaluation. This makes the things still more dubious (Dr Parkash Singh, S Kirpal Singh).
18. ^ It is of interest to note that Giani Garja Singh claims that there was only one Bhai Mani ji (same as Bhai Mani Ram Rajput) who after taking Amrit became Bhai Mani Singh. But it is very important to oberve that Bhai Santokh Singh Chudamani, the earliest Sikh writer, has umistakably attested TWO Bhai Mani ji (1) Bhai Mani Singh whom he attests as Shaheed (mentioned in "Sri Guru Nanak Parkash", Purav Adhyai 37, verses 70-71) who himself takes Amrit from Shri Guru Gobind Singh ji at Anandpur Sahib on Baisakhi day. (2) Bhai Mani Ram, son of Bhai Mai Das Rajput of Alipore/Multan, who pays visit to Anandpur Sahib and presents his five sons (Bachitter Singh, Udey Singh, Anik Singh, Ajab Singh and Ajaib Singh) to Tenth Guru ji and asks Amrit not for him but for his five sons (See: Sri Guru Partap Suraj). Thus Bhai Santokh Singh umistakably talks of two Bhai Mani ji....Bhai Mani Singh who takes Amrit himself from Tenth Guru ji, whereas Bhai Mani Ram who requests gift of Amrit from Tenth Guru ji for his five sons. Even the Sikh Classics like Punjabi Mahankosh by Bhai Kahn Singh Nabha and The Encyclopedia of Sikhism by Dr Harbans Singh (Patiala University) take Bhai Mani Singh of Kambohwal/Longowal and Bhai Mani Ram Rajput of Alipore/Multan as two distinct historical personalities.
19. ^ Identity of Bhai Mani Singh, Article, Published in Punjab History Conference, Twenty Second Session, March 25-27, 1988, part I, Proceedings, Punjabi University Patiala, 1989, pp 80-81; Kambojas Through the Ages, 2005, p 248-267; Bhai Mani Singh Shaheed, 2004, Kirpal Singh
20. ^ Identity of Bhai Mani Singh, Article, Published in Punjab History Conference, Twenty Second Session, March 25-27, 1988, part I, Proceedings, Punjabi University Patiala, 1989, p 80-81, Gurmukh Singh Waraich; also see: Kambojas Through the Ages, 2005, p 255
21. ^ Glimpses of Sikhism and the Sikhs, 1982, p 207, Sher Singh Sher.
22. ^ Bhai Mani Singh Shaheed, (research book), 2004, pp 37-95; See also: The Kambojas Through the Ages, 2005, pp 249-266.
23. ^ The author S Kirpal Singh rejects, one by one, the arguments put forward by Giani Garja Singh to pass on Bhai Mani Ram "Rajput" as the "scholar" and "Dharamacharya", Bhai Mani Singh Shaheed. Kirpal Singh especially visited Hardwar to personally review and verify the contents of the Panda Vahis relating to Garja Singh's family and reports that there are dubious entries as well as discrepancies in chronological order as well as indications of doctoring of the "Panda Vahis" at Hardwar in respect of Giani Garja Singh's family. Kirpal Singh has further found that the Panda Vahis at Hardwar can very easily be got manipulated or tempered-with through the Pandas by any one at any time, and are therefore, by no means a reliable and scientific source of correct information. Similar arguments also apply to the Bhat Vahi Multani Sindhi and others Vahis which Giani Garja Singh or his supporters like Piara Singh Padam, Dr Piar Singh etc. have blindly followed to show that Bhai Mani Singh Rajput was the real Bhai Mani Singh Shaheed. But the new and detailed research by S Kirpal Singh very much negates this claim of Giani Garja Singh. S Kirpal Singh reports a clear-cut forging of the documentaion and evidence by Giani Garja Singh. He further asserts that a poetic booklet known as Shaheed Bilaas (supposedly authored by Kavi Sewa Singh Bhat in 1802 AD) had in fact been created between 1928 AD and 1958 AD under a pre-meditated plan to transmute Bhai Mani Ram Rajput into Bhai Mani Singh Shaheed. In the Shaheed Bilas (Editor Giani Garja Singh, 1961, p 71), there is reference to a Hukamnama claimed to have been issued by Tenth Guru ji to Bhai Mani Singh Rajput (Mani Ram Rajput) supposedly in recognition of his services for Harimandir Sahib. Giani Garja Singh attaches a copy of the Hukamnama in the Shaheed Bilas (Edited) to support his claim that it was Bhai Mani Singh Rajput who acted as the granthi at Harimandir Sahib (Shaheed Bilas, facing p 71). But the Hukamnama as it stands has obviously been addressed to his five sons rather than to Bhai Mnai Singh Rajput. It starts with 'Ik Omkar Satgur Parsad', then follows names of "Bhai Bachitter Singh ji", "Bhai Udey Singh ji", "Bhai Anik Singh ji", "Bhai Ajab Singh ji", "Bhai Ajaib Singh ji") in the first four lines of the Hukamnama. Then it mentions 'Naik Mai Das', then follows the word 'woi Mani'. Immediately after 'Mani', there is an obvious erasing/blotting of three or four words and superimposed overwriting and then follows 'Wahiguru saram rakhega'. After this, comes rest of the incohherent and unsophisticated wording. Microscopic examination of the copy of this Hukamnama shows clear signs of doctoring in its sixth line i.e Mani Ram ji appears to have been transmutated to Mani Singh (nu). It is also glaringly noticeable that, though the honorific titles and words like "Bhai" and "ji" have been used in this so-called Hukamnama with the names of all sons of Bhai Mani Ram Rajput, yet surprisingly enough, no such honorifics have been used with the name of Mani Ram (Mani Singh Rajput) their father or Mai Das their grand-father. A relevant question arises here that if the Hukamnama was designed specifically for Bhai Mani Singh Rajput in recognition of his services for Harimandir as the Shaheed Bilas claims, then why has it been addressed to his five sons rather than to Bhai Ram Rajput himself, and further why have no honorific epithets/address-modes like "Bhai" and "Ji" been used with the name of Bhai Mani Ram Rajput in this Hukamnama, and further why does the name 'Mani'... appear at fifth line and only after the names of his four sons? Moreover, where have the services of Bhai Mnai Ram Rajput for Harimandir been recognised in this Hukamnama? This so-called Hukamnama gives prominence and distinction only to his five sons rather than to Bhai Mani Ram Rajput himself. This surely suggests that this Hukamnama, if at all genuine, was issued to his five warrior sons in recognition of their warrior-services to Sikhism rather than to honor Bhai Mani Ram Rajput for his personal services to Harimandir contrary to what Giani Garja Singh tries to project in the Shaheed Bilas (See p 71, Shaheed Bilas, 1961). This clearly proves that the identity of Bhai Mani Ram (alias Mani Singh Rajput) was known only through his five warrior sons rather than because of his own individual services/achievements for the Sikhism if any. It is also important to observe that name Mani Ram ji (transmutated to or Mani Singh (nu)?) has been used in this Hukamnama for the purpose of relating the five sons to their father and grand father. Thus, the discussion so far clearly proves that Bhai Mani Singh Rajput of the Shaheed Bilas was not the same historical personage as Bhai Mani Singh (Shaheed)---the Dharamacharya, the Scholar, the Martyr, the Granthi of Harimandir Sahib---the one who has the honor of achieving martyrdom by being chopped piece by piece at Lahore. S Kirpal Singh has very critically and thoroughly examined this Hukamnama and proved it as forged/spurious one. The over-all language of the Hukamnama is dubious, unsophisticated, incohherent and unscholarly when compared to the authentic Hukamnamas issued by Tenth Guru ji to his Sikhs (See: Hukamname of Shri Guru Sahiban, Mata Sahiban, Banda Singh atey Khalsa ji De, Punjabi University Patiala, 1999 for comparison; See also: Kambojas Through the Ages, 2005, p 256; Bhai Mani Singh (A Research Book), 2004, pp 37-98).
24. ^ Another supporting evidence presented by Giani Garja Singh to project Bhai Mani Ram Rajput as the actual Bhai Mani Singh Shaheed is a hand-written letter supposedly written by Bhai Mani Singh from Amritsar to Mata Sundri ji at Delhi in April 1711 AD (See: Shaheed Bilas, p 96, (Edited), Giani Garja Singh). Quoting this letter, Garja Singh also claims that it was Bhai Mani Singh Rajput who was responsible for the collection of the lost Bani of Tenth Guru ji and its compiling and editing into Dasam Granth. Giani Garja Singh claims that he had discovered this letter from a Sikh family in Delhi but does not identify the Sikh family for some reasons, nor does he tell the date of acquisition of the said letter by him. But it is important to note that this letter nowhere attests that its author was Bhai Mani Singh Rajput. What is more interesting, several Sikh research scholars have also declared this letter as forged and spurious one, supposedly written by someone with ulterior motives and at a time much later than that of Bhai Mani Singh Shaheed (See Refs: Sikhism its Philosophy and History, Institute of Sikh Studies, S.A.S Nagar, Chandigar, 1997, pp 713-714, Dr Daljit Singh, Khark Singh (Editors); Bhai Mani Singh Jeewani and Rachana, 1983, p 44, Dr Rattan Singh Jaggi; Shaheed Bhai Mani Singh (a Research Book) 2004, pp 75-80, S Kirpal Singh etc).
25. ^ Even if the letter is accepted as genuine, it still does not prove Garja Singh’s claim that Bhai Mani Singh Shaheed was a Rajput from Multan. The wording, the expressions, the sentence formation and the over-all language of the letter---all point to its author being from East Punjab rather than Multan in Lehinda Punjab. It is justifiably argued by scholars that if the author of the letter was born in Alipore/Multan in Lehinda Punjab, the letter should have unavoidably contained slight traces, glimpses and ingredients of Lehindi (Multani) dialect blended into it. Specialist of all Punjabi dialects as well as of Shri Guru Granth Sahib’s language, Dr Harkirat Singh of Punjabi University Patiala, has critically examined the letter and certified it as being free from any Lehinda influence. On the other hand, he certifies the letter as being strongly marked by East Punjabi influence. Thus we see that this evidence disproves any connection of Bhai Mani Singh Rajput (from Multan) with this letter. On the other hand, the letter rather establishes Bhai Mani Singh of Kambohwal as the true author of this letter provided the letter is genuine one.
26. ^ Dr Piar Singh is said to be brain behind Shaheed Bilas Story. He has also written a foreward to Shaheed Bilas (Shaheed Bilas, (Ed) Giani Garja Singh,1961). As a Reader in Punjabi University, Dr Piar Singh was assigned a project on a Punjabi Dictionary. His implemenation of the assignment created so much uproar and controversy in the University that his entire work was finally trashed-up as being as good as rubbish. The same Dr Piar Singh was also declared Tankhahiya by Akal Takhat for writing unauthentic material about S.G.G.S Birs. Therefore, it is only fair to be extra careful while agreeing with the views of people like Dr Piar Singh with dubious scholarship (Dr Parkash Singh, S Kirpal Singh)
27. ^ Bhai Shihan Singh was a Kamboh from Sunam. His childhood name was Singha. Tenth Guru ji had cured his fever at Sunam when Singha was a mere child. Later on, Singha's family moved to Anandpur and dedicated its services to the Gurughar. After taking Amrit, Singha became Shihan Singh. Shihan Singh grew into a scholar and scribe. After Anandpur Saka, Shihan Singh stayed at Delhi in the service of Mata Sundri ji. Both Bhai Mani Singh (also a Kamboh) and Shihan Singh were actively involved in tracing and collecting the Bani of Tenth Guru ji lost in the wake of Anandpur disaster (Shaheed Bhai Mani Singh, 2004, pp 141 (fn 9), 129, 143, 100, S Kirpal Singh; cf: Zafarnama, arthat Vijay Pattar, Lahore Book shop, Ludhiana, Jan, 1993, p 30, Dr Gurdev Singh Pandohal).
28. ^ Shaheed Bilaas of Giani Garja Singh (1961) states that Bhai Mani Singh (Rajput) was arrested after Diwali of 1733 AD and was executed on June 14, 1734 AD i.e about 8 months after his arrest following Dewali (See: Shaheed Bilaas, Bhai Mani Singh, 1961, p 93, Editor Giani Garja Singh) whereas all other ancient sources and oral Sikh traditions assert that Bhai Mani Singh was martyred shortly after his arrest following Dewali---hence his Martyrdom is said to have occurred in the month of November or December according to other ancient sources. It must be remembered that the Mughal rulers of Punjab were noted for their quick executions of the Sikhs. It is highly improbable that they could ever have waited for eight months to execute Bhai Mani Singh after he was formally arrested and charged shortly following the Dewali. This does not make sense at all. This is another point in Shaheed Bilaas of Giani Garja Singh which conflicts with the traditionally accepted ancient Sikh sources. To all probability, Bhai Mani Ram alias Bhai Mani Singh Rajput of Alipore (born 1644) had died naturally of old age on June 14, 1734. He was already over 90 years on that date. His death was later confused with that of actual Bhai Mani Singh Shaheed by Kavi Sewa Singh Bhat simply to please his Patron, Bhai Sangat Singh, the great grand son of Bhai Mani Ram Rajput (See: The Encyclopedia of Sikhism, Vol IV, 1998, p 95-96, (Ed) Dr Harbans Singh; Shaheed Bhai Mani Singh (a research book), 2004, pp 37-98, S Kirpal Singh).
29. ^ See: Prachin Panth Parkash, Rattan Singh Bhangu, Edited by Bhai Sahib Dr Veer Singh, 1998 edition, p 222
30. ^ op cit., p 223, Rattan Singh Bhangu
31. ^ Mani Singh jo sant mahaan, Jati-Sati aur Gyani maan. Hathi tapi aur mat ko puro, sahansheel aur dil ko suro(See: Prachin Panth Parkash, 1998, p 222, Rattan Singh Bhangu)

[edit] Books and articles

• Ancient Bansawalinama, Charan 10, 13, 14, Bhai Kesar Singh ji Chhibber.
• Panth Parkash, Giani Gian Singh ji.
• Prachin Panth Parkash, (ed) Bhai Vir Singh, New Delhi Edition, p 222-223, Rattan Singh Bhangu.
• Encyclopedia of Sikhism, Prof Harbans Singh.
• Encyclopaedia of Sikh Literature, Mahan Kosh, 1974, foot note, p 951.
• Gurmat Sudhakar, Bhasha Vibhag, 1970, p 221, Bhai Kahn Singh Nabha.
• Sri Guru Gobind Singh ji di Shabad Murti, p 38, Bhar Randhir Singh ji.
• Bhai Mani Singh Shaheed and his Caste, Kamboj Chetna Manch 1993, p 86, Dr Parkash Singh.
• Sidki Jeewan, Mani Singh Shaheed Da Jeewan Britaant, 1907, Giani Thakur Singh.
• Jeewan Sandesh, (Itihaas Number), Giani Gurdit Singh ji.
• Bhai Mani Singh, Bhasha Vibhag, 1961, p 85, Dr S. S. Kohli.
• Sri Guru Gobind Singh ji de Darbari Rattan, 1994, p 251-252, Prof Piara Singh Padam.
• Glimpses of Sikhism and the Sikhs, 1982, Sher Singh Sher.
• Bansawalai Nama Das Patshahian ka, Bhai Kesar Singh Chhibber, Singh Brothers Amritsar, 1997, p 26, Editor Piara Singh Padam,
• Kambojas Through the Ages, 2005, p 248-267; Bhai Mani Singh Shaheed, 2004, Kirpal Singh ji.
• Punjab History Conference, Twenty Second Session, March 25-27, 1988, part I, Proceedings, Punjabi University Patiala, 1989, p 80, Dr G. S. Nayer Member Editorial Board, Punjabi University Patiala.
• Identity of Bhai Mani Singh, Article, Published in Punjab History Conference, Twenty Second Session, March 25-27, 1988, part I, Proceedings, Punjabi University Patiala, 1989, p 80-81, Prof Gurmukh Singh.
• Bhai Mani Singh Shaheed, (a research book), January 2004, Jullundur, K. S. Dardi.
• These Kamboj People, 1979, K. S. Dardi.

[edit] External links

Panjabi.net discussion forum [2]

Kamboj Society [3]