Bhai Mani Singh writes Dr. Sangat Singh "In the post Banda period especially after the ignominious removal of Farrukhisar which gave Sikhs some relief, they needed the wise leadership to ingrain the concept of the granth and the panth into the Sikh psyche for a decade and a half till his martyrdom it was provided by Bhai Mani Singh, an erudite scholar, well versed in exposition of Sikh Scriptures and Sikh philosophy.

It were his missionary tours explaining the Sikh scriptures that helped to leave an inedible mark of recognition of Shabad the word as contained in the Adi Granth as the guru. Bhai Mani Singh instilled into the Sikh psyche was that the Shabad as contained in the Adi Granth in its eternity, without any distinction including the hymns of bhaktas was the guru to be shown to the world, the hymns and the volume of Adi granth was nor worship as an idol.

Bhai Mani Singh who was the diwan of Guru Gobind Singh in 1690 has taken over Harmandir Sahib at Amritsar in 1699 from Minas.

He took over the administration of Harmandir Sahib as the third Granthy in 1716 according to some beliefs on the orders of Mata Sundri wife of Guru Gobind Singh.

Theologically Bhai Mani Singh was very clear, he made distinction between Bhagat Bani and Gurbani. A significant contribution of Bhai Mani Singh was the emergence of the medium of Ardas."

While at Amritsar Bhai Mani Singh sought the permission to celebrate Diwali at Harmandir Sahib and to organise a ten days fair on a payment of fees of Rupees 5000 from the Lahore Suba. The conspiracy of the Suba led Mani Singh to cancel the whole event. This irritated the Suba and they libeled Bhai Mani Singh for the loss of their fees. Bhai Mani Singh was summoned to Lahore. A factitious case against him for the non-payment of the fees was conducted an inept sense of the non-payment of the fees he was condemned to be cut to pieces limb by limb. Thus Bhai Mani Singh gave away his life on the 7th December 1738 protecting the principles of Sikhism.

Who was this man Bhai Mani Singh?

Bhai Mani Singh A Scholar
Bhai Mani Singh A Theologian
Bhai Mani Singh An Administrator
Bhai Mani Singh A Leader of Sikhs in the post Band period
Bhai Mani Singh A warrior
Bhai Mani Singh A Family man married with children?

Various history scholars have described him differently. Some have described him as a great warrior, a married man with sons who give their lives for the Sikh cause. Historians of the past and present have depicted him to suit their own requirement; in fact no one has tried to tell the history accurately and honestly. A very short history of just over 300 years have been vandalised by the so-called historians. Various historians, according to their researches have originated him from Alipur in Multan, Kambowal now village Longowal and some have mentioned him belonging to Kane Kache also he was a Parmar Jat, Dulat Jat and what else.

Bhai Mani Singh who was the diwan of guru Gobind Singh, head Granthy of Harmandir sahib and the one who was martyred at Lahore was in fact a Kamboj and from Mahrok gotra. Bhai Mani Singh was born on the 6th February 1672 to Bhai Naghaiya Singh and Daya Kaur (Diali) in a village called Hansomajra on the banks of river Ghaggar now in district Kamal Haryana. . At the young age he was taken to Anandpur Sahib by his father along with his brothers. At Anandpur Sahib he befriended Gobind Rai the son of Guru Teg Bhadur Ji . After spending some time when Bhai Naghiya wanted to come back to his village Hansomajra, Guru Teg Bhadur asked him to leave his youngest son Mani in his guardianship. Thus young Mani started his education along with Gobind Rai at Anandpur Sahib. Bhai mani singh excelled in his learning and showed scholarly qualities. After the demise of Guru Teg Bhadur, Gobind Rai became the 10th Guru mani singh was made the Diwan of the Gobind Rai's household.

Bhai Mani Singh served the Guru and the family, honestly and dedicatedly and the entire Sarbatt Khalsa until the end of his life on the 7th December 1738.

The martyrdom of Bhai Mani singh caused a widespread resentment and constituted the land mark in Sikh-Mugal relations. He died protecting the Sikh principles.

As mentioned earlier Mani Singh as described by Giani Gian Singh, in his book Panth Parkash describes him as a Dalut Jat from Kambowal now village Longolwal near Sunam District Sangrur. Giani Gian Singh went as far as associating his lineage to Bhai mani Singh. Giani Gian Singh claimed descent from the brother of Bhai Mani Singh Shaheed, Naghia Singh. Mani Singh was related to Bhai Bhai Naghia Singh, that is a fact. He was not the brother but Bhai Mani Singh's father. Giani Gian Singh was born in a village. Kambowal was a" Thhey" (in other words ruins). One could check the land records with the government of Punjab. The scholars of that time forced Giani Gian Singh to establish his lineageto Bhai Mani Singh and when he failed to do so he declared that there were Bhai Mani. One Bhai Mani Singh the Kambo and the second Bhai Mani Singh the Jat. To authenticate his claims he writes in his book Panth Parkash:
In fact there were two Bhai Mani Singh at the same time. Bhai Mani Singh Kamboj Musudi was the custodion of Harimandir Sahib and close associate of Guru Gobind Singh and the second Bhai Mani Singh a jat from Alipur Muggaffargarh Multan a married man Bhai Kesar Singh Chibbar in his book Bansawalinama 10 Patshian ka describes Bhai Mani Singh, who was martyred at Lahore as a Kamboj. He further describes another Bhai Mani Singh a Jat from Alipur known to have lived at the same time also associate of Guru Gobind Singh.

Bhai Kesar Singh Chibbar writes, Bhai Mani Singh the Kamboj was the one who compiled the Adi Granth and as well as Dassam Granth Each time he mentioned Bhai Mani Singh the Musdi, he mentioned him as Kamboj not a jat from alipur.

He further writes in his Bansawalinama 10 Patshian:4
Kesar Singh Chibber further writes with a reference to the compilation of Adi Granth and Dassam Granth:
Kesar Singh Chibber was the contemporary of Bhai Mani Singh and the other Bhai Mani Singh as well. He knew fully well who was who at that time. His mention of the Jat Bhai Mani Singh, a married man with sons in his book:
Ratan Singh Jaggi in his book Bhai Mani Singh Jiwan te Rachna published by Punjabi University Patiala do not dare to mention that there were two Bhai Mani Singh. Mr. Jaggi himself head of the history department at Punjabi University Patiala and with all the historical records at hand failed in his attempt to write the history, historically correct. According to Dr Jaggi Bhai Mani Singh was associated at the time of Guru Har Rai and then Guru Har Krishan. This may be possible in the case of Mani Singh the Jat from Alipur, but Bhai Mani Singh Musdi the Kamboj could not fit the time line as he was born later. 7

Dr Jaggi writes "Bhai Sahibs wife's name was Sito. After getting married, for some time he stayed at his house, later on with his two brothers Jetha and Dayala he went to the Darbar of Guru Harrai at Kiratpur and helped in the Langar.After the death of the Guru he went to stay with Guru HarKrishan in Delhi."
According to Dr jaggi Bhai Mani Singh along with his family arrived at Anandpur Sahib in 1672AD and at that time Bhai Mani Singh was 35 years old. Bhai Mani Singh was the childhood friend of Guru Gobind Singh and the age gap cannot be justified.

Giani Thakur Singh writes in his book Jiwan Bhai Mani Singh Ji Shaheed9

Giani Thakur Singh writes in his book Jiwan Bhai Mani Singh Ji Shaheed9

The copies of the original Vahies of the Mahrok Brahmins will prove that Bhai Mani Singh who was with Guru Gobind Singh all the way and then at Amritsar and then punished to be Cut limb by Limb was no other then Bhai Mani Singh the Kamboj.

Who were these two Bhai Mani singhs:

Bhai Mani Singh Kamboj

Date of Birth                             6th February, 1672
Place of birthVillage                Hansomajra Now Distt Kamal
Parents                                     Bhai naghiya & Bibi Diali
G Father                                   Channu
Marriage                                   Not Married
Brothers                                   Sedhu & Beeru
Children                                   None
Date of Death                          7th Dec. 1738AD At Lahore
Age At Death                            66 Years

Mani Ram Bhai

Date of Birth                         1644
Place of birthVillage            Village A1ipur Distt Muzaffargarh Parents Naik Mai Das & Madhari Bai
G Father                                Ballu (1595-1644)
Marriage                                Married to Sito Devi D/o Lakhi Rai Second wife Khemi
Brothers                                Jetha and Diala
Children                                Bachitter Singh Ude singh Anik Singh Ajab Singh Ajaib Singh From                                                 second wife Bhagwan Singh Balram Singh Desa Singh
Date of Death                       24th June 1734 at his Village Allipur
Age At Death                         90 Years

Guru Gobind Singh was years when Bhai Mani Singh the Kamboj was born and Bhai Mani Ram 22 years old when Guru was born. Accordingly the time line given by historians does not fit. Historians does not fit. Historians like Dr. Sangat Singh, Dr. Jaggi, and Giani Gian Singh have only taken references form Bhatt Vahi Multani that are not authentic documents.

Bhatt vahies are known to have written when they visited their client's glorify the clients. The historians have not endeavored to check anywhere else.

Bhai Kesar Singh Chibber was a Brahmin by caste and had no reason to distort or vandalise the history. He was contemporary of Bhai Mani Singh Kamboj. Not just once but several times he writes about Bhai Mani Singh Kamboj Musdi which means person responsible for Reading, Writing and litrary work. Bhai Kesar Singh Chibber a non-kamboj himself writes very clearly and unequivocally without any shadow of doubt at more than one place the caste of Bhai Mani Singh.
In History as in the court of law, the contemporary or the on the spot witness always weighs the most and is accepted as the most credible evidence. Circumstantial evidence is only taken into consideration in the last resort. The modem day historians have evaded the real evidence and relying heavily on the circumstantial evidance as to the ethinicity of Bhai Mani singh as it is most easily to consider. Bhai Chibber not only wrote about Bhai Mani Singh in minute details but also about the other Sikh personalities of the time as well.

Bhai Kesar Singh was a small boy when he came in contact with Bhai Mani Singh at Amritsar and came under his pupilship. Bhai kesar Singh experienced the happenings at the time and later on put them into a book form for the generations to come. He could not have made up the happenings of that time unlike other historians who have vandalized the history, suited to their requirement.

Punjabi university printed the Encyclopedia of Sikhism in 1997 and thus contradicted with the findings of the historians who claimed only one Mani Singh. The contributors to the Encyclopedia clearly claimed two Bhai Mani Singh at the same time in Guru Gobind Singh's Darbar.10

Baba Kahn Singh another known writer/historian in his Panjabi mahan Kosh11 has taken Giani Gian Singh's earlier claim and mentioned Bhai Mani singh as a Dulat jat, but in the footnotes gives an alternative opinion about his being from a kamboj community. Dr parkash singh of Punjabi University has challenged these historians and openly called Giani Gatja singh and his associates, a delibrate liers.

He further asked the Bhat Vahi Sindi Multani be produced in original upon which Giani Gatja Singh has based his research on but to no avail.
In the human psyche every one wants to be associated with a person of achievements and fame but if your father or brother or your relation turns out to be a bad element then one tries to disown the relationship. Bhai Mani Singh was a genius of a very high calibre and belongs to the whole community of Sikhs but at the same time his lineage should be recognised accordingly. Kambojas should be accorded the honour to have had a person of Bhai Mani Singh's caliber belonging to them. Punjabi university has done a lot of research in order to produce the encyclopedia of Sikhism, which is in the public domain, but at the same time the authorities at the helm should have the courage to discard the historically wrong researches and the men behind these researches.
Since then only 300 years have elapsed and we can still rectify the wrong doings of few people as it is going to haunt every one of us for centuries to come. Vandalism of historical facts is worse than the genocide that happens from time to time, people heal their wounds and get on with their lives, but the wound of wrong.

Shiromini Gurudwara Prabandhak committee is the most Shiromini of the Sikhs. They are the custodians not only of our Gurudwaras and other religious places but are the custodians of our Sikh history, the preservation of the history for all times to come. It is not requested but expected of this esteemed body to challenge the wrong doers boldly and set the records straight for the next generations once for all so that the history of our Sikhs is cherished as it has happened not as it was told.
We have a solemn duty on behalf of our Shaheeds, who gave away their lives so that we could have a better future, for us to protect their memories in the rightful manner only then the wounds of the historical vandalism will be healed.
MPA,Dip (Russian),Dip (French) Hnd(Comp.Sc) SA (Classical Music)
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