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This is reply to all of those u think Bhai Dayala Ji and bhai mani singh is from jaat clan..if u don't believe than check the references  
This is reply to all of those u think Bhai Dayala Ji and bhai mani singh is from jaat clan.bu
 
t he is not jaat he kamboj..if u don't believe than check the references  
Posted by Deepak Kamboj on Feb 24th, 2009


Bhai Dayal Dass Ji was son of Bhai Mai Dass and younger brother of martyr Bhai Mani Singh ji. His grandfather, Balu Ram had attained martyrdom while fighting in Guru Hargobind's first battle of faith against the Mughals. His ancestors belonged to Alipur near Multan. Bhai Mai Dass came to Kiratpur for an audience with Guru Har Rai in 1657 A.D. While returning, he left his three elder sons for service of the Guru's institution. Bhai Dayal Dass was fifteen when he entered the Guru's institution.
Bhai Dayal Dass Ji was son of Bhai Mai Dass and younger brother of martyr Bhai Mani Singh ji. His grandfather, Balu Ram had attained martyrdom while fighting in Guru Hargobind's first battle of faith against the Mughals. His ancestors belonged to Alipur near Multan. Bhai Mai Dass came to Kiratpur for an audience with Guru Har Rai in 1657 A.D. While returning, he left his three elder sons for service of the Guru's institution. Bhai Dayal Dass was fifteen when he entered the Guru's institution.
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On the 9th November, 1675 A.D., the qazis ordered that Bhai Dayal Dass be seated in a cauldron of boiling water. On hearing the ruling, Bhai Dayal Dass asked leave of the Guru. The Guru said, "Brother, your service has borne fruit due to which your turn has come before mine. Great are you and blessed is your devotion. What pleasure can be greater for me than to see my lifelong devotees sacrificing their lives for the protection of human rights even ahead of me. May God bless you with success."
On the 9th November, 1675 A.D., the qazis ordered that Bhai Dayal Dass be seated in a cauldron of boiling water. On hearing the ruling, Bhai Dayal Dass asked leave of the Guru. The Guru said, "Brother, your service has borne fruit due to which your turn has come before mine. Great are you and blessed is your devotion. What pleasure can be greater for me than to see my lifelong devotees sacrificing their lives for the protection of human rights even ahead of me. May God bless you with success."


Before putting Bhai Dayal Dass in the cauldron of boiling water, the qazis said, "There is still time. Embrace Islam and save yourself from pains otherwise you will face greater agony than your companion. You have seen how cruelly he was sawn." Bhai Dayal Dass replied, "You could not harass my companion. Did you notice, how calmly he was meditating on the word of his Guru when he was being sawn. Having made mockery of bodily pains, he had diffused into the Supreme Being. Hurry up and let my soul attain unity with the Lord." On his reply in the negative, the executioners sat him in the cauldron of boiling water. He stayed on sitting in the water with an unwavering mind. His flesh separated from his bones and his soul merged into the Supreme Being.
Bhai Dayala Ji was one of those Sikhs who were allowed by Sri Guru Teg Bahadur Sahib to remain with him and be arrested along with him under the orders of Emperor Aurangzeb. The other two were Bhai Mati Dass and Bhai Sati Dass.
Aurangzeb who was determined to convert the entire Hindu population of India into Islam even by force was immensly pleased by the message of
Early life
Guru Teg Bahadur received by him through Kashmiri Brahmins and Governor of Lahore.  He thought, it would not be difficult to deter the Ninth Guru of the Sikhs to shun the idea of coming to the rescue of Hindus from his tyrant methods of conversion.  He was confident that his learned Kazis and scholars of Islam would easily persuade the Sikh Guru to himself  become a Muslman..The learned Kazis questioned the advisibility of Guru in taking up the cause of Hindus, the idol worshippers, when he himself had no faith in idol worship.  They further told him that Islam preaches worship of one God like Sikh Gurus.  Islam even promised paradise for idol destroyers.
Guru Teg Bahadur’s reply to Kazi’s persuation and arguments was. “Those using force and the influence of the State to bring about conversion of population from one religion to another can never be graced by God.  They should only expect condemnation and punishment at the hands of the Lord. Every one should have the freedom of worship according to one’s belief.  He said that while it was true that he was trying to educate people about the futility of idol worship and ritualism and concentration on the worship of one God.  Since the advent of Guru Nanak, the founder of Sikh religion, millions of Hindus and Muslims have adopted Sikh religion, only through preaching and persuation.  He told them that they were also at liberty to adopt methods used by Sikh Gurus to convince people of other religions to join Muslim faith.
When Kazis, the learned scholars of Islam, failed to convince Guru Teg Bahadur about the supermacy of their religion and found that the Guru was stead fast towards his own religion, they planned to terrify him. In this regard, they cut Bhai Mati Dass into two pieces with a big saw. When Bhai Mati Dass’s brutal death in front of his eyes failed to terrify Guru Teg Bahadur.  Bhai Dayala bound with iron shackles was marched to the place Chandni Chowk where Bhai Mati Dass was done to death.  The Kazi offered to set him free and luxurious life if he accepted to be converted to Islam, or a torturous death in the event of refusal.
Bhai Dayala who had witnessed the horrible scene of two executioners sawing Bhai Mati Dass alive in front of thousands of spectators, had mentally and physically prepared himself for a similar treatment.
He told the Kazi, “Don’t think Bhai Mati Dass is dead.  He is sitting happily in the lap of merciful God and will live forever in the hearts of godly people.  Be quick and despatch me quickly to the heavanly abode where Bhai Mati Dass is waiting for me.  However, I too wish that I should also be allowed to lay down my life while facing my beloved Guru’s cage.”
Under the orders of the Kazi, a big Cauldrum (a very big vessel) was brought.  Bhai Dayala was made to sit in this vessel.  Water was put into the vessel and fire was lit under the vessel.
While Bhai Dayala satrted reciting Gurbani the water started boiling in the cauldrum.  Kazi continued to persuade Bhai Ji to save his precious life by accepting conversion to Islam.< Bhai Dayala paid no heed to it and kept meditating on the name of God, with grace of his Guru, who was witnessing from his cage his devout disciple was laying down his life in the most courageous and peaceful manner unmindful of the brutal manner, the tryants were doing him to death.  Boils appeared on the entire body of Bhai Dayala and the spectators were terrified by the most inhuman scene.  But Bhai Ji had before his eyes the model of martyrdom of the Guru Arjan Dev Ji, who was done to death under the orders of Emperor Jahangir in a similar but much worse manner.
Under the watchful eyes of thousands of spectators many of who were sobbing and graceful eyes of his Guru, Bhai Dayala’s soul left his body and acquired the grace of Guru and God.
His example of courage and conviction of his faith in Sikh religion and stead fastness to his belief will keep inspiring the Sikh youth and others for generations to come.He thus contributed his share in making the Sikh heritage richer still


References:-


According to Principal Satbir Singh, Bhai Dayala was real brother of Bhai Mani Singh Shaheed and belonged to village Kakaru in District Ambala, now in Haryana. The village is commonly called "Theh" [5]. Sher Singh Sher (a non-Kamboj researcher) writes that Bhai Dayala ji belonged to the Kamboh |Kambo or Kamboh caste and was a real paternal uncle (Chacha ji) of Bhai Mani Singh Shaheed[5]. But according to Harbans Singh Thind, Bhai Dayala was born in village Kalhe in Majha-des, District Amritsar, Tehsil Tarn-Taran in a family of Kamboh farmers. The village Kalha adjoins village Kang and is located few miles east of Tarn-Taran. His father Lall Chand was from ''Mutti'' clan of the Kamboj. His mother�s name was Chandika. Another well known research scholar S Kirpal Singh states that Bhai Dayala was Kamboj but does not give any further information about his family or his village[6]. A more likely scenario is that Bhai Dayala belonged to those famiilies of Kambohs which had earlier moved from Kambohwal (now Longowal) and had settled at Anandpur in the service of the Gurughar during the times of ninth Guru ji. .
 
References:-
According to Principal Satbir Singh, Bhai Dayala was real brother of Bhai Mani Singh Shaheed and belonged to village Kakaru in District Ambala, now in Haryana. The village is commonly called "Theh" [5]. Sher Singh Sher (a non-Kamboj researcher) writes that Bhai Dayala ji belonged to the Kamboh |Kambo or Kamboh caste and was a real paternal uncle (Chacha ji) of Bhai Mani Singh Shaheed[5]. But according to Harbans Singh Thind, Bhai Dayala was born in village Kalhe in Majha-des, District Amritsar, Tehsil Tarn-Taran in a family of Kamboh farmers. The village Kalha adjoins village Kang and is located few miles east of Tarn-Taran. His father Lall Chand was from ''Mutti'' clan of the Kamboj. His mother�s name was Chandika. Another well known research scholar S Kirpal Singh states that Bhai Dayala was Kamboj but does not give any further information about his family or his village[6]. A more likely scenario is that Bhai Dayala belonged to those famiilies of Kambohs which had earlier moved from Kambohwal (now Longowal) and had settled at Anandpur in the service of the Gurughar during the times of ninth Guru ji. .
{{Sikhism-stub}} {{india-bio-stub}} Category:Martyrs Dr Harbans Singh (Ed), The Encylopedia of Sikhism, Vol IV, Punjabi University, Patiala, 1998, pp 95-96; Identity of Bhai Mani Singh Shahid, Article Published in Punjab History Conference, 22nd Session, March 25-27, 1988, Part I, Proceedings, Punjabi University Patiala, 1989, p 80-81, Prof Gurmukh Singh; Bhai Mani Singh Shaheed, 2004, pp 57 sqq, Kirpal Singh Dardi; The Kambojas Through the Ages, 2005, pp 255-267 Shaheed Bilaas, Bhai Mani Singh, 1961, 25, 26, 105, Giani Garja Singh Giani Garja Singh's claim on Bhai Dayala as Punwar Rajput is allegedly based on Bhat Vahi Multani Sindh and Panda Vahis of Hardwar (See: Shaheed Bilaas, Bhai Mani Singh, 1961, Garja Singh). S. Kirpal Singh especially visited Hardwar and spent several days to personally review, examine and verify the contents of the ''Panda Vahis'' relating to Giani Garja Singh's family. S. Kirpal Singh reports that there are dubious entries as well as discrepancies in chronology, as also there are indications of tempering-with the "Panda Vahis" at Hardwar in respect of Giani Garja Singh's family (See: Bhai Mani Singh Shaheed, 2005, pp 61-64, Kirpal Singh). S. Kirpal Singh has further found that the ''Panda Vahis'' at Hardwar can very easily be got manipulated or tempered with, through these Hardwar Pandas, by any one at any time, and are therefore, by no means, a trustworthy and scientific source of reliable information. Similar arguments also apply to the ''Bhat Vahi Multani Sindhi and others Vahis'' which Garja Singh or his supporters like Piara Singh Padam, Dr Piar Singh etc depend on, to prove their case. This new information by S Kirpal Singh very much negates the claim of Giani Garja Singh and his supporters Saada Itihaas, Bhaag 2, p 154. Kamboj Itihaas, 1973, p 122-123, Harbans Singh Thind Glimpses of Sikhism and Sikhs, 1982, p 207, Sher Singh Sher The Kambojas Through the Ages, 2005, p 248, Kirpal Singh; Also see: These Kamboj People, 1979, p 218 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 Kamboh families. It appears highly likely that these Kamboh families originally belonged to Kambohwal and had moved to Anandpur to seek shelter in Gurughar and had permanently stayed there in the service of ninth Guru ji. Bhai Dayala Ji and Bhai Mani Singh, to all probability, belonged to these families of the Kamboh lineage. Karam Singh Historian had recommended further research on these Kamboh families

Latest revision as of 15:51, 1 January 2013

This is reply to all of those u think Bhai Dayala Ji and bhai mani singh is from jaat clan.bu t he is not jaat he kamboj..if u don't believe than check the references

Bhai Dayal Dass Ji was son of Bhai Mai Dass and younger brother of martyr Bhai Mani Singh ji. His grandfather, Balu Ram had attained martyrdom while fighting in Guru Hargobind's first battle of faith against the Mughals. His ancestors belonged to Alipur near Multan. Bhai Mai Dass came to Kiratpur for an audience with Guru Har Rai in 1657 A.D. While returning, he left his three elder sons for service of the Guru's institution. Bhai Dayal Dass was fifteen when he entered the Guru's institution.

On recommendation from Diwan Durga Mall, Guru Tegh Bahadur made him minister for domestic affairs. In 1665 A.D., when Guru Tegh Bahadur went to Assam from Patna, he left him at Patna to look after his family. The birth of (Guru) Gobind Singh took place under his care and service and he looked after the prince till he reached Anandpur.

After sending the Kashmiri Brahmins back on the 25th May, 1675 A.D., Guru Tegh Bahadur decided to go to Agra for courting arrest. Before leaving Anandpur, he asked his principal devotees to ask for any blessing they had at heart. All were unanimous in their reply, 'That we be granted permission to accompany you to Agra." Bhai Dayal Dass was also one of those Sikhs who had been arrested ahead of the Guru.

On the 9th November, 1675 A.D., the qazis ordered that Bhai Dayal Dass be seated in a cauldron of boiling water. On hearing the ruling, Bhai Dayal Dass asked leave of the Guru. The Guru said, "Brother, your service has borne fruit due to which your turn has come before mine. Great are you and blessed is your devotion. What pleasure can be greater for me than to see my lifelong devotees sacrificing their lives for the protection of human rights even ahead of me. May God bless you with success."



References:- According to Principal Satbir Singh, Bhai Dayala was real brother of Bhai Mani Singh Shaheed and belonged to village Kakaru in District Ambala, now in Haryana. The village is commonly called "Theh" [5]. Sher Singh Sher (a non-Kamboj researcher) writes that Bhai Dayala ji belonged to the Kamboh |Kambo or Kamboh caste and was a real paternal uncle (Chacha ji) of Bhai Mani Singh Shaheed[5]. But according to Harbans Singh Thind, Bhai Dayala was born in village Kalhe in Majha-des, District Amritsar, Tehsil Tarn-Taran in a family of Kamboh farmers. The village Kalha adjoins village Kang and is located few miles east of Tarn-Taran. His father Lall Chand was from Mutti clan of the Kamboj. His mother�s name was Chandika. Another well known research scholar S Kirpal Singh states that Bhai Dayala was Kamboj but does not give any further information about his family or his village[6]. A more likely scenario is that Bhai Dayala belonged to those famiilies of Kambohs which had earlier moved from Kambohwal (now Longowal) and had settled at Anandpur in the service of the Gurughar during the times of ninth Guru ji. . {{#invoke:Asbox|main}} Template:India-bio-stub Category:Martyrs Dr Harbans Singh (Ed), The Encylopedia of Sikhism, Vol IV, Punjabi University, Patiala, 1998, pp 95-96; Identity of Bhai Mani Singh Shahid, Article Published in Punjab History Conference, 22nd Session, March 25-27, 1988, Part I, Proceedings, Punjabi University Patiala, 1989, p 80-81, Prof Gurmukh Singh; Bhai Mani Singh Shaheed, 2004, pp 57 sqq, Kirpal Singh Dardi; The Kambojas Through the Ages, 2005, pp 255-267 Shaheed Bilaas, Bhai Mani Singh, 1961, 25, 26, 105, Giani Garja Singh Giani Garja Singh's claim on Bhai Dayala as Punwar Rajput is allegedly based on Bhat Vahi Multani Sindh and Panda Vahis of Hardwar (See: Shaheed Bilaas, Bhai Mani Singh, 1961, Garja Singh). S. Kirpal Singh especially visited Hardwar and spent several days to personally review, examine and verify the contents of the Panda Vahis relating to Giani Garja Singh's family. S. Kirpal Singh reports that there are dubious entries as well as discrepancies in chronology, as also there are indications of tempering-with the "Panda Vahis" at Hardwar in respect of Giani Garja Singh's family (See: Bhai Mani Singh Shaheed, 2005, pp 61-64, Kirpal Singh). S. Kirpal Singh has further found that the Panda Vahis at Hardwar can very easily be got manipulated or tempered with, through these Hardwar Pandas, by any one at any time, and are therefore, by no means, a trustworthy and scientific source of reliable information. Similar arguments also apply to the Bhat Vahi Multani Sindhi and others Vahis which Garja Singh or his supporters like Piara Singh Padam, Dr Piar Singh etc depend on, to prove their case. This new information by S Kirpal Singh very much negates the claim of Giani Garja Singh and his supporters Saada Itihaas, Bhaag 2, p 154. Kamboj Itihaas, 1973, p 122-123, Harbans Singh Thind Glimpses of Sikhism and Sikhs, 1982, p 207, Sher Singh Sher The Kambojas Through the Ages, 2005, p 248, Kirpal Singh; Also see: These Kamboj People, 1979, p 218 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 Kamboh families. It appears highly likely that these Kamboh families originally belonged to Kambohwal and had moved to Anandpur to seek shelter in Gurughar and had permanently stayed there in the service of ninth Guru ji. Bhai Dayala Ji and Bhai Mani Singh, to all probability, belonged to these families of the Kamboh lineage. Karam Singh Historian had recommended further research on these Kamboh families

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