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CHAPTER-II

GIANI GIAN SINGH: LIFE AND WORKS

Giani Gian Singh is one of the Sikh scholars who took keen interest in writing the history
of the Sikhs. He has produced over a dozen works. For the purpose of better
understanding of his interpretation of the Sikh history and religion as well as of the
Nirmala history it is essential to know his social background and his literary attainments.
Giani Gian Singh lived for the period of almost a century from A.D.1822 to A.D.1921.
He was an eye-witness to the rise and fall of the Sikh empire under Maharaja Ranjit
Singh and his successors. He was well versed with the Sikh historical developments of
his times. He wrote his works both in poetry and prose. Before him, the bulk of the
serious Sikh Studies had come out in English and Persian, which was not easy for
everyone to study. Moreover, historiography remained limited to verse upto the last
decade of 19th century and took a significant turn when Sikh history began to be written
in prose. Giani Gian Singh was invariably the founder of such historiography. His
predecessors such as Sarup Das Bhalla, Rattan Singh Bhangu and Bhai Santokh Singh
wrote mainly in verse in Gurmukhi script. Thus, in this sense, he is the last to follow this
tradition and the first to make the beginnings of writing Sikh history in prose. On the
whole Giani Gian Singh‟s contribution as a foremost writer of Sikh history in prose
cannot be ignored.

I
Giani Gian Singh was born at Longowal in A.D. 1822 in the Pargana of Sunam in Patiala
state.1 He was born to Bhag Singh and was much more influenced by his religious
minded mother Desan. He was the youngest among his four brothers. 2 In his Panth
Parkash, Giani Gian Singh claims himself to be the descendant of the dynasty of the
famous Rajput ruler, Prithvi Raj Chauhan and his brother Rai Bhira.3

1
Giani Kirpal Singh, Twarikh Guru Khalsa, Vol.-I, S.G.P.C., Amritsar, 1969, P. 5.
2
The other three brothers were: Sada Singh, Santokh Singh and Anokh Singh.
3
While describing the background of the family of Rai Bhira, Gian Singh states that he had seven
sons namely Sheru, Dhaar, Kambo, Longo, Rajani, Badani and Ban Longo founded the village
Longowal while Kambo was the founder of Kambowal that still exists 18 km away in the west of
Sangrur and 16 Km east of Barnala. See Appendix- II, for genological table of Giani Gian Singh‟s
family.
Giani Gian Singh: Life and Works

After the death of Prithvi Raj in A.D.1192, his brother Rai Bhira came to the
Punjab and the latter‟s descendants came to be known as Dullats. According to Bhai
Kahan Singh Nabha, Dullat sub-caste of jats originated from the Rajputs.4 Later, they
settled in the area around Sunam.5 Giani Gian Singh also belonged to the fourth
generation of the pedigree of Bhai Mani Singh.6
Giani Gian Singh learnt Gurmukhi in his village from Bhai Bhola Singh and
Sanskrit from Pandit Atma Ram. He was gifted with a melodious voice and recitation of
gurbani earned him popularity in the village.7 He did not marry throughout his life
because he had made up his mind to remain celibate. Reading of Guru Granth Sahib was
considered as a high standard of acquiring knowledge of Gurmukhi in those days. Giani
Gian Singh attained efficiency in Gurmukhi and Hindi languages with the result that he
studied books on divinity like Saruktawali, Bhambar Samrit, Vicharmala, Adhyatam
Parkash, Hanuman Natak, Varan and Kabits of Bhai Gurdas.8
Giani Gian Singh‟s maternal uncle named Karam Singh was a Subedar in the
army of Maharaja Ranjit Singh.9 He took him to Lahore in A.D. 1834. He was kept under
the care of Dhanna Singh Malwai, the Naib Deodidar, i.e. officer of Government and was
one of the reliable persons of Sher-e-Punjab Maharaja Ranjit Singh. The Maharaja used
to listen Sukhmani Sahib almost every day from Giani Gian Singh and kept him in his
company.10
One of Giani Gian Singh‟s uncle named Hari Singh who had served in the Patiala
force, was issueless and died in A.D. 1841. After his death, his nephew offered job in the
service of Patiala state. Being in the Patiala force, he participated in the first Anglo-Sikh
War in A.D. 1845-46 from the side of the East India company.11 In A.D. 1849-50, the
inhabitants to fifteen villages belonging of the Jind state revolted against the government

4
Bhai Kahan Singh Nabha, Gursabad Ratnakar:Mahankosh, Language Department Punjab, Patiala,
1974, P 647.
5
Giani Gian Singh, Panth Parkash, Second Edition, Amritsar, 1889, P. 1003.
6
Bhai Mani Singh, Scholar and Martyr, came According to Kesar Singh chibbar, from Kamboj
family. He was also the head priest of Harmandir Sahib, Amritsar, from A.D. 1721 to 1738, When
he was martyred under the orders of the Governor of Lahore.
7
Harbans Singh, The Encyclopedia of Sikhism, Vol.-II, Punjabi University Patiala, 1996, P. 82.
8
Giani Kirpal Singh, (ed.) Sri Guru Panth Parkash, Vol.-I, Amitsar, 1977, P. 36.
9
Bhagat Singh, Giani Gian Singh, Patiala, 1978, P. 5.
10
Giani Kirpal Singh, Sri Guru Panth Parkash, op.cit, P. 37.
11
Giani Gian Singh, Gurdham Sangreh, Patiala, S.G.P.C., Amritsar, 1999, P. 6.It was a tradition in
those days that after the death of a person,the job was offered to his inheriter.Since Hari Singh
died without an issue, the job was offered to his nephew, Giani Gian Singh.

9
Giani Gian Singh: Life and Works

of the state. Giani Gian Singh participated in this battle and received a bullet shot. Being
disabled, he was discharged from the service of Patiala state and he returned to his native
village Longowal.12 Giani Gian Singh‟s fresh carrier commenced with the visit of his
another uncle, Prem Singh to Longowal, when the former, sitting with his mother was
working on a spinning wheel. He got a job of a granthi in the personal service of
Maharaja Narendra Singh of Patiala who granted him the grade of rupees three and annas
six per mensem.13
Giani Gian Singh took keen interest in lithography and gained knowledge about
writing and got a healthy amount also.14 After the death of his mother, he travelled from
place to place to disseminate his wide learning. For most of his life, Giani Gian Singh
remained as a celibate. He also got influenced by an udasi saint named Masat Ram, who
happened to live at Longowal. He undertook tours to the religious places of fame
alongwith him. He proceeded on religious tours to various holy places in India from A.D.
1854 to A.D. 1891. Some places visited by Giani Gian Singh include Banaras, Haridwar,
Gangotri, Jamnotri, Garhwal, Sri Nagar, Sat Path, Braham Path, Himala Kedar Nath,
Rishikesh, Dehradun, Bhangani, Paonta Sahib and Kurukshetra.15
No doubt, Giani Gian Singh overcame all the hinderances yet he had to face one
problem and that was to choose a sect. He disliked the sects which deprived him of Sikh
norms. He considered Nirmala sect suited him. He got an opportunity to have a glimpse
of sant Bir Singh and told him that he wanted to be a Sadhu. He had to take an oath that
he would be a perfect Sadhu.16 Sant Baba Bir Singh was a famous Mahant of Dera Baba
Gandha Singh (Barnala) at that time.17 He attained spiritual knowledge from him and
gained a wider popularity.18Accompanying Sant Baba Bir Singh, he used to meditate and
tried to achieve spiritual heights. He was keen to continue his studies of Sanskrit and
higher education in gurmat.19

12
Sukhdial Singh, Historical Analysis of Giani Gian Singh’s Writings, Department of Punjab
Historical Studies, Punjabi University Patiala, 1996, P. 20.
13
Ibid, P. 21.
14
Giani Gian Singh, Gurdham Sangreh, op. cit. P. 7.
15
Ibid. P. 8.
16
Giani Kirpal Singh, Sri Guru Panth Parkash, Vol.-I, P. 49
17
Giani Gian Singh, Panth Parkash, Second Edition, Amritsar, 1889, P. 1318.
18
Giani Kirpal Singh, Sri Guru Panth Parkash, Vol.-I, PP.49-50.
19
Ibid. P. 8.

10
Giani Gian Singh: Life and Works

In A.D. 1857, he had a contact with Pandit Tara Singh Narotam, a renowned
scholar of the Nirmala Sikh traditon. In his twenties, he joined the Dera of Gulab Singh
Nirmala at Patiala. He himself established a Nirmala Dera at Patiala kown as Dharm
Dhuja. He stayed at this place for a very long period. In A.D. 1875 he became Sri Mahant
of the Nirmal Panchayat Akhara at Haridwar. Giani Gian Singh accompanied Pandit Tara
Singh to the festival of Kumbh at Allahabad in A.D. 1869. Then he joined the Jatha and
proceeded towards Hazur Sahib, Nander.20 Giani Gian Singh again visited so many
places like Dhaka, Dhubri, Sindh, Kathiwar, Jangiwar, Dawarika, Sudama Puri, Grinar
Parbat etc.21
He wrote his report about the Gurudwaras which were visited by him and
submitted it to Pandit Tara Singh Narotam at Patiala, who prepared a monumental work
entitled Sri Guru Tirth Sangreh.22 He was also known to have helped Tara Singh in
preparing the Lexicon of the Guru Granth Sahib and his well known work Guru Girarath
Kosh. Giani Gian Singh also narrates the reason of writing Gurdham Sangreh as the
result of the inspiration and encouragement to him given by Pandit Tara Singh
Narotam.23
On the whole, Pandit Tara Singh Narotam24 considerably improved the
personality of Giani Gian Singh. Due to personality of Pandit Tara Singh, Giani Gian
Singh was influenced more by the religious beliefs and practices of the Nirmala Order of
the Sikhs. So he preferred to be a Nimala Saint.25 He adopted this order under the
auspices of Sant Baba Bir Singh, who was the head priest of the Dera Baba Gandha
Singh at Barnala.26 Giani Gian Singh had strong affiliation with the Nirmal Sikh
tradition. He expresses his deep indebtedness to Pandit Tara Singh whom he considered
as his literary giant and spiritual mentor.

20
Nander is a town situated in the present state of Maharashtra and is know as fifth seat of authority
or Takhat of the Sikh Community. And also a place where Guru Gobind Singh met Bandha
Bahadhur and sent him to Punjab.
21
Giani Gian Singh, Twarikh Guru Khalsa, Sialkot, 1861, P. 86, 89, 91, 105, 128, 129.
22
Giani Gian Singh, Gurdham Sangreh, PP. 7-8.
23
Ibid, P.9.
24
See Appendix-IX( for the detailed works of Pandit Tara Singh Narotam)
25
Ibid, PP. 7-8.
26
Giani Kirpal Singh, Sri Guru Panth Parkash, Vol.-I, PP. 49-50.

11
Giani Gian Singh: Life and Works

Giani Gian Singh period was the period of Singh Sabha Movement when the
Sikhs reformists, thought of writing the Sikh history from the origin of Sikh faith. At that
time, the Sikh religion was facing challenges from the Arya Samajists and the Christian
missionaries. He took more interest in writing the books on Sikh religion and its various
sects.
The identity of the person of Giani Gian Singh, who authored Panth Parkash is
often confused or mixed up with another Giani Gian Singh of his times. The later was the
secretary of the Amritsar Singh Sabha founded in A.D. 1873. He was the elder son of
Giani Bishan Singh, a collateral of the well known House of Amritsar, headed by Giani
Gian Singh. He is the author of Gurpurab Parkash, history of the lives of the Sikh Gurus.
He lived from 1824 to 1884 A.D.27 Many a scholars and historians have mixed up the
identity of both the Giani Gian Singh's, or they have not made an effort to differentiate
the two as separate persons. Giani Gian Singh, witnessed a political change and the
period of Sikh resurgence which very likely influenced his works on the Sikh in more
ways than one. He lived from A.D. 1822 to A.D. 1921 surviving for almost a century.
Giani Gian Singh spent most of his time in travelling. He noticed every place
carefully and noted down its historical importance. He travelled a long distance
particularly at a time when there were no means of transportation.28 It was due to his long
travels that he wrote works, especially Sri Guru Panth Parkash and Twarikh Guru
Khalsa, in a scientific manner with good historical background.29
Giani Gian Singh was distinguished writer and probably the last great poet of Braj
language of the nineteenth and early twentieth century‟s. He may be regarded as a first
Sikh writer who attempted a systematic and comprehensive account of Sikh history. He
was the author of about thirty books, the most important of which include Panth Parkash,
Twarikh Guru Khalsa, Gurdham Sangrah, Nirmal Panth Pardipika, Ripuduman Parkash,
Bhupendra Nand, Itihas Riasat Bagrian, Tawarikh Sri Amritsar and Tawarikh Lahore
etc.
Giani Gian Singh invariably makes references, here and there, to the kinds of
sources he has used, the most significant of which are the works of Sikh history written

27
Harbans Singh, The Encyclopedia of Sikhism, Vol-II, Panjabi University Patiala,1996, PP.81-82.
28
Giani Kirpal Singh, Sri Guru Panth Parkash Di Prastava, Amritsar, 1977, PP- 56.
29
Ibid, P. 79

12
Giani Gian Singh: Life and Works

by his predecessors during the first half of the 19th century: the oral Sikh tradition or the
history by the word of mouth listened to or collected personally by him from the elderly
men and women of his times; the works of Persian chroniclers and the last, but not the
least, is the evidence of his personal observations. He also makes references to some of
these sources in the Panth Parkash, while explaining what made him to write it.30

II
Panth Parkash was the monumental work of Giani Gian Singh which was written in
A.D.1865. It is most valuable source on Sikh history upto the middle of the nineteenth
century. It has been extremely used by almost all the modern scholars and historians of
the Punjab of regional and local history. Its first lithograph edition came out in 1880 in
Delhi. This is how he took the initiative of writing on various aspects of history of the
Sikhs in prose and poetry. Thus, the modern historians of the Punjab have invariably used
his work for various purposes. Infact, the Sikhs started writing their history in prose only
from the days of Giani Gian Singh.
Giani Gian Singh‟s Panth Parkash significantly provides us late 19th century
perspective of the Sikh past in general and the Khalsa Panth in particular by a Sikh
scholar For writing it, first of all, he invoked God and then ten Sikh Gurus and their
‘Panth’ and the ‘Granth’.31 He claims it to be a true and sympathetic account of the Sikh
Gurus of the ‘Khalsa Panth’ written for the Sikhs on the advise of his literary mentor,
Pandit Tara Singh Narotam, and also with the permission of the whole Sikh Panth.32
Sri Guru Panth Parkash was written in Braj verse and its extent copy is available
in lithograph form.33 It has 715 folios. Its second edition with certain additions was
published from Lahore by Diwan Buta Singh‟s press in A.D. 1889. Giani Gian Singh had
composed 772 pages of the 2nd edition when he fell ill. As his illness prolonged, the
printing work had to be suspended for a considerable time. However, Diwan Buta Singh

30
Sulakhan Singh, „Giani Gian Singh, Interpretation of the Khalsa Sikh Tradition, Punjab History
Conference, 35 session, P. 137.
31
Giani Gian Singh, Panth Parkash (1889 AD), P. 957-60
d'jok L J/e joh d; o{g r[o rzqE gzE e' pzX..
rzqE gzE gqek; :fj np po'B ;[yBzd....
32
Ibid. 5-6.
33
The Lithocopy of Sri Guru Panth Parkash is available in the personal collection of Dr. Sulkhan
Singh, which he happened to procure it from Mahant Mukat Ram of Village Bhudan, near
Malerkotla in Sangrur district.

13
Giani Gian Singh: Life and Works

got it published in A.D. 1889, adding some more pages and it consisted of 1418 folios
and Giani Gian Singh was surprised to see his book being sold in the market. In this
work, he has given detailed account of thirteen Sikh sects like Nirmalas, Nihang Singhs,
Udasi Sect, Addan Shahis, Naranjanias or Hindalias Suthre Shahis, Sat Kartarias,
Gangu Shahis, Bhai Behlo Sect Bhai Mula Sect, Kuka Sect, Hira Dasia and Gulab
Dasias, etc. He was, a contemporary of certain sects such as the Namdharis, the
Gulabdasias, Bhai Mul Chandias and Hiradasi etc. and also contemporary of Bhai Vir
Singh34 Bawa Prem Hoti35 and Bhai Kahn Singh Nabha.36 But Giani Gian Singh was the
first who wrote the history of Sikhs in Gurumukhi prose. He wrote both in poetry as well
as prose.37
Prior to Giani Gian Singh Ibbetson, Maclagan and Temple have briefly mentioned
about these sects and their literature.38 He is almost the only Punjabi writer who has
attempted to give information about these sects keeping himself within a certain
discipline. Panth Parkash was completed in A.D.1867, and published for the first time in
A.D.1880. First edition was published by Giani Gian Singh himself and the second time
it was published in the year A.D.1884. It consists of 960 pages. The edition published by
Wazir Hind Press Amritsar.39 Later it passed through many editions in which its language
was made easier to an layman.

III

Some religious Orders discussed in detail by Giani Gian Singh in his Panth Parkash are:
I. MAJOR SIKH SECTS:
1. THE UDASIS:
The Udasis or the Nanakputras were founded by Sri Chand, the eldest son of Baba
Nanak, and excommunicated by second Guru because they practiced Hindu rites, wore

34
Bhai Vir Singh‟s first work in Punjabi prose was ‘Sri Kalgidhar Chamtkar’ which was published
in A.D.1925.
35
Prem Singh Hoti‟s first work Jiwan Birtant Baba Phulla Singh Akali was published in A.D.1914.
36
Bhai Kahan Singh‟s first work Ham Hindu Nahin, was published in A.D.1897.
37
Giani Kirpal Singh, Sri Guru Panth Parkash, Vol-1, Ajit Nagar, Amritsar, 1977, P-87.
38
See for Instance, Ibbetson, Punjab Castes, Lahore, 1916, H.A. Rose, A Glossary of the Tribes and
Castes of The Punjab And North-West Frontier Province (1883), Patiala, 1963
39
Giani Kirpal Singh, (ed), opcit., PP. 81-84.

14
Giani Gian Singh: Life and Works

the tilak or sect mark, and accepted asceticism.40 The term Udasi is the Punjabi derivative
of the Sanskrit ‘Udasin’ which means „indifference‟ to the worldly charms. Sometimes
missionary tours of Guru Nanak are also known as Udasis.41
Giani Gian Singh is the first Sikh writer who has given a detailed account of the
Udasi tradition in the Punjab. There are three major aspects of the Udasi history
discussed by him. Firstly, the Udasis owe their origin to Baba Sri Chand, eldest of the
two sons of Guru Nanak.42 Secondly, the line of succession of the Udasis continued from
Baba Gurdita, eldest son of Guru Hargobind, who is claimed to have succeeded him.43
Thirdly, Baba Gurditta has been described as survivor or continuator of the Udasi
tradition. He is known to have established four dhuans (hearths smouldering fire
continuously), Almast, Balu Hasna,Goinda and Phul Sahib, which were perhaps the
earliest known missionary centres of the early Udasis. These four dhuans were founded
by four different Udasi personalities of eminence.44
Besides the dhuans there were some other Orders of the Udasis during the 17th
century known as the Udasis of bakhsishes (bounties). The founders of these bakshishes
the most prominent being Sangat Sahib (Bhai Pheroo or Sachi dahree) and Mihan sahib,
were believed to have been blessed by one or another Sikh Gurus for undertaking
missionary work in and outside the Punjab.45
In regard to the beliefs and practices of the Udasis, Giani Gian Singh writes that
the Udasis strictly observed celibacy. They did not believe in material culture and wore
long or uncut hair like the Nirmalas and the Nihangs. He also states that the Udasis had
reverence for Guru Granth Sahib. They did not eat meat and other intoxicants like wine
and tobacco etc.46

40
Denzil Ibbetson, Punjab Castes, Lahore, 1916, P. 228.
41
Giani Gian Singh, Twarikh Guru Khalsa, Khalsa Tract Society Amritsar part-I, Records four
Udasis performed by Nanak. According to him his first Udasi began in A.D. 1502 and the last
Udasi ended in A.D 1526. The total period of his tours was twenty two years.
42
Sri Guru Panth Parkash, Litho Second edition, Amritsar, 1889, P. 881.
;kX T[dk;h f;oh ;f; s/
fi; GKfs GJ/ ;[B b”" np ;kJ/.
43
Loc.cit.
44
Ibid. P. 885
fJB uko'_ s? X[zJ/ uko/,
gorN j[J/ irs wMko/.
45
Sulakhan Singh, “Hetrodoxy in Sikhism: In Exposition of Some Sactarian Developments,
International Sikh conferences, 2000.
46
Sri Guru Panth Parkash, PP. 884-85.

15
Giani Gian Singh: Life and Works

But the modern scholars have noted down number of changes had come into the
attitude of the Udasis. They were known to have worshipped the idol of Sri Chand and
their Mahants, in addition to the Adi Granth; the Hindu scriptures and the idols of Shiva
or Vishnu.47 The Udasis also believed in worshipping Charan Padika called Nishan
Sahib.48 There were a few other Orders falling within the category of the Udasi saints
which arose from time to time.49
Giani Gian Singh writes that Pritam Das the founder of the modern Udasis,
established his first centre called barra akhara at Paryag (Allahabad) in A.D. 1779.50
After this, he established other akharas or centres at Kankhal near Haridwar and in
Kurukshetra, Ujjain and Gurdawri in Maharashtra. In A.D. 1781 a centre at Amritsar was
established and after five years, two more akharas named Sangalwala and Nirbansar
were established at Amritsar. But a controversy was raised within the sect in this year as
a result of which the Udasis were divided into two groups. One group was headed by
Pritam Das and the other by Santokh Das.51
Giani Gian Singh has not written anything about the state patronage of the Udasis.
Sulakhan Singh writes that towards the end of the Sikh rule nearly seventy five percent of
the Udasi institutions besides some individual grantees, were enjoying state patronage.
The Udasis enjoyed the maximum revenue-free grants next to the Sodhis and the Bedis,
who strictly speaking did not from a religious group. The Udasis, along with the Sodhis
and the Bedis enjoyed the maximum state patronage with over 2 lac of rupees a year.
This explains the social-political importance of the Udasis.

2. THE NIRMALAS:
The second major Sikh sect discussed by Giani Gian Singh in his Panth Parkash is that
of the Nirmalas, to which he himself belonged. The issue of historical origin of the
Nirmalas is highly debatable. References to them begin to appear in the Sikh literature
only towards the close of the 18th century. The Nirmala Sadhu belonged to a Sikh

47
Surinder Singh, Giani Gian Singh on Sikh Religious Denominations, Department of History, Guru
Nanak DevUniversity, Amritsar, 1996, P. 30.
48
Pandit Brahmanand Udasi, Op cit, 1923, P. 86.
49
Khushwant Singh, History of the Sikhs, Vol-I, P. 80.
50
Sri Guru Panth Parkash, PP. 887-88.
51
Ibid-PP. 883-89.

16
Giani Gian Singh: Life and Works

Order.52 They trace their origin from Guru Nanak, the founder of Sikhism.53 In this
context, they quote the verses of Bhai Gurdas,54 the theologian poet, and Bhai
Bhagirath.55Latter is supposed to be a follower and contemporary of Guru Nanak. In
order to reinforce his views on the history of the Nirmala Sikh tradition in the Punjab, he
wrote Nirmal Panth Pardipika in A.D.1891, which is perhaps the earliest and obviously
the most significant work on the Nirmalas..56
In this work, Giani Gian Singh has clearly stated that the Nirmala Sikhs generally
remained celibates throughout their lives and worked as missionary propagandists of the
Sikh faith, whereas the house-holder Sikhs were primarily engaged in secular pursuits.
He asserted that these two categories of the Sikhs were found in existence since the days
of the Sikh Gurus.57 The Nirmalas however followed the traditional pattern of the life of
Brahmacharya. They wore white garments and were strict vegetarians. They formed a
school of Sikh theologians, which was originated by Guru Gobind Singh. He sent five of
his disciples to study Sanskrit, Hindu mythology and philosophy at Benaras.58
Now a days, the Nirmalas claim their separate or distinct identity. But in Giani
Gian Singh‟s view the Nirmalas formed a part and parcel of the early Sikh tradition from
the days of Guru Nanak. Moreover, he has also cited the evidence of the Sanads and
Pattas relating to the revenue free-land grants of the Nirmalas in order to prove their

52
James Hasting, Encyclopedia of Religion and Ethics, Vol-IX, P. 375.
53
Giani Gian Singh, Nirmal Panth Pardipika, Folio- 3
54
wkfonk f;`ek irs ftu, BkBe fBowb gzE ubkfJnk, (Bhai Gurdas, Var-I, Pauri 45).
55
. Bhai Bhagirath was born in A.D. 1468 To start with, he was a devotee of goddess kali he hailed
from village Malsian in Jullunder District. Bhai Gurdas has given his witness to this fact in
following lines:
“pkpk t/_Jh BQkfJ e/, ;uyzv w?_ gj[sk ikJh.
ftFB d/t y[F j'fJ e?, r[o wzsq d? ebk tykJh.
jE e[wzvb wkb rb, nk;B nk;k gT{J/ dkJh.
N'gh u'bk pD B?, G/Nk d? rb ;/bh gkJh.
t/Jh_ ftZu'_ fBeb/, sB go Grt? p;B ;[jkJh.
p?m/ epo ;EkB w?, doFB e' T[wvh b'ekJh.
tkjr[o{ ;sBkw d/, ukfo t/d e' ;ko pskJh.*
(tko GkrhoEh gT[Vh 33)
Bhai Bhagirath met Guru Nanak for the first time in A.D.1496. He breathed his last in A.D.1558.
Mahant Hari Singh Vaidyaraj, Nirmal Bhekh da Sankhap Itihas ate Sampardayak
Banasvali,Nirmal Ashram, Amritsar, A.D.1961.PP-15-16.
56
Sri Guru Panth Parkash, P. 856.
gzE fBowbk r[o{ ek ankdh
Xo:’ ankfd r[o[ ikfB nBkdh..
57
Nirmal Panth Pardipika,Folio.7.
58
Khushwant Singh, History of the Sikhs, Vol-I, P. 80.

17
Giani Gian Singh: Life and Works

affiliation with the Sikh tradition. The missionary activities of the Nirmalas were mainly
confined to the Malwa region which enjoyed comparatively more peace than the Majha
area.59 The Nirmala tradition gradually began to flourish during the period of Sikh rule in
terms of its religious centers called the deras or the akharas. As they were not feared by
the state during the 18th century, the Nirmala Mahants managed to grab the control of
many historic Sikh Gurdwaras.
The Nirmalas during the late 19th and early 20th centuries, witnessed some change
in their socio-religious and economic position under the new rulers. Giani Gian Singh
himself has made some references to the changed attitude of the Nirmalas during his own
times especially in regard to their attitude towards the land grants. He writes that during
his time some Nirmala Mahants were facing the court cases in order to save even a bigha
of land.60 Giani Gian Singh‟s account of the Nirmalas may be judged more from the
angle that he is perhaps the earliest interpretor of the self image of the Nirmalas.

3. THE NIRANJANIS/HANDALIS
The Nirajanjias or the Handalis were the contemporaries of the early Sikh Gurus. Giani
Gian Singh writes that the sect of the Handalis was founded by a Jat named Handal of
village Jandiala in the Majha region. He was a devoted follower of Guru Amar Das, who
had served in the langar of the Guru for a very long time.61 One day while kneading the
flour, for the purpose of greeting the Guru Handal put his head on the feet of Guru
placing his hands on his back.62 The Guru was so much pleased that he appointed Handal
as manjidar for missionary work.
The word Niranjan the quality of God, became a watch word for Baba Handal
and his followers. Gradually, the numerical strength of the Handal increased considerably
and his followers often came to be known as the Niranjanis or the Handalis.63

59
Teja Singh and Ganda Singh, A Short History of Sikhs, Vol-I, P. 114.
60
Nirmal Panth Pardipika, Folio- 68.
61
Giani Gian Singh, Sri Guru Panth Parkash, P. 903.
62
Loc. Cit.
j[s' nkdk r[zXs' fjzdkb s' T[dko j?
eN w?_ fsqe'B gN GN:' j{s’z ;[ iB? i:' nkNs ;zr jkE
Go oj? E? yv gSkBhJ/ :K s? fBo eo fsB ghm
Go Xo eo ;h; go:'_ r[oK e/ gdK y[I w? wkBhJ/..
63
H.A. Rose (ed.), A Glossary of the Tribes and Castes of the Punjab and North-West Frontier
Provinces, Vol-II, Language Deptt., Patiala, 1970, P. 323.

18
Giani Gian Singh: Life and Works

Giani Gian Singh states that after some time, Handal started representing himself
as the Guru. He persuaded the people to observe the customs created by him.64 According
to Giani Gian Singh, they were opposed to the Sikh Gurus as they tried to insert certain
interpolations in the Janam Sakhi of Bhai Bala. The Handalis also played a very nasty
role in bringing the Sikhs to book during the invasions of Ahmed Shah Abdali.

4. THE GANGUSHAHIS:
Basically, there are three versions available about the Gangushahis. One is that of Giani
Gian Singh and the other two are those of Sarup Das Bhalla and Rattan Singh Bhangu.
All three differ from one another. Giani Gian Singh has traced the origin of the
Gangushahis from a Bassi Khatri named Gangushah. He belonged to a marginal family.
Once, he happened to visit Guru Amar Das, but did not have enough resources to pay
offerings to him. He presented a piece of Jaggery in his hands, which was happily
accepted by the Guru. He was very much influenced by the humility of the Guru.65
Gangushah was then appointed as by the Guru as a Masand for the propagation of the
tenants of Sikh faith.66
Giani Gian Singh has made a reference to the centre of Gangushahis at village
Daaun near Kharar. He has also referred to one Sunder Singh as successor of Gangu
Shah.67Bhai Kahan Singh Nabha has also given the same information in his
MahanKosh.68 According to Sarup Das Bhalla, Gangu Shah had established his business
at Delhi after he was blessed by Guru Amar Das.69 Rattan Singh Bhangu writes that
Gangu Shah was granted a boon by Amar Das due to his devotion and service for the
construction work of the baoli (an ablong well) which the Guru had started at Goindwal.
He was also appointed as a preacher by Guru in the hilly region. Gangushah ultimately

64
Giani Gian Singh, Sri Guru Panth Parkash, P. 903.
65
Ibid, PP. 912-13.
p;h ysqh rzr{ j?e? j[`s/ rohp nXe tvb/e/
nwodk; r[o eh ;oDkJh, nk:' wjK w'd ws gkJh
n'o f;y pj[ G?ANk d? e/, p?Zm/ E/ nfv w'd pY/ e?
r[o frod? GhVk fgy e{oh, rzr{ yVk oj:' vo d{oh
HHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHH
r[o ;opr: ikfB fsB wB eh, fBefN jekro' uzd[ pBeh..
66
Ibid, P. 913.
67
Loc.cit.
68
Kahan Singh Nabha, Mahan Kosh, P. 324.
69
Sarup Das Bhalla, Mahima Prakash, Part ii, PP.177-83.

19
Giani Gian Singh: Life and Works

showed disrespect to the Sikh religion. Resultantly, he was declared a non-believer by the
Sikhs and his followers started a new sect.

5. THE SUTHRESHAHIS:
The term ‘Suthreshai’ has been derived from the word „Suthra‟ which literally means
pure or „spotless‟.70By some, the Suthreshahis were considered as a branch of the Udasi
sect, but for Giani Gian Singh they constituted an independent sect. Giani Gian Singh‟s
account of the Suthreshahis is entirely based on the prevalent traditions. He traces the
origin of the sect from an infant whom Guru Hargobind met on the way while coming
from Kashmir. Suthra was born in A.D.1625 in Nanda Khatri family in village
Bahrampur of district Baramula in Kashmir. As he was ugly and had dark complexion,
hence was considered to be unlucky or unfortunate for his parents.71
Guru Hargobind came to know about the story of an unusual birth of this
unfortunate boy. He asked his Sikhs to take the boy alongwith them. But they refused
saying the boy was Kuthra or dirty. Then the Guru told them that the boy was „Suthra’ or
clean and then they had to obey their Guru.72 In the late 19th century, British
administrator Denzil Ibbetson has also mentioned the fact relating to the birth of Suthra
and his bringing up by Guru Hargobind.
Giani Gian Singh writes that in the presence of Guru Hargobind, Suthre Shah
grew into a serious thinker and a religious person. He enjoyed a considerable respect in
the company of the Guru. After the demise of the sixth Guru, he remained in the service
of Guru Har Rai. Later, he was nominated as a preacher for missionary work at the time
of Guru Har Rai.73
Giani Gian Singh writes that Suthre Shah not only impressed the Emperor
Aurangzeb by his scholarly discourses and refined behaviour but also secured for him an
imperial sanction to collect one paisa from every shop for his subsistence. 74 The
Suthrehshahis had received some dharmarth grants during the period of Sikh rule. It is

70
Bhai Kahan Singh Nabha, Mahan Kosh, P. 159.
71
Giani Gian Singh, Sri Guru Panth Parkash, P. 816.
72
H.A. Rose, A Glossary, A Glossary of the Tribes and Castes of the Punjab and North-West
Frontier Provinces, Vol, iii, PP. 445-448.
73
Giani Gian Singh, Sri Guru Panth Parkash, P. 396.
74
Ibid, P. 898.

20
Giani Gian Singh: Life and Works

said that Maharaja Ranjit Singh used to offer one rupee daily as a token of dharmarth’ to
the Suthreshahi centre of Jhangharshah at Lahore.75 Suthre Shah died in A.D.1681
nominating Razal Shah as his successor. Alongwith Adi Granth Suthreshahis worshipped
Hindu gods and goddesses.76 Now a days the Suthreshahis are very little known and their
sectarian order is constantly loosing strength.77

6. THE SEWAPANTHIS/ADDANSHAHIS:
Giani Gian Singh writes that the SewaPanthis or the Addanshahis were the two sides of a
same coin. Due to Bhai Kanhaiya‟s personal services, or from his disciple Sewa Ram, his
followers came to known as the SewaPanthis and from Kanhaiya‟s another diciple
Addanshah his followers came to be known as called the Addanshahis.78 Giani Gian
Singh traces the origin of the SewaPanthis form Bhai Kanhaiya of Dhiman caste. He
belonged to the village Sodhra in the vicinity of Wazirabad.79 Kanhaiya Ram was a man
of religious nature since his childhood. He was very much influenced by the bani of the
Sikh Gurus, especially of the ninth Guru, Guru Tegh Bahadur.
After the martyrdom of Guru Tegh Bahadur Kanhaiya remained in the service of
Guru Gobind Singh. Bhai Sewa Ram one of his most devoted and able disciples
succeeded Bhai Kanhaiya as the second religious guide. He had twelve prominent
disciples. Addan Shah was very prominent among them and his followers came to be
known as the Addan Shahis.
Though Giani Gian Singh‟s account of the Addan Shahis is very brief yet it is of
much significance because it is almost the first connected account. In the light of the
above discussion, we may easily state that inspite of certain short comings found in the
writings of Giani Gian Singh, his account of the Addan Shahis is perhaps the earliest and
most useful.

75
Randhir Singh, Bhai, Udasin Sikhan Divithya, Gurdwara Parbandhak Committee, Amritsar, 1959,
P. 240.
76
Giani Gian Singh, Sri Guru Panth Parkash, P. 899.
77
Madanjit Kaur, Suthreshah : A Forgotton Sect of the Punjab, Journal of Sikh Studies, Vol-X, No-1
Guru Nanak Dev University, Amritsar, Feb-1983, P. 59.
78
H.A. Rose (ed.), A Glossary, A Glossary of the Tribes and Castes of the Punjab and North-West
Frontier Provinces,Vol-III, P. 397.
79
Giani Gian Singh, Sri Guru Panth Parkash, P. 899.

21
Giani Gian Singh: Life and Works

II. MINOR GROUPS:


1. BHAI BEHLLO AND HIS FOLLOWERS:

Bhai Behlo, the founder of this sect was the contemporary of Guru Arjun Dev. Giani
Gian Singh‟s information on Bhai Behlo and his followers is very sketchy. Behlo was a
son of Allahditta, who was a native of the village Phaphre in the Malwa region. He
belonged to Sidhu Jat caste and was a follower of a renowned Muslim saint, Sakhi
Sarwar.80 According to Giani Gian Singh, Bhai Behlo was appointed as a Masand of
Malwa region of the Punjab by Guru Arjan Dev due to his contribution in digging over
the sarover of holy tank at Amritsar. Due to his complete devotion for the Guru, Behlo is
known to have earned the tittle of „Bhai‟ from Guru Arjan Dev.81
The followers of Bhai Behlo had their own line of succession: Bhai Behlo was
succeeded by Bhai Bhagta. He was known to have acquired some miraculous powers. 82
The history of Bhai Behlo has also been discussed by Sarup Dass Bhalla though in
brief.83 This sect was gradually disappearing but the people of the surrounding areas
continued to pay their reverence at the Smadhs of Bhai Behlo and Bhai Bhagta. The well
dug by Bhai Bhagta in the village was known as Bhutan Wala Khuh in those days. This
well was not being used for drinking water those days. These places are looked after by a
local committee. Giani Gian Singh writes that the village Phaphre Bhai ke was a sacred
place for the followers of Bhai Behlo who attached sanctity to it.84

2. BHAI MULA’S SECT:


Bhai Mula was a son of Rattan Shah, a shopkeeper of Bhatinda in the Punjab. Rattan
Shah was believed to have been blessed with a son in the age of seventy by the blessings
of Guru Gobind Singh.85 The child named Mula had a grey tuft by birth. 86 According to

80
Giani Gian Singh, Sri Guru Panth Parkash, P. 913.
d/; wkbt/ ccV/ fgzv w? f;X{ i`N nbfdsk
j[s' u"Xoh pv ;[bskB pfjb' ;[s gqG fdsk
y[zvh ybV{ oy? w[`;bk y/b? SVhnk :kj?
w[bskBh b'rB e" b? e/ ;dk fBrkj? iks?..
81
Giani Gian Singh, Sri Guru Panth Parkash, P. 914.
82
Loc.cit.
83
Sarup Das Bhalla, Mahima Parkash, PP. 317-19.
84
Giani Gian Singh, Sri Guru Panth Parkash, P. 914.
85
Loc.cit.
86
Sri Guru Panth Parkash,P.915.

22
Giani Gian Singh: Life and Works

Bhai Kahan Singh Nabha, Bhai Mula was a son of Bidhi Chand Khatri and he was born
in A.D.1648 much before the time of Guru Gobind Singh.87 He was famous in the area
around Sunam situated in the district of Sangrur and was succeeded by a Brahmin of
Sunam, named Ganga Ram.88 The successors of Ganga Ram were called „Muleke‟ in the
Sunam area. However, Bhai Mula‟s sect was graudually disappearing and was little
known during the times of Giani Gian Singh. The second site built in the memory of Bhai
Mula was revered by the inhabitants of Sunam and its surrounding areas. The place was
looked after by the local committee.

3. THE THAMAN SINGH:


Thaman Singh was a contemporary of Giani Gian Singh. He was a Jat Sikh of village
Pharwahi near Barnala. He had a complete sense of devotion for the Sikh Gurus
especially Guru Tegh Bahadur.89 The followers of Thaman Singh preached that
whosoever would serve meat and wine to their Guru, would get their wishes fulfilled
easily. Once an employee of Maharaja Karam Singh of Patiala state happened to visit
Thaman Singh‟s place. He was asked to drink liquor, hhen he refused he was forced to
drink. He got very angry. He made a complaint against Thaman Singh and Maharaja
Karam Singh of Patiala is said to have mutilated Thaman Singh‟s tongue and a hand. In
retaliation, Thaman Singh is said to have cursed the Maharaja, who died within two
months.90 This information is also available in Kahan Singh‟s Mahan Kosh but he has
described political reasons to this incident.91 Thaman Singh expired in village Bacchoana
in district Hissar in A.D.1854. Giani Gian Singh refers also a religious centre of Thaman
Singh‟s Order in Bacchoana, which was built by the residents of that village. The
followers of Thaman Singh remembered him every year especially on the eve of Maghi
fair.

4. THE SATKARTARIAS:
Giani Gian Singh‟s account of the Satkartarias is based on the prevelent traditions. He
has traced the origin of this sect from one Bhai Sangtia who came into contact with Guru
87
Kahan Singh Nabha, Mahan Kosh, P. 324.
88
Giani Gian Singh, Sri Guru Panth Parkash, P. 915.
89
Sri Guru Panth Parkash,, P.915.
90
Loc.cit.
91
Kahan Singh Nabha, Mahan Kosh, PP. 613-14.

23
Giani Gian Singh: Life and Works

Arjan Dev in A.D.1593. He was very much influenced by the Guru and his bani in the
Adi Granth.92 As the word „Sat Kartar‟ was the watchword for his followers, hence they
came to be known by this name.93 Bhai Sangtia appointed his son Hazari Das as his
successor. He was succeeded by his son Har Das. Giani Gian Singh writes that the
members of this sect wore majith or light pink clothes. They kept Jataan or matted hair
which were kept clean and free from dust. They bestowed full faith on Guru Granth
Sahib.
By the closing years of the 19th century, the followers of this religious group were
found loosing their influence as well as numerical strength. 94 However, some of their
centers still exist in the Punjab at Batala and Julhundhar.

5. THE GULABDASIAS:
The founder of the Gulabdasis was Gulab Das, who was contemporary of Giani Gian
Singh. They were very influential in the 9th century Punjab and their existence and
popularity has been noticed by many a writers. However Giani Gian Sngh is perhaps the
only scholar who has given a very detailed account of the Gulabdasis. Gulab Das was
resident of the village Rataul situated in the area of Taran Taran. He was born in
A.D.1809 in a Jat family in the house of Hamir to his mother Deso. 95 Giani Gian Singh
claims to have seen and listened to Gulab Das as he had close association with him.
On the other hand, in view of a British administrator, Mr. MacLagan 96 the real
founder of the Gulabdasi sect was an Udasi Mahant Pritam Das, who is said to have got
enlightenment on the eve of the festival being celebrated on the banks of the Ganges.
Thus, in this way, he, started a new sect which later on came to be known as the
Gulabdasis. Gulab Dass a Jat Sikh was one of the devoted disciples of Mahant Pritam
Das. He had served as a ghorchara or trooper in the service of Mahraja Sher Singh‟s

92
Giani Gian Singh, Sri Guru Panth Parkash, P. 902.
;s eosko ;pd Ek sk e/
rj:' pj[s b'q ew[d gk e/
ske/ GJ/ fise nB[;koh
;' fpds? ir ;s eoskoh.
93
Bhai Kahan Singh Nabha, Mahan Kosh, P. 110.
94
Sukhdial Singh, Giani Gian Singh And His work, P. 117.
95
Giani Gian Singh, Sri Guru Panth Parkash, P. 905.
96
H.A. Rose,A Glossary of the Tribes and Castes of the Punjab and North-West Frontier
Provinces,Vol-II, P. 319.

24
Giani Gian Singh: Life and Works

army. According to Giani Gian Singh, Gulab Das was originally known as Gulab Singh
because of his association with an Udasi saint Braham Das.97
Gulab Das travelled far and wide to visit Hindu temples and during those
sojourns, he married a stranger whose contacts brought him riches. Giani Gian Singh
refers to the second marriage of Gulab Das with a lady named Piro.98Gulab Das was not a
fundamentalist. He never observed any rigidity. No restrictions were imposed on eating
and drinking in his dera which ultimately caused decline of the Dera. Some how or the
news reached Maharaja Narendra Singh of Patiala in A.D.1855. The dera stopped to exist
due to the stern measures taken by the Maharaja. Gulab Das adopted the Udasi and the
Nirmala way of life.99
Gulab Das having no issue, adopted a son who succeeded him. He died in
A.D.1870. The last rites of Gulab Das were preformed at a place where his wife Piro had
been cremated. A fair is celebrated in Chatha village in the memory of Gulab Das on the
eve of Holi. Dancing girls and prostitutes also participate in the celebrations.100
Giani Gian Singh‟s assessment of Gulab Das and his followers is that they had
started a religious denomination having no devotion, spiritual power and good moral
character. Gulab Dass and Piro enjoyed much and all that they had was nothing more
than personal.101

6. THE HIRA DASIAS:


Giani Gian Singh was contemporary of Hira Das, the founder of Hira Dasia sect and is
the first to write about the sect. Hira Das belonged to the village Sur Singh in the Majha
region and was born in A.D.1810. His father Abdula was a shoemaker. Hira Das was the
follower of an Udasi sadhu Sharan Das who belonged to the same village.102 Hira Das
established his dera at village Gandhi. Giani Gian Singh writes that the devotees of
HiraDas had full faith on their patron. The soldiers of Lahore Darbar kept their money
with him during the first-Anglo Sikh war and remained in the dera in the garb of saints
after the War.
97
Giani Gian Singh, Sri Guru Panth Parkash, P. 905.
98
Ibid, P. 906.
99
Bhai Kahan Singh Nabha, Mahan Kosh, P. 317.
100
Giani Gian Singh, Sri Guru Panth Parkash, P. 910.
101
Loc.cit.
102
Giani Gian Singh, Sri Guru Panth Parkash, PP. 910-11.

25
Giani Gian Singh: Life and Works

Before his death A.D.1879, Hira Das nominated Sant Singh as his disciple
successor.103 According to Giani Gian Singh, Hira Das was not a fundamentalist but
drinking meat-eating and smoking was prohibited in his dera. He states that besides the
main dera at the village Gandipind there were four other deras of Hira Das. The
followers of Hira Das wore clothes of light pink colour.104

IV

OTHER WORKS OF GIANI GIAN SINGH:


1. Twarikh Guru Khalsa:
Twarikh Guru Khalsa is Giani Gian Singh‟s very first work written in Punjabi prose
describing the history of the Sikh Gurus. This Twarikh Guru Khalsa is a very voluminous
work dealing with the account of the Sikhs right from their origin to the downfall of their
political power. It is undoubtedly the first of its kind that covers such a wide range of
Sikh history. He has divided this book into five distinct parts and mainly deals with about
four hundred years of Sikh history.105
In the first part of this work he has written the life sketches of the Sikh Gurus and
the gradual progress of the Sikh community under their noble stewardship. The author
has very carefully narrated the various measures that the Sikh Gurus took for the many-
sided growth of the Sikh religion and the community. He brings out very effectively
impact of the sacrifices made by the Gurus. He also describes the building of the Sikh
church, the call to arms and the transformation of the pacifist Sikh movement into the
militant Sikh khalsa.106
In the second part of the work he narrates the bravery of Banda Bahadur and the
struggle which was faced by the Sikhs against the Mughals. This part mainly deals with
the hard and tedious life of the Sikhs, a period of persecutions and martyrdoms when
Sikhs completely lost rights of citizenship in their own land.107 In the third part he deals
with twelve misals the glory and fame of the Sikh Panth and then the account of the
sovereign house of Maharaja Ranjit Singh till the annexation of Punjab by the British.

103
Ibid, P. 912.
104
Ibid- P.912 (See also Bhai Kahan Singh Nabha, op.cit, p. 207).
105
Giani Kirpal Singh, Twarikh Guru Khalsa, Vol-1, S.G.P.C, Amritsar, 1969, P. 15.
106
Bhagat Singh, Giani Gian Singh, Punjab History Conference Ninth Session 1975, P. 183.
107
Giani Gian Singh, Twarikh Guru Khalsa, Vol-II, Language Deptt., Punjab, Patiala, 1970, PP. 3-7.

26
Giani Gian Singh: Life and Works

In the fourth part the gives the accounts of various Sikh rulers and the Sikh
community. The last and the fifth part deals with various Gurdwaras, Masands,
Manjidars and other Sikh preaching centers and various sects.108 The first edition of the
Twarikh comprising its first three parts was printed in 1891 A.D at Guru Gobind Singh
press, Sialkot, with the help of Mahant Prem Singh, Hari Singh of Sialkot and Bula Singh
of Rawalpindi. The author handed over the rights of publication to the Khalsa Tract
Society, Amritsar.
The first three parts of this monumental work ran into many editions in urdu as
well as in Punjabi, the last edition being published in Punjabi by the Language Deptt.
Punjab, Patiala in A.D.1970. Giani Gian Singh engaged in collecting information from
old people for more than one and half decade and collected material from different places
like. Banaras,Patiala and Kapurthala with lot of hardships. The encouragement of his
teacher Tara Singh Narotam to write in verse the Sikh history entitled Panth Parkash
which was completed in A.D.1867, gave him a very strong grounding for writing a bigger
work in prose.109
The could be shortcomings in Giani Gian Singh‟s Twarikh from which every
pioneer work suffers in one way or the other but there is no denying the fact that this
great work has inspired many readers, researchers and writers of Sikh history. This work
itself speaks of the labours that the author undertook in its preparation despite his
limitations.110

2. GURDHAM SANGREH:
It contains an account of the Sikh historical places and Gurdwaras. Giani Gian Singh
personally visited to many such places and collected considerable information in regard
to their history and growth as well as historical relics available there in. It also deals with
the Nankana Sahib Tragedy and the representative Sikh institutions like Shromani Akali
Dal and Shiromani Gurdwara Parbandhak Committee. This book was written by Giani
Gian Singh perhaps during the last days of his life. Giani Gian Singh invariably makes
references, here and there, to the kinds of the sources he has used, the most significant

108
Gian Kirpal Singh, Twarikh Guru Khalsa, P. 16.
109
Ibid, P. 17.
110
Bhagat Singh, “Gian Gian Singh”, Proceedings of Punjab History Conference, 1975, P. 196.

27
Giani Gian Singh: Life and Works

being the works of Sikh history written previously by his predecessors during the first
half of the 19th century; the oral Sikh tradition or the history by the word of mouth,
listened to or collected personally by him from the elderly men and women of his times;
the works of Persian chroniclers; and the last, but not the least, is the evidence of his
personal observations. He makes a reference to some of these sources in Panth Parkash,
while explaining what prompted him to write this work.111 In view of Sukhdial Singh,
Giani Gian Singh‟s Gurdham Sangreh is a survey report of the historical Sikh shrines. He
writes that after making extensive tours to the Sikh shrines and the sacred places, which
had been established by that time, he has penned their accounts in his Gurdham
Sangrah.112 Bhagat Singh‟s contention is that Giani Gian Singh wrote his Gurdham
Sangreh towards the end of his life that too at the behest of Maharaja Bhupinder Singh of
Patiala and Maharaja Ripudham Singh of Nabha.113 Giani Kirpal Singh‟s view is that the
work was written between April 1921 to September 1921.114
With a view to its being a rare work and an important source on the historic Sikh
Shrines and sacred relics, Kendri Singh Sabha, Academy, Chandigarh, reprinted it in
1999 under the ageis of the Dharam Parchar Committee of Shromani Gurdwara
Parbandhak Committee, in connection with the latter‟s mission to publish three hundred
rare books and manuscripts on Sikh history, religion and literature on the eve of the
tricentenary celebrations of the Khalsa Panth of Guru Gobind Singh.
On the whole, Gurdham Sangreh, is perhaps the only work by a Sikh scholar.
which contains very comprehensive account of the Sikh Gurdwaras and places of
historical importance, connected directly with the activities of the Sikh Gurus, besides the
places of their birth and death. His information regarding the sources of income of the
historically important Sikh Shrines both from revenue-free land grants and the offerings
of the devotees is extremely important. References, here and there, concerning the control
and management of the Gurdwaras are also very useful. In the last few pages of the
Gurdham Sangreh , Giani Gian Singh has given very valuable information regarding the

111
Singh Sabha Amritsar- Niyam, Amritsar 1880; Gurmat Parkashak, Rawalpindi, September 1885;
Parminder Singh, Singh Sabha Lehar Di Punjabi Sahit Nun Den, Ludhiana,1987,P-102.
112
Sukhdial Singh, Historical Analysis of Giani Gian Singh Writings, Punjabi University Patiala,
1996,P-88.
113
Bhagat Singh, Giani Gian Singh, Patiala,P-66.
114
Giani Kirpal Singh “ Jivan Jhalkian Giani Gian Singh” Gurmat Parkash, April,1966,P-104.

28
Giani Gian Singh: Life and Works

Sikh relics then available in some of the historical Sikh Gurdwaras. For instance, he has
made a special reference to the precious (gifts) relics donated or gifted to Guru Gobind
Singh at different times by the rulers of the princely states of Nabha, Patiala and Jind.
Giani Gian Singh saw these relics (Kamarkase), arms and precious stones, at the historic
Gurdwara, Abchalnagar or Sri Hazur Sahib at Nander in Maharastra. Significantly, Giani
Gian Singh regrets that many a Sikh relics had been lost due to the changing historical
situation and the carelessness of the Sikh leadership.115 In this way, Gurdham Sangreh is
an important source of information on the centers of Sikh cultural heritage. Thus, he has
given information, both in the text as well as in footnotes, about the Sikh relics, which he
himself could see during his visits to the important Sikh Gurdwaras in and outside the
Punjab116.

3. RIPUDAMAN PARKASH:
Ripudaman Parkash is perhaps the latest account written by Giani Gian Singh. He started
to write it in A.D.1919 and was published posthumously.117 It throws a flood of light on
the life and character of Maharaja Ripudaman Singh of Nabha. The author had planned to
write it into five volumes but unfortunately he could complete only the first volume
which is in verse. It covers the account of Guru Nanak Dev, the first Guru of the Sikhs
besides the autobiographical account of his own self. The remaining four volumes of
Ripudaman Parkash could not be written due to the author‟s death in A.D. 1921. The
accounts of the other nine Gurus and their Gurdwaras were thought to be given in these
four volumes.118
The book contains scanty information about the life and achievements of the
Maharaja Ripundaman Singh. It deals with his personal life. The Maharaja used to wear
white dress and blue colored turban. He did not tie his beard and never indulged in any
aristocratic activities of life. He used to recite Gurbani daily. He did not think about
second marriage in spite of being an issueless father for a considerable period. He

115
Gurdham Sangreh, PP.185-188
116
Daljeet kaur Gill, Sikh Shrines from Sikh Historical Literature (Late 19 th and early 20th Centuries)
Ph.D. Thesis, Guru Nanak Dev University, Amritsar,2012,PP.58-59.
117
It was published by Bhai Gurbax Singh, Superintended Bhupendra state press, Patiala (n.d.).
118
Sukhdial Singh, Historical Analysis of Giani Gian Singh’s Writing, Deptt. of Historical Studies,
Patiala, 1996, P. 137.

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Giani Gian Singh: Life and Works

remained composed in sorrow and pleasure.119 The Maharaja tried his level best to raise
the social status of the women in the state of Nabha. He presided over a conference held
on 31 Dec. A.D. 1909 at Lahore. In his presidential speech he stressed the need for higher
social status of women. Giani Gian Singh gives this speech, which is available in English
in his book.

4. BHUPENDRA NAND:
The work seems to suggest that it is a detailed account of the wedding ceremonies of
Maharaja Bhupendra Singh of Patiala. After his travels, Giani Gian Singh took rest at
Patiala. He had a special love for this city because his teacher Pandit Tara Singh Narotam
used to live there.120 Giani Gian Singh himself performed the Anadkaraj ceremony of
Maharaja Bhupinder Singh. He narrates this in his book Sri Bhupinder Nand, written in
honour of Maharaja Bhupinder Singh.121 The book contains 110 pages. Giani Gian Singh
advocates that all these ceremonies should be in accordance with the teachings of Guru
Granth Sahib.
During the course of writing Sri Bhupendranand, Giani Gian Singh suggests that
women should also be allowed to participate in the preparation of Sikh baptism. 122 He
further states that women folk should be at liberty to select their own life companians.
His hatredness for giving dowry on the eve of marriage is also depicted in this work.123
The Maharaja also asked him to write some good books useful for the Sikh studies.124
Even, the Maharaja, started a separate department named „History Society‟ to print the
books of Giani Gian Singh and to make them available for the common people. The
secretary of this society was Giani Hamir Singh, who was the grandson of Giani Gian
Singh‟s brother. One lakh thirty five rupees were granted to this society. 125 It was Giani
Gian Singh‟s bad luck that relations of the Maharaja of Patiala and the Maharaja of
Nabha strained and the literary activities and the printing of Giani Gian Singh‟s works
stopped for the time being.

119
Ibid, P. 138.
120
Gurdham Sangrah, PP. 8-9.
121
Giani Gian Singh, Sri Bhupinder Nand, Amritsar, 1917, P. 13.
122
Ibid, P. 62.
123
Ibid, P. 76-85.
124
Bhagat Singh, opcit,P.16.
125
Ibid, PP.16-17.

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Giani Gian Singh: Life and Works

5. TWARIKH SRI AMRITSAR:


Giani Gian Singh has written the account of Twarikh Sri Amritsar in Punjabi and Urdu.
Both the editions were published by Bhai Gurdas Singh. The Punjabi edition consists of
288 pages. Its second edition has been published by Kendri Sri Guru Singh Sabha,
Amritsar in A.D. 1977. It consists of 124 pages, of big size. Out of these 124 pages eight
are added as an Appendix by Bhai Hamir Singh the maternal grandson of Giani Gian
Singh.126 The book has two parts. The first is brief background to the foundation of the
city and of Sri Harimandir Sahib while the second consists of a vivid account of Sri
Harimander Sahib complex, its Prikarma, the routes leading to the precincts of Darbar
Sahib and other holy places situated in the city127.
According to Giani Gian Singh, the piece of land where the city of Amritsar
stands today was purchased by Guru Amar Das from the Zamindars of the area.128 Some
writers opine that this piece of land was gifted by Emperor Akbar to Bibi Bhani, the
daughter of Guru Amar Das. But there is no historical evidence available on this point.
But Giani Gian Singh‟s statement regarding the purchase of land by Guru Amar Das from
the Zamindars of the area seems to be reliable.
He writes that the foundation of Chak Ram Daspur was laid down in A.D.1572129
and Guru Ram Das got the holy sarover constructed in A.D.1576-77 which later on came
to be known as Amritsar or the pool of nector. The people of different occupations were
inhabitated there. In A.D. 1589, Guru Arjun Dev laid the foundation of Sri Darbar Sahib,
Amritsar.130 Giani Gian Singh gives very useful information about the construction and
administration of the city of Amritsar during the period of Maharaja Ranjit Singh. The
author writes that Maharaja Ranjit Singh got constructed the mud wall around the city in
A.D. 1821. This wall was called dhurhkot. The work was done under the supervision of
Majithia Sardars. One Ganesh Das was in charge of this project. The total length of this

126
Sukhdial Singh, opcit, P. 129.
127
Loc.cit.
128
Twarikh Sri Amritsar, 1977 (reprint), P. 4.
129
Ibid, P.4. There are different opinions regarding the late of foundation of Chak Ram Das pur. For
instance, Bhai Khan Singh Nabha gives the year as A.D. 1574, and Madanjit Kaur writes 1573.
130
Twarikh Guru Khalsa, P.197. But in Twraikh Amritsar, Gian Singh give the year A.D. 1583 (P.6)
which is not correct. See also Macauliffe, The Sikh Religion, Its Guru, sacred writing and authors,
Vol. III, New Delhi, A.D.1963, P.10. Bhai Kahan Singh Nabha, op.cit., P.57; Teja Singh Ganda
Singh, A Short History of Sikhs, Bombay, 1950, P.28 & Madanjit Kaur, op.cit., P.11.

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Giani Gian Singh: Life and Works

wall was 8724 gaz and its width was ten gaz. It had 13 main gates and there were twenty
burjs between the two gates. Thus there were total 260 burjs in this wall. Giani Gian
Singh gives a brief account of these thirteen gates. The canons were kept on every gate.
Giani Gian Singh writes that after the annexation of the Punjab by the British, this mud
wall was destroyed and only after the mutiny of 1857 cemented wall was re-constructed
on the place. This was one and half gaz wide and twelve gaz in heights.131
Giani Gian Singh writes that during his times there were 69 Katras, 69 Bungas, 12
Akharas, 17 Gurdwaras, 69 Thakurdwaras, 19 Shivalas, 214 Dharmsalas, 36 Samadhs, 7
Pakka Sarovers, 10 Muslim takias, 6 Tombs in the city and the total area of the city was
1117 ghumaons, seven kanals and two marlas.132 Thus, Giani Gian Singh has drawn a
beautiful pen-picture of the city of Amritsar of which he was an eye-witness.
Significantly, no writer has given a detailed account of Amritsar before him.

6. ITIHAS RYASIT BAGRIAN:


Giani Gian Singh wrote his famous work Itihas Ryasit Bagrian during the later years of
his life. Credit goes to him for writing the history of the House of Bagrian of the Malwa
region as so far no serious attempt had been made by anyone. Bhai Arjan Singh of
Bagrian was a contemporary of Giani Gian Singh who provided him necessary data about
the Bargrian House. This work was published after the demise of Giani Gian Singh and
only one edition of this work has been printed so far. It contains the account of Bhai Rup
Chand, the founder of Bagrian family and ends with the details of Bhai Arjan Singh of
Bagrian and his family. It consists of 168 pages. Giani Gian Singh traces the origin of the
Bagrian family from Khokhar Rajput and argues that one Budhan of this house got
married to a girl of the carpenter family.133 But this statement seems to be illogical. He
states that Bhai Budhu was the first of the Bagrian family who came into contact with
Guru Hargobind. Rup Chand, known as Bhai Rupa in the Sikh tradition, was appointed as
a preacher of Sikhism in the Malwa region of Punjab by the Guru who continued to the
times of Guru Gobind Singh.134

131
Twarikh Sri Amritsar, PP.10-14.
132
Ibid, P.14.
133
Itihas Ryasit Bagrian, Amritsar (First edition, n.d.) PP.2-5.
134
Ibid, PP.7-13.

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Giani Gian Singh: Life and Works

Giani Gian Singh further states that during the times of Bahadur Singh and
Sampuran Singh, the relations of Bagrian House were not cordial. Consequently, the
House lost some of its territory but during the revolt of A.D.1857; it provided assistance
to the British and, was, thus, able to secure the lost territory.135 After the death of
Sampuran Singh in A.D.1862, his son Narain Singh succeeded him. He died issueless in
A.D. 1890 and his adopted son Arjan Singh, the contemporary of Giani Gian Singh,
succeeded him. As he was minor by the time of his succession, he could receive the rights
to the Bagrian House only after attaining adulthood in A.D. 1895. Leaving aside the old
royal tradition, he took to reciting the hymns and baptizing the people. This gave an
impression of the religious nature of the Bagrian House.136

V
Thus the main feature of Giani Gian Singh‟s writing which distinguished him from his
contemporary writers is that he is the first to work on the Sikh sects. He may be regarded
as the first Sikh writer who has attempted a systematic and comprehensive account of
Sikh history. He has given a very useful information regarding the political and social
condition of the people in the eighteenth and nineteenth centuries. 137 He has also
described the standard of living of the different social classes among the Sikhs, Hindus
and Muslims. He has given briefly the system of government followed by the Sikh
Sardars of the eighteenth century. He has also made a comparative study of the social and
political institutions of the Sikhs during the eighteenth and nineteenth centuries.138
On the whole, Giani Gian Singh‟s information on the various Sikh religious
denominations is of considerable historical value for the modern historians of the Sikhs
and the Punjab in general and the scholars who are interested in understanding the
phenomenon of religious diversity within the mainstream of Sikhism in particular.
Besides his major interest in history of the Sikhs, he has proved to be the only Sikh writer
who also took keen interest in the Sikh religious denominations running parallel to the
mainstream of Sikhism and Sikh community.

135
Ibid, P.136.
136
Ibid, PP.143-44.
137
Panth Parkash, PP.988-89.
138
Ibid, P.990.

33

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