MANMAT PRAHAR LARI (lit., a series to overcome heresy) comprises tracts written by Bhai Mohan Singh Vaid of Tarn Taran between 1903 and 1908, denouncing unSikh customs and rituals to which the Sikhs had succumbed. This had been one of the primary objectives of the Singh Sabha reform and a most forceful exponent of it was Giani Ditt Singh, a prolific writer and editor of the Khalsd Akhbdr. With his death in 1901, a vacuum occurred in the reformers` crusade against ignorance and superstition among the Sikh masses. Bhai Mohan Singh Vaid entered the arena in 1903 and attempted to fill this gap.
The series that flowed from his pen consisted of six books. The first four were published by Khalsa Agency, Lahore, and the last two by the author himself. Sharddh Prabodh, the first in the series, was published in 1903, with a reprint brought out in 1905. The booklet aims to bring to the readers true understanding of sharddh, ritual feeding of the Brahmans as homage to one`s departed ancestors. Bhai Mohan Singh presents the custom as unworthy of a Sikh. Gurmat Anusdr Mritak Sanskdr de Ldbh commends the simple Sikh custom of cremation amid, and followed by, recitation of gurbdm, kirtan and ardds or prayer for the departed soul.
The third in the series, entitled Birdh Vivdh, Durdashd Ndtak is a play, published in 1904, depicting the plight of young innocent girls given away in marriage by greedy parents to those advanced in years. There was at the time much misleading criticism of Sikhism by Arya Samaj. Th¬ Gurmat Gauravatd dilates on the dignity of the Anand form of marriage, mustering quotations from the Sikh texts and stressing its importance for the Panth. The last in the series, Gurmat Virodh Byndsh, published in June 1908, was in reply to a tract, Anand Vivah par Vichar, brought out earlier by Durga Press, Nabha, attacking the Anand marriage.
References :
1. Dukhi, Munsha Singh, Jivan Bhai Sahib Bhai Mohan Singh Vaid. Lahore-, 1931
2. Ahnash Kam, Bhai Mohan Singh Vaid ate Panjabi Sabhiachar. Patiala, 1982
Historical Background
Manmat Prahar Lari (literally, “a series to overcome heresy”) was penned by Bhai Mohan Singh Vaid of Tarn Taran between 1903 and 1908. In the wake of the early 20thcentury reform surge led by the Singh Sabha movement, there was growing concern that the Sikh masses had succumbed to practices and rituals that were not in keeping with the teachings of the Gurus. With the influential Giani Ditt Singh’s demise in 1901 leaving a vacuum in the crusade against ignorance and superstition, Bhai Mohan Singh stepped forward. His series was designed to rid the community of unSikh customs and to revive the true spirit and values of the tradition .
Literary Form and Content
The Manmat Prahar Lari series comprises six independently published tracts, each targeting specific areas of ritualistic and cultural misinterpretation:
Sharddh Prabodh (1903; reprinted 1905):
This first booklet focuses on demystifying the practice of sharddh—the ritual feeding of Brahmans as a homage to deceased ancestors—which Bhai Mohan Singh Vaid critiques as unworthy of Sikh observance. By challenging this custom, the text calls for a return to the simple Sikh practice of cremation accompanied by the recitation of Gurbani, kirtan, and ardds (prayers) for the departed soul.
Gurmat Anusdr Mritak Sanskar:
This tract further underscores the rightful Sikh way of honoring the dead. It contrasts indigenous, reformist practices against the backdrop of old rituals, promoting the notion that Sikhism should stand apart from the culturally assimilated practices inherited from the broader Hindu milieu.
Birdh Vividh, Durdashd Natak (1904):
Presented as a play, this work dramatizes the plight of young girls who are given away in marriage by greedy parents. It is a response not only to social injustices but also to misleading criticisms of Sikh traditions—especially in the context of Arya Samaj’s critique of Sikh marriage customs.
Th Gurmat Gauravat:
This tract extols the dignity of the Anand (joyous) form of Sikh marriage. It compiles quotations from Sikh texts to emphasize the sanctity and unique value of the Anand marriage, countering external critiques and reinforcing the idea of marriage as an institution rooted in Sikh ethics.
Gurmat Virodh Byndsh (June 1908):
As a direct reply to criticism—particularly a tract titled Anand Vivah par Vichar issued by Durga Press in Nabha—this work stands as a defense of Sikh matrimonial practices. It highlights the principled and dignified approach to marital traditions in contrast to external, often misunderstandings aimed at discrediting the Sikh way.
Each tract in the series is marked by its direct, accessible language and a clear intent to purify and revive the practices of the Sikh Panth based on the teachings of the Gurus. The writings adopt a polemical tone that is both assertive and reformist, ensuring that the Sikh community is reminded of its distinct ethical and ritual identity.
Impact on Sikh Cultural Revival
The influence of Manmat Prahar Lari in reviving Sikh traditions is multifaceted:
Reclamation of Identity:
At a time when the Sikh community was grappling with internal cultural dilution, the series served as an intellectual and moral beacon. By critiquing unSikh customs and reaffirming authentic practices, Bhai Mohan Singh Vaid’s work paved the way for a clearer, reformed Sikh identity.
Educational Outreach:
Written in a straightforward Urdu accessible to a wide audience, these tracts helped disseminate reformist ideas beyond elite circles. They brought divine principles and the orthodox traditions of Sikhism into everyday conversation among the masses, catalyzing a broader awareness and adherence to true Sikh values.
Countering External Critiques:
With its strong polemical stance, the series directly engaged with criticisms—both internal and external—to dismantle misrepresentations of Sikh customs. This was paramount during a period when broader cultural and religious debates (including those spearheaded by the Arya Samaj) threatened to blur the distinctiveness of Sikh practices.
Legacy in Reformist Thought:
The success of Manmat Prahar Lari lies in its lasting influence on subsequent generations. It exemplifies how literature can be wielded as a tool for not just preserving but actively reviving a community’s traditions, setting the stage for modern interpretations and applications of Sikh ethics.
