Another point I would like to mention for fellow history lovers like is that generally if we look at all non Sikh sources mentioning Sihs and their practises we get a clearer picture than reading our Granths. The Granths were written from a certain mindset, schooling, 'sect' influence and sometimes even vested interests. While non Sikh authors usually wrote after observing Sikhs from several places and often even contrasting, comparing the behaviours of Sikhs across India. While narrow minded non Sikh narratives exist, a dozen sources can be found which clearly imply that Sikhi of the 18th century was more devoid of anti-Gurmat influences than that of the 19th century or Sikh literature (written mostly by Nirmalas who did not represent a majority of the Sikh dharam). Lots of non Sikh sources clearly mention that Sikhs generally did not observe casteist practises.
“When a person is once admitted into that (Sikh) fraternity, they make no scruple of associating with him, of whatever tribe, clan or race he may have been hitherto; nor do they betray any of those scruples and prejudices so deeply rooted in the Hindu mind.” – Mir Ghulam Hussain Khan (Siyar ul mutakherin, 1783)
Chibber's narrative should be read in a context. He was born in a family which was held in great respect and esteem by the Sikh community; several prominent members of this family being treasurers, constant companions or martyrs of the Guru's house. The last notable Chibber in the community was Chaupa Singh who was executed in the 1720s. It seems that the Chibber influence within the community diminished in the coming decades, bolstering envy and rage amongt the Chibbers who had seen their parivaars influence wane over the decades. Hence there were several attempts in Chibber literature of the mid 18th century to infer a preferential ranking of Chibber Brahmins and introduce casteist practises once again (see Rehatnama Chaupa Singh for example). This a theory I have developed myself so can not quote scholars who advocated this theory but all the facts can be double checked.
We always have to read into an authors background and motives for writing a certain text. The sect that manipulated Guru Nanak Dev's Janamsakhis saying the Guru married a Muslim woman did so to cover the defect of their own leader who had married a Muslim lady (and was thus viewed as an outcaste by the larger society). Similarly several writers have tried to link Mani Singh to their own lineage or caste (Gyani Gian Singh 'Dullat' made Bhai Mani Singh a Dullat as well despite the lack of proof in 18th century literature of any such claim).
Therefore I do not believe the Sakhi posted by the OP to be true, Chibber had a vested agenda to promote casteism and more specifically the preferential ranking of the (Chibber) Brahmins. Ever noticed how the Chibber literature cleverly says a Chibber put Patasey in the first Khandi Di Pahul ceremony, were the first to take amrit and so on? (historically contradicted by all existing written sources) [Bansawlinama Chapter 10 I believe]. Similarly the Rehatnama (oldest copy 1765, written by Kesar Singh Chibbers father Gurbaksh Singh Chibber) asks Sikhs to give preferential treatment to Chibber Brahmins.
I know why he got arrested. And I am not saying they targeted him because they thought "oh he is a mona so it makes him an easy target."
I am saying that because he is a mona, and because he is used to being able to identify as a Sikh when it suits him and fly under the radar when it is inconvenient, he was not as vigilant as he should have been.
Someone who goes through their entire life being identifiable as a Sikh every minute of every day, and experiences all of the baggage that that entails, is not going to have any illusions about what would await him in India if he was behind a website like neverforget84.