Jaibans Singh
Martyrdom of Bhai Mani Singh
Bhai Mani Singh, a Sikh scholar and warrior of the 17th and 18th century lived a long life spanning more than 90 years. In this period, he had the opportunity and the privilege to serve four Sikh Gurus – Guru Har Rai, Guru Har Krishan; Guru Tegh Bahadur and most of all Guru Gobind Singh. He was a childhood friend of Guru Gobind Singh and a close life-long companion.
Bhai Mani Singh was originally called Mani Ram, and was one among 12 sons of Rao Mai Das of Alipur. His family, from the time of his grandfather, was devoted to the Guru Ghar (House of the Gurus) and has within it a large number of Sikh martyrs. His grandfather, Balu Ram, died fighting for Guru Hargobind in 1634. His elder brother, Bhai Dayal Dass, was tortured and executed at Delhi before the martyrdom of Guru Tegh Bahadur in 1675 at Delhi. Lakhi Rai who cremated the headless body of Guru Tegh Bahadur at great risk was the father-in-law of Bhai Mani Singh.
It is also mentioned in historical records that two younger brothers of Bhai Mani Singh, Lehna Singh and Sohan Singh, died fighting for Guru Gobind Singh in different battles. Bhai Mani Singh also fought alongside Guru Gobind Singh in many battles. His five sons – Bachitar Singh, Uday Singh, Anik Singh, Ajaib Singh and Ajub Singh gave their lives fighting against the Mughals for the Sikh cause in the early 18th century. Bhai Gurbax Singh and Bhai Chitar Singh, sons of Bhai Mani Singh, were martyred along with him in 1734 in Lahore.
The association of Bhai Mani Singh with the Guru Ghar began early in his life. He was taken to Guru Har Rai at Kiratpur by his father when he was 13 years old and he stayed back in service of the Guru for about two years before going back home to get married. His marriage was solemnised with Bibi Seetobai. Subsequently, he went back to Kiratpur to serve Guru Har Rai and the Guru Ghar along with his elder brothers, Bhai Jetha and Bhai Dyal Dass.
After the passing of Guru Har Rai, Bhai Mani Singh started serving Guru Har Krishan and accompanied him to Delhi. He was present with the Guru when he passed away in Delhi. On 30 March 1664, Bhai Mani Singh escorted Mata Sulakhni, the mother of Guru Har Krishan to Baba Bakala in search of the next Guru as per directions of Guru Har Krishan. He presented himself for service with Guru Tegh Bahadur after the Guru was anointed.
Though much elder to Guru Gobind Singh, Bhai Mani Singh became his friend and constant companion in his childhood. He was present when Guru Gobind Singh ascended the Gur Gaddi and later accompanied him to Paonta Sahib. The Guru carried out a substantial part of his literary work and compositions while at Paonta Sahib in which Bhai Mani Singh was incorporated. He was one of the 52 poets in the court of Guru Gobind Singh. This was the initiation of Bhai Mani Singh in the field of Sikh literature and theology.
On the Vaisakhi day of 1699, when Guru Gobind Singh initiated the Khalsa Panth, Bhai Mani Singh and some members of his family were given Amrit Pahul by Guru Gobind Singh himself after his own initiation into the Panth by the Panj Pyaras. Thus, from Bhai Mani Ram, he was renamed Bhai Mani Singh. Those given Amrit included Bhai Mani Singh, his five sons and three brothers, Rai Singh, Roop Singh and Man Singh.
On 21 December 1704 when Guru Gobind Singh vacated Anandpur Sahib and the family scattered on the banks of River Sarsa, Bhai Mani Singh escorted Guru Gobind Singh’s wives, Mata Sundri and Mata Sahib Kaur, to Delhi at great risk. When the Guru reached Talwandi Sabo now called Damdama Sahib, he conducted the Guru’s wives there in 1706.
In Talwandi Sabo, Bhai Mani Singh, under guidance of Guru Gobind Singh, prepared the revised copy of Sri Guru Granth Sahib which is the same as the original Granth but written anew. The only exception in the revised holy Grant was the addition of the compositions of Guru Tegh Bahadur. Bhai Mani Singh oversaw the transcription of many copies of the Holy Scripture. His achievement in the literary sphere also includes his compilation of the Dasam Granth containing compositions of Guru Gobind Singh.
Bhai Mani Singh and Baba Deep Singh doing Seva of Sri Guru Granth Sahib
His exposition of Gurbani was appreciated by all. He used to interpret hymns from Gurbani at the daily prayer meetings both at Anandpur and Amritsar. He also went around the countryside preaching the Sikh Gurus. He visited villages in Jhang district now in Pakistan in 1714-15. He used to interpret hymns from the holy Gurbani.
Soon after, the Guru sent Bhai Mani Singh to Amritsar to take charge of Harmandir Sahib, which was under the control of Minas & others since 1696. He was the second Jathedar of the Akal Takht and the third Granthi of Sri Harmandir Sahib. It was from this position that he steered the destiny of the Sikh and the Khalsa at a very critical time.
He took control and steered the course of Sikh destiny at a critical stage in Sikh history. His deep knowledge and understanding of Sri Guru Granth Sahib gave him the strength to hold motivating Katha (exposition) which led to the initiation of a large number of Jats from Punjab to the fold of the Khalsa.
It is historically recorded that Bhai Mani Singh composed the Sikh Ardas as we see it in the current form The Ardas initiated the tradition of mentioning deeds of various Gursikhs along with supplication to the Gurus and to Sri Guru Granth Sahib that is the living Guru of the Sikhs for eternity.
The discourses attributed to Bhai Mani Singh have been recorded by scholars like Bhai Surat Singh in the shape of Gian Ratnawli (Janam Saakhi) and Bhagat Ratnawli (Sikhan De Bhagatmala). The first one is about the life of Guru Nanak Dev and is based on the first Vaar of Bhai Gurdas and the second book is the biography of the Sikh devotees based on the twelfth Vaar of Bhai Gurdaas. Bhai Mani Singh was also a teacher of the Gianian Bunga (learning Institute), later becoming known as the “Amritsari Taksal” currently located in Sato Ki Gali.
After the martyrdom of Banda Singh Bahadur in 1716, dissension broke out between the Sikhs who were split into two. The Bandai Sikhs looked upon Banda Bahadur as the eleventh Guru and the Tat Khalsa looked upon Sri Guru Granth Sahib the Eternal Guru. Bhai Mani Singh, in his capacity as Jathedar of Akal Takht and Granthi of Harmandir Sahib, brought about a reconciliation that established Sri Guru Granth Sahib as the eternal Guru.
In 1737, Bhai Mani Singh requested the Governor of Lahore, Zakaria Khan, for permission to celebrate Bandi Chhor Divas at the Harmandir Sahib. The permission was granted for a tribute of Rs. 5,000/-. The evil Governor looked upon this as an opportunity to eliminate the Sikhs as they proceeded to Harmandir Sahib for the celebration
Bhai Mani Singh learned of this plan and sent messages to tell the Sikhs not to come. The Sikhs were saved but it meant the no money arrived to pay the fees to Zakaria Khan. This was the moment that Zakaria Khan had been waiting for. He ordered the arrest of Bhai Mani Singh. Accordingly, Bhai Mani Singh was taken to Lahore in chains. He was asked to either pay-up or convert to Islam to save himself. Bhai Mani Singh refused both proposals.
In June 1734, Bhai Mani Singh was condemned to death by dismemberment limb by limb. He was, at that time more than 90 years old (probably 94). His execution took place at Nakhaas Chowk Lahore. When the executioner started to begin from his wrists, Bhai Mani Singh reminded him that the punishment was to start from the joints in his hand and not directly the hand. He was calm and serene up to his last breath and died reciting the holy Bani.
Bhai Mani Singh was one of the strong pillars that led to the rise of the Sikh Misls and the ultimate downfall of the repressive Mughal regime. He acted as a bridge between the time of Guru Gobind Singh to Baba Banda Bahadur and onwards when the consolidation of the Sikhs took roots. He had complete faith in his Guru that he successfully passed on to the followers when all hope was seemingly lost. His martyrdom drove the Sikhs to fight and rise against the brutal forces that were determined to supress their voices. He was indeed a true Sikh in service and sacrifice.
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