3 o6 THE SIKH RELIGION
before me.’ Next morning, on awaking, the Emperor called one of his nobles and said, ‘ If Guru Har Rai will not come of his own accord, then arrest and produce him before me. If he struggle against his arrest, then write to me, and I will send a strong force with sufficient munitions of war to thine assistance.’
The noble, seeing the difficulty of the enterprise before him, left the royal presence. Go, however, he must, but his object was never accomplished. On the road he ate some badly cooked food which induced indigestion and caused his death. At that time a company of Sikhs arrived from Dihli to behold the Guru. They informed him of all the unsuccessful efforts made by the Emperor to arrest him, and they expressed their apprehension that some harm would befall him. The Guru replied, ‘ At the time of my obtaining the Guruship, my grandfather said that any person who strove to do me injury should vanish like hail before the fire.’ The Guru then quoted from Guru Arjan :—
God is the Lord of all creation ; He specially assisteth His servants . 1
The Muhammadan priests counselled the Emperor not to use any harsh language in his summons to the Guru, but write to him in an apparently friendly manner. When the Guru arrived, the Emperor could treat him as he pleased. This advice the Emperor accepted, and wrote as follows:—‘ O holy Guru, thou art in the place of Guru Ram Das, who was universally known as the Guru of the world and lord of miracles. He visited my ancestor the Emperor Akbar and was on friendly terms with him, so kindly come thou too and grant me a sight of thee. Show me thy miracles and tell me of the ways of God.’
The messenger duly arrived in Kiratpur and presented the Emperor’s letter. The Guru consulted
LIFE OF GURU HAR RAI
his Sikhs as to the expediency of going to Dihli, and putting himself into the Emperor’s power. His counsellors gave their opinion, * Take care that matters go not from bad to worse. The Emperor is very obstinate. On the other hand, thou possessest miraculous power, and he on whose head thou placest thy hand can accomplish everything. Therefore in our humble opinion it is better for thee to go. But thou art a searcher of hearts, and knowest best.’
The Guru replied, * What you counsel is politic, but I have registered a vow that I will never look at the wicked Emperor Aurangzeb. In the first place, I have no business with him. Secondly, he is very deceitful and treacherous. Thirdly, he hath imprisoned his father and put to death his brother Dara Shikoh, who was a great saint, and believed in the All-pervading Spirit. Fourthly, the Emperor, who is so cruel and bigoted and murdereth holy men, is every one’s enemy.’
Ram Rai, son of the Guru, arrived while the subject was under discussion. The descendants of the Guru Were all assembled, and every one was giving his opinion. Some said ‘Yes’, and some said ‘No’. Upon this Ram Rai gave it as his opinion that some one should certainly go to the Emperor, otherwise their position would be one of great difficulty, as the Emperor would not be put off with excuses. Upon this the assembly turned towards Ram Rai and said, ‘ Thou art the Guru’s elder son and capable. Go thou and settle this matter, otherwise there will be great trouble. Aurangzeb hath quite determined to carry his design into execution. If thou go not, there will be a huge conflagration. It is not on any account proper to quarrel with the ruler of the period.’ Upon this Ram Rai said that if they all wished it, he would go himself to the Emperor and effect a satisfactory settlement with him. Guru Har Rai accordingly gave him permission to depart.
The Guru on the departure of his son Ram Rai
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for Dihli, enjoined him in all his words and actions to fix his thoughts on God, and everything would prove successful. He also impressed on him the propriety of not countenancing any objections the Emperor might make to the Granth Sahib, but of replying to him patiently and to the purpose. The Guru continued,' The Emperor J ahangir told my great grandfather Guru Arjan, that certain passages reflecting on the Muhammadans ought to be expunged, but he indignantly refused, and said he would never alter or abridge the writings of the Gurus. He suffered much in consequence, but he never flattered any one.’ Ram Rai was then instructed to rely on the divine power of the Gurus, and not in any way recede from the principles of his religion.
Ram Rai made preparations for his journey, and next morning with Gurdas 1 and Tara (great-grandson of Bhai Bahlo) and others took leave of the Guru and set out on his journey. When in due time they reached Dihli, the Emperor was informed by one of his sthff that Guru Har Rai had not come himself, but had sent his son Ram Rai who might be subjected to the same trial as had been intended for his father. The Emperor then decided that, if his object in making trial of the Guru were not fulfilled by the Guru’s son, he would send for the Guru himself.
It is said that Ram Rai performed several miracles in Dihli. The Emperor sent him poisoned robes which he wore unscathed. At one interview the Emperor had a sheet spread over a deep pit so that Ram Rai might fall into it, but the sheet, it is said, would not give way, and Ram Rai was miraculously preserved.
By the Emperor’s order a meeting of Muhammadan priests was held for the purpose of interrogating Ram Rai on the subject of the Gurus’ hymns. The Emperor opened the conversation, * Ram Rai, your Guru Nanak bath written against the Moslem religion. In one place he hath said :—
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Mitti Musalman ki pere pai kumiar ;
Ghar bhande itan kian, jaldi kare pukar , 1
the translation of which is :—
The ashes of the Muhammadan fall into the potter’s clod;
Vessels and bricks are fashioned from them; they cry out as they burn.
‘ What say you the meaning is ? ’
RamRai began to reflect that it was with great difficulty he could please Aurangzeb. If he became sulky, then all his miracles would be of no avail. He therefore determined to alter the line of Guru Nanak, in order to gratify the Emperor. He thus altogether forgot his father’s parting injunctions, and said, ‘ Thy Majesty, Guru Nanak wrote, ‘Mitti beiman ki’, that is, the the ashes of the faithless, not of the Musalmans, fall into the potter’s clod. The text has been causelessly corrupted by ignorant persons and thy Majesty’s religion and mine defamed. The faces of the faithless and not of the Musalmans shall be blackened in both worlds. When alive they shall burn, and when dead their ashes shall be defiled.’ All the Muhammadan priests were pleased with this reply. The Emperor then conferred a mark of favour on Ram Rai and dissolved the assembly.
The Sikhs of Dihli lost no time in reporting Ram Rai’s perfidy to his father. Their envoy swiftly proceeded to Kiratpur, informed the Guru of the pomp and honour with which Ram Rai had been received in Dihli, and detailed the miracles he had exhibited. They then explained how he had made an alteration in a line of Guru Nanak in order to please the Emperor, and asked the Guru how far this was to proceed.
The Guru was much distressed at the insult to Guru Nanak and the Gran th Sahib, and said, ‘ The words of Guru Nanak are unerring arrows. Great priests, holy men, and miracle-workers revere his words.
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Guru Nanak was a sovereign who established his empire over men.’ The Guru then passing in review the whole of Ram Rai’s conduct since his arrival in Dihli, his treachery to his faith, his unnecessary exhibition of miracles, and his long absence, decided that he was not fit for the Guruship. ‘ The Guruship,’ said the Guru, ‘ is like a tigress’s milk which can only be contained in a golden cup. Only he who is ready to devote his life thereto is worthy of it. Let Ram Rai not look on my face again. Let him abide with Aurangzeb, and amass money at his court. In the words of Guru Amar Das :—
Let him who is worthy sit on the king’s throne . 1
The face of the liar shall be cursed ; the true saint only shall be magnified .’ 2
When Ram Rai, who remained in Dihli, heard of his father’s decision to exclude him from the succession, he began to repent and grieve:—‘ Alas ! why have I done such an evil deed ? To flatter a false monarch I have altered a word of the divine Guru Nanak, not one iota of whose writings is inaccurate.’ While Ram Rai said this in his heart, he began to boast to the world at large—‘ It is of no consequence. What care I for the Guruship ? I have lakhs of rupees, I have endless Sikhs and followers. The Emperor is now a sincere friend of mine. Why should I desire the Guruship ? I will seize it by force after my father’s death. I will now hold my court in Dihli. What care I for anybody ? I have hundreds of thousands of brave men at my disposal to support me.’ Thus stating the pros and cons of his position and tossing his opinions from side to side as if they were a magician’s ball, he gave himself airs as if he had been already appointed governor of a province.
Prior to the departure of Ram Rai for Dihli a Sikh came from a distance to see the Guru, and asked him which of his sons should succeed him.
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It is said that he suggested the following test—‘ Take a needle to where my two sons are reading the Granth Sahib by turns. Try to insert the needle into the couch on which the sacred volume is supported. The couch which is most softened by the reading shall receive the needle. If thou but prick it, the needle will enter of its own accord.’ The Sikh took the needle and first tried to pierce the couch when Ram Rai was reading, but it failed to enter. He waited until it was the turn of the Guru’s youngest son, Har Krishan to read, and after a brief delay inserted the needle. It is said that it at once entered the couch which had become soft as wax by the force of Har Krishan’s devotion . 1
The Sikh went and informed the Guru, but at his request kept private the result of the trial. The Guru then said, ‘ The immortal God hath given thee answer. What impression will not Har Krishan’s voice make on soft minds since it produceth such an impression on hard wood ? It is only he whose words have such power who is fitted for the Guruship.’
Chapter VI
After Ram Rai had resided in Dihli for some time he decided he would go to Kiratpur to endeavour to induce his father to reverse his decision regarding him. ‘ The rope may be rotten, but the twist had not yet left it ’—that is, though his hopes were little, yet his desire for the Guruship remained. He took leave of the Emperor and proceeded to a spot twelve kos from Kiratpur. There he pitched his tent, and wrote to his father for permission to visit him. He said he had suffered for his sins and desired to implore the parental forgiveness. The Guru replied, ‘ Ram
Rai, thou hast disobeyed my order and sinned. How canst thou aspire to become a holy man ? Go whither thy fancy leadeth thee. I will never see thee again on account of thine infidelity. If I appoint thee Guru, what thou hast done to-day others will do to-morrow.’
r Ram Rai on receipt of this letter proceeded to Lahore where he was well received. Apart from being the eldest son of the Guru and a reputed thaumaturge, he was also supported by the Sikhs through policy, for it was believed that he possessed the confidence of the Emperor. On this account men who had previously not been Sikhs, now became his disciples and espoused his cause.
Ram Rai in process of time wrote to his uncle Dhir Mai to request him to intercede for him with his father. ‘ Tell him that it is not a good thing to uproot a household. It is not proper to bestow the Guruship on my younger brother Har Krishan. On this some very severe comments will be made. When Prithia was superseded in favour of Guru Arjan, what troubles arose! Let not this happen again. I am besides on very good terms with the Emperor Aurangzeb, and I shall certainly complain to him.’ Dhir Mai took this letter to the Guru’s mother and persuaded her to accompany him to the Guru, who by this time had returned to Kartarpur, in the hope of prevailing on him to pardon Ram Rai. Dhir Mai and the Guru’s mother both pleaded earnestly and with their own natural eloquence expanded Ram Rai’s arguments.
The Guru replied, ‘ What I have done is not at all unusual, Guru Nanak having made trial of his sons gave the Guruship to a disciple. Guru Angad and Guru Amar Das, having also made trial of their sons, did not appoint them to succeed, but gave the Guru- ship to their servants. After full consideration I have arrived at the conclusion that Ram Rai was blinded by the love of pelf when he so far forgot himself as to
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alter a word in a hymn of Guru Nanak to please the Emperor. What was done in the beginning will also be done now.’
Dhir Mai was not to be easily balked. He kept continually pressing Ram Rai’s claims on the Guru, so the latter, in order to avoid an altercation with his brother resolved to leave Kartarpur, and return to Kiratpur. There is an Oriental proverb that swans remain not in the mire ; so the Guru could not abide in evil association. He formed his plan overnight, set out next morning, and arrived in due course in Kiratpur where he gave a splendid banquet to his people.
On one occasion when some Sikhs singing hymns from the Granth Sahib visited the Guru, he happened to be lying on his couch. On hearing the hymns he immediately arose. When asked the reason he said, ‘ Hear, my beloved Sikhs, the Guru is embodied in compositions whose sanctity is immeasurable and unrivalled. The Guru’s instruction is a raft to cross over the fiery ocean of the world. It con- ferreth happiness on the true Guru’s Sikhs, and removeth sin from the hearts of the readers. It may be called a lion to frighten the deer of avarice, or an elephant to break down the great tree of sorrow. It produceth divine knowledge and dispelleth ignorance. He who payeth respect to the Guru’s hymns shall without further effort cross over the terrible ocean of the world, for great is their efficacy. Were I not to show reverence for the Guru’s hymns, my Sikhs would not do so, and without such reverence bliss could not be obtained. That is why I rose from my couch.
‘ The Sikh who acteth according to the Guru’s instruction, shall obtain the supreme dignity. It is only he who hath no devotion or faith, who rever- enceth not the Guru’s words. Without reverence devotion is not obtained, and without devotion there is no holiness. Without holiness how can there be
deliverance ? And without deliverance the soul shall be subject to further transmigration and shall not be absorbed in God. It is incumbent on the Sikhs to obtain happiness by pondering on the Guru’s words. Pilgrimage, fasting, sacrifice, and painful austerities are of no avail. The Guru’s saint is my Sikh, and delighteth in the Guru’s hymns. Be assured that he who doth not, is no Sikh of mine.’ The Guru’s example to rise when the sacred volume is read is still observed by his followers.
The Guru feeling his end approaching again thought of his successor. He had always felt that as Ram Rai, who was plotting and struggling for the Guruship, was unworthy, it must be left to some holy person. He remembered the wisdom of Kabir:—
Do now the work of to-morrow ; and if thou do it now, do it at once.
Nothing can be done hereafter when Death standeth over thy head.
The Guru having thus resolved summoned a great council of his Sikhs at which the descendants of his predecessors attended. The occasion was celebrated with a banquet, great rejoicings, the songs of many minstrels, and the music of many rebeck-players. The Guru seated his second son Har Krishan, who was still a child, on a throne in the centre of the assembly. He then placed a coco-nut and five paise before him, circumambulated him three times, and had a tilak or patch put on his forehead. The whole company then rose and did obeisance to the young Guru. Guru Har Rai enjoined all his Sikhs to consider Har Krishan as his image, to put faith in him, and they should obtain salvation. -Thus was the ceremony of Har Krishan’s installation complete.
Guru Har Rai closed his eyes in divine pleasure and went to his final rest on Sunday the ninth day of the dark half of the month of Kartik, Sambat 1718 (a.d. 1661).