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GURU HAR KRISHAN, the second and younger son of Guru Har Rai and his wife Krishan Kaur, was born on the ninth day of the dark half of the month of Sawan in Sambat 1713 (A.D. 1656). The reason why his brother Ram Rai was superseded has already been given. Har Krishan, though appointed Guru at the age of five years and three months, gave promise of a docile spirit and acute intellect. According to a Hindustani proverb, the nature and ultimate size of a tree can be judged by its sprouting leaves, so this child gave early indications of being worthy to succeed to the high dignity of his line. It is said that even at that early age Guru Har Krishan used to give his Sikhs instruction, resolve their doubts, and lead them on the way to salvation. Sikhs came from all quarters to visit him, and he sent preachers in every direction to fulfil his father’s pious object to propagate and extend the faith.
Ram Kai was at the Emperor’s court in Dihli when his younger brother was appointed to the Guruship in Kiratpur. On hearing of it be became very envious. He said, ‘I first came here by my father Guru Har Rai’s order. This powerful kmperor hath so appreciated me that he hath given me much wealth. I have moreover extended the faith, and yet my father hath deprived me of the Guruship and conferred it on my younger brother.’ Although Ram Rai’s conscience told him that he had done wrong, yet, in the words of the chronicler, jealousy stopped the ears of his intelligence.
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The masand Gurdas who attended on Ram Rai, noticing his troubled state of mind said, “ There is no need to be sad. Thou hast many disciples in this part of the country. Even the great Emperor himself holdeth thee in honour. Of what consequence is Guru Har Rai’s neglect of thee?’ Ram Ral replied, ‘ Knowest thou not that when the Sikhs of this country learn that the Guruship hath been given to my younger brother, they will turn away from me and go to him?’ Gurdas was ready with an expedient, ‘Send thy masands in every direction to proclaim thee Guru, and say that whoever boweth to any other shall be accursed. By this device people will reverence thee as Guru Har Rai’s rightful successor. If, on the other hand, people reverence Guru Har Krishan and make him offerings, that needeth not disturb thy mind. He is thy younger brother begotten of a Guru and entitled to maintenance.’
Ram Rai did not approve of the latter, but he did of the former portion of Gurdas’s advice, namely, to have himself proclaimed Guru. He then assembled the masands, ordered them to go in every direction, proclaim his succession, and bring him the offerings of the faithful. Ram Rai reflected not on the words of Kabir :-—
Where there is covetousness there is death ; where there is forgiveness there is God Himself.
The object of the Guruship was to save the world, togive instruction in the true Name, and to blend men with their Creator, but Ram Rai thought it a means of amassing money, and for this among other reasons his father had set him aside. The masands followed the example of Ram Rai, and applied themselves, not to spread the religion of the Gurus, but to accumulate wealth for their pleasures.
The disciples whose guru is blind act blindly themselves. The masands began to beat and plunder [ p. 317 ] poor Sikhs, and threatened with the Guru’s curse all who resented their conduct. Ram Rai’s desire to collect large offerings was not fulfilled. The masands became proud and rebellious, and kept the greater part of the offerings for themselves. They treated Ram Rai asa nonentity, for they deemed that all the Sikhs were in their own power, and that they could appoint to the Guruship whomsoever they pleased. Ram Rai found himself completely at their mercy, and was obliged to act according to their dictation.
After much reflection Ram Rai decided on laying his case before the Emperor. On obtaining an audience he thus addressed Aurangzeb, ‘Sire, my father hath gone on high, and my younger brother hath taken possession of his throne, his property, and offerings. This misfortune hath befallen me on account of my obedience to thee. My father was opposed to thee on that account, and at his death ordered my younger brother never to be reconciled to thee and never to look upon thy face. Now I pray thee to summon him to Dihli, and order him to exhibit miracles as I have done.’
Aurangzeb, who was himself the incarnation of deceit, instinctively knew what Ram Rai was plotting, but yet his conscience at first moved him to give good counsel, ‘O Ram Rai, thou art amply provided for. Why annoy thy younger brother ? He is also thy father’s son… When Ram Rai further pressed his plaint, it occurred to Aurangzeb that he might avail himself of Ram Rai’s displeasure for his own religious and political purposes. He said to himself, ‘I want to convert all the Hindus to Islam, but I apprehend failure in the Panjab, for there the people greatly reverence the Guru, and, if they rise against me, I shall have great difficulty in effecting my design. I have already several times considered how I can induce the Guru to accept the Muhammadan faith. It was on that account I summoned Guru Har Rai. [ p. 318 ] He sent his son to me, and I have him now in my power. There is yet another brother, of whose resistance to my designs I am equally apprehensive ; but if I succeed in bringing him here, I may bribe him into acquiescence. If he obstinately resist, I will set both brothers at variance, and they shall die by mutual slaughter. In this way my faith will quickly spread in the Panjab, and I shall gain heaven by my success in converting the infidels. The Sikhs will never suspect that I have put both brothers to death. I shall kill the snake without breaking my stick.’
Aurangzeb having contrived this tortuous and wicked plan, called Raja Jai Singh of Amber (Jaipur) who happened to be at court and ordered him to summon Guru Har Krishan the successor of Guru Har Rai. ‘I wish to see him,’ said the monarch, ‘be careful that he be treated with all respect on his journey.’
Ram Rai was delighted on hearing of the order to summon his brother—‘ If my brother disobey, the Emperor will send an army to destroy him. If, on the other hand, he come here, it will be in disobedience to our father’s final order never to appear before Aurangzeb ; and he will then be deemed a greater sinner than I. If he run away through fear of the Emperor, I will then go and, establishing myself as Guru, take possession of Kiratpur.’ Aurangzeb was as much delighted as Ram Rai at the decision that had been arrived at, though for quite a different reason.
Raja Jai Singh who had previously heard the Guru’s praises was pleased at the prospect of making his acquaintance, and of listening to his instruction. He was very glad that such a bigoted man as the Emperor had ordered the Guru to be summoned with the high respect due to his spiritual position. The Sikhs of Dihli also, who were displeased at Ram Rai’s proceedings, manifested their satisfaction at the hope of seeing the real Guru among them, and [ p. 319 ] begged the Raja to inform him that not only the Emperor but the Sikhs of Dihli were thirsting to behold him.
Raja Jai Singh sent a high official with orders that he was to invite rather than summon the Guru, and escort him to the imperial capital with all pomp and ceremony. The Raja knew that Ram Rai and the Guru were at variance, but he never suspected that the Emperor harboured any evil designs.
When the high officer deputed to summon the Guru arrived in Kiratpur and delivered his message, the Guru knew that Ram Rai had instigated the Emperor to summon him, and said he would give a reply on the morrow. When the Guru, after breaking up the assembly in which the officer had been received, went to his house, he found his mother, his Sikhs, and his masands very sad. On inquiring the cause, his mother said that she was in perplexity as to what advice to give him, whether he should proceed to Dihli or not. He was a child, he had no father to take counsel with, his elder brother, a man of great craft and worldly experience, bore him enmity, and it was difficult to say what plan should be adopted. The Guru replied, ‘ Mother dear, what cause is there for anxiety ? Whatever Wahguru hath decided shall take place. Why be anxious regarding it? What can poor mortal do if he have not God’s succour? I hold my father’s opinion that it is better for me not to go to Aurangzeb or hold any intercourse with him.’ The Guru’s mother rejoined, ‘Thou speakest aright, but the Turks hold sway. The Emperor is obstinate and violent. If thou refuse, an army may be sent to fetch thee, in which case there would be sanguinary fighting and many lives lost.’
Next day the Guru sent for the officer and said, ‘My brother is with the Emperor, I do not know that I can do anything for His Majesty by accepting his invitation.’ The officer replied, ‘ It is at thy brother’s [ p. 320 ] suggestion the Emperor hath sent for thee, but he is very anxious to behold thee himself also, and the Sikhs of Dihli hunger for a sight of thee. Wherefore come with me and please them all.’ The Guru rejoined, ‘I will go by all means where I shall be received with love, but it hath been imposed on me as a duty not to look on the Emperor’s face. Write and tell Raja Jai Singh that, if the Sikhs of Dihli want me, I will go to them, but if the Raja desire me to meet the Emperor, I must decline the invitation.’ The officer then represented that Raja Jai Singh had promised to call the Guru to Dihli, but had not promised to bring him before the Emperor. The officer would, however, write to Raja Jai Singh, and obtain precise information as to what was intended.
When an answer arrived the officer hastened to communicate it to the Guru—‘ Raja Jai Singh humbly requesteth the Guru to come to Dihli, so that he and the Guru’s Sikhs may behold him. The Guru may act as he pleaseth regarding an interview with the Emperor. If the Emperor force an interview on him, Raja Jai Singh will foil his intention by diplomacy.’ The Guru hearing this said, ‘It is well. I will set out the day after to-morrow.’
The Guru duly set out from Kiratpur. On the way he waited for some Sikhs who had come thither after his departure. Among them were the halt, the maimed, the leprous, &c., all of whom he cured by the imposition of hands. In the same way he waited on the road for other Sikhs who had come from distant countries to see him. Much time was thus spent, and Raja Jai Singh’s messenger had to remonstrate. On arriving at the village of Panjokhara near Ambala, the Guru made a boundary of sand and ordered that no Sikh should cross it after his departure, so that he might be able to expedite his journey. He said, ‘Let any Sikh who desireth to see me stand here and make his supplication, and he shall obtain [ p. 321 ] his wishes.’ He left some of his disciples there to give instruction. There is now a temple on the spot in memory of the Guru’s visit.