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 [ p. 312 ] 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.’
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 Kai in process of time wrote to his uncle Dhir Mal 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 When Prithia was superseded in favour of Guru Arjan, what troubles arose!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 Mal 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 Mal 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 Guruship to theirservants. 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 [ p. 313 ] 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 Mal 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 conferreth 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 reverenceth not the Guru’s words. Without reverence devotion is not obtained, and without devotion there is no holiness. Without lioliness how can there be [ p. 314 ] 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. 166m).