Guru Harirai Sahib

Guru Harirai Sahib was the seventh Guru of the Sikhs, born in 1630 and receiving Guruship in 1644.² He was the youngest child of Baba Gurditta, the eldest son of Guru Harigobind Sahib and Mata Nihal Kaur.³ He was born and lived his entire life in the town, Kiratpur Sahib, founded by his grandfather, in Eastern Panjab in the Himalayan foothills.⁴ Guru Harirai Sahib’s time on the seat of Guru Nanak Sahib lasted 17 years, an integral period of time that was essential in the development of the Sikh community. Before looking at Guru Harirai Sahib and the invaluable lessons he taught the Sikhs through his incredible life, let us take a step back and look at the Founder Guru period holistically to understand how the Sikh Panth (community, people, nation) developed over time. 

Contextualizing the Guru Period: Change and Consolidation

The Founder Guru period of Sikh history is a fascinating combination of both rapid revolutionary development and relatively quiet periods of consolidation. The long-term goal of the ten Gurus was to create an ideal human, the Khalsa (Sovereign who belongs to the Guru), that was engaged both in the world and connected to IkOankar (One Creative and Pervasive Force, 1Force, the One). This was a massive project and undertaking. It began with Guru Nanak Sahib and culminated in the inauguration of the Khalsa on Vaisakhi 1699. Both in his own writings and in those of his court poets, Guru Gobind Singh Sahib (1666-1708) extolled the virtues of slow and progressive development.⁵ The collective arc of the Gurus’ guidance on this matter originates from a wisdom and vision rooted in an indelible long-term foresight. It was understood that hasty, dramatic social change often leads to upheaval and chaos, which can cause the most vulnerable members of society to fall prey to harm. Additionally, sustainable social change requires time, careful consideration, and deliberate implementation. With this perspective in mind, a study of Guru history reveals an ebb and flow of development and consolidation. Guru Nanak Sahib (1469-1539) introduced remarkable changes in the way people would live their lives, from transforming how they worked (honest labor and sharing of one’s wealth) to how they lived (development of the sangat, or congregation, and centering one’s life around the Guru). Guru Angad Sahib (1504-1552) consolidated those changes. Guru Amardas Sahib (1479-1574) brought about more reforms, which Guru Ramdas Sahib (1534-1581) then consolidated. During the Gurgaddi (reign of the Guru) of Guru Arjan Sahib (1563-1606) and the early years of the Guruship of Guru Harigobind Sahib (1595-1644), the Panth (Sikh Collective) experienced times of dramatic development and progress. The latter two-thirds of Guru Harigobind Sahib’s Guruship and that of his successor, Guru Harirai Sahib (1630-1661), were then periods of consolidation. 

What do we mean by consolidation? During these stretches of Guru history, the preceding innovation that had occurred were firmed through practice—further normalized and strengthened. These were not times when substantial revisions of social, organizational, theological, or political development were being introduced, but rather periods of integration of said changes into the intimate fabric of day-to-day Sikh life. For example, Guru Nanak Sahib introduced the institution of Guruship, inaugurated the political Raj (Governance) of the House of Nanak, created the town of Kartarpur Sahib, revealed voluminous Gurbani (Sikh scripture, the Guru’s wisdom), and developed the first Sikh sangats (congregations).⁶ Guru Angad Sahib, in turn, took time to strengthen and institutionalize these profound changes. Guru Angad Sahib formalized the Gurmukhi script, which likely evolved from Guru Nanak Sahib’s own writing.⁷ He and his wife, Mata Khivi, institutionalized Langar (free community kitchen serving all).⁸ Thus, Guru Angad Sahib’s life was not a time of extensive change in the Sikh world, but instead a consolidation of Guru Nanak Sahib’s revolutionary developments.

It is easy to be impressed by and in awe of dramatic changes; such as Guru Arjan Sahib creating the Adi Granth (first recension of the Guru Granth Sahib),⁹ building Sri Harimandar Sahib,¹⁰ and sacrificing his life for the sovereignty of the Panth.¹¹ Or Guru Harigobind Sahib boldly building Akal Takht Sahib (Timeless Throne Sovereign), formally declaring the independence of the Sikh Panth, and waging battles in response to injustice.¹² It is expected that these moments from Sikh history are the ones that are best remembered, the ones that are lionized and celebrated. However, revolutionary change cannot be sustained without that change becoming standardized and deeply embodied. And while these seemingly fallow periods of Sikh history are just as important, they are never quite as celebrated or well-remembered. With this ebb and flow of Founder Guru history in mind, let us turn our attention to Guru Harirai Sahib.

Guru Harirai’s Unassuming Brilliance

Guru Harirai Sahib’s entire Gurgaddi was spent in a period of consolidation. There are no striking developments made in Sikh political, social, or religious thought. And so, Guru Harirai Sahib is often not as celebrated as other Gurus. His life is glossed over, his accomplishments are given perfunctory recognition, and often, we forget about the incredible lessons that we can learn from Guru Sahib's remarkable life. 

Guru Harirai Sahib’s life, from the age of 14 when he became Guru, to his Joti Jot¹³ at the age of 31, was steeped in strengthening and preparing the community for the tumultuous years ahead. The Panth could not have weathered the storms of Guru Harirkishan Sahib’s young Joti-Jot, Guru Teghbahadar Sahib’s shahidi (martyrdom), and Guru Gobind Singh Sahib’s many battles, had they not been prepared and unified by Guru Harirai Sahib. 

The Guru’s disposition, famously, was a gentle one. One of the few sakhis¹⁴ about the Guru that has entered the popular imagination of Sikhs is from before he became Guru, when, upon seeing his beloved grandfather, Guru Harigobind Sahib, he ran towards him in the garden and his robe caught the thorn of a flower, tearing the flower from the plant. This simple, faultless incident was enough to break the heart of young Baba Harirai, who wept at what he had wrought. The lesson his grandfather and Guru taught him in that moment—that when one has power, one must be careful not to harm those less powerful, even by mistake—would become a core foundation of Guru Harirai Sahib’s guiding compass for the rest of his life. It is a simple moral principle with profound implications, not only for one’s personal life, but also for Sikh polity and Raj. How do Sikhs behave when they have power while others do not? How should a Sikh state treat those who are marginalized? We all have privilege, and Guru Harirai Sahib reminds us to be conscious of that privilege and cognizant of how we use that power in the world. 

A core facet of the Sikh ethos is the honoring and aspiration towards harmony in all aspects of spiritual and political life. When viewed from a non-Sikh lens, Guru Harirai Sahib seems to be full of contradictions. Of course, those who see internal inconsistencies in the life of Guru Harirai Sahib are the same ones who see a break in Sikh tradition from Guru Arjan Sahib to Guru Harigobind Sahib, or who believe that Guru Gobind Singh Sahib changed the fundamental nature of the Panth. This unripe thought process fails to comprehend the depth and scope of Sikhi and is incapable of understanding the grandeur of Guru Harirai Sahib’s personality. For here we have a Guru who was famously gentle and also always prepared for battle¹⁵—who nursed animals back to health, and yet also hunted, who grew medicinal herbs and kept a standing army of 2,200 cavalry, who excommunicated his own son and gave medicine to the son of a man intent on attacking Sikhi.¹⁶ To the outside observer, these may appear to be contradictory stances. However, if we understand the Raj-Jog¹⁷ of Guru Nanak Sahib and the Miri-Piri¹⁸ of Guru Harigobind Sahib, we see that these actions are but a manifestation of the same righteous spirit and a life lived in devotion to IkOankar. 

Always Armed, Always Ready

With keeping a standing army of 2,200 cavalry ready at all times, what lesson can be learned from Guru Harirai Sahib’s insistence on being prepared for war, though he fought no battles? The lesson is actually one that is very relevant to contemporary Sikhs and answers a common question asked of us: for those who live in peaceful, democratic countries, what is the need for a Kirpan? Guru Sahib lived in the foothills of the Himalayas, far from Mughal centers of power. And yet, though he fought no wars,¹⁹ Guru Harirai Sahib was not only always armed, but insisted that his Sikhs be actively equipped and trained in the use of arms. Guru Harigobind Sahib himself also remained armed after moving to Kiratpur, demonstrating that the keeping of weapons was now an essential part of the Sikh tradition. This wisdom extended to the lives of all Sikhs to always remain armed and ready to defend righteousness regardless of how likely or unlikely such a scenario might be. For Guru Harirai Sahib, the maryada, or code of conduct introduced for the Panth at the time of Guru Harigobind Sahib, was not a temporary measure, but rather a way of life that Sikhs were expected to adopt from then on.

Guru Harirai Sahib’s example demonstrated that the warrior tradition in Sikhi is not dependent on outside pressures, rather it is a mindset that Sikhs need to embody in all places at all times. It was not an innovation on Guru Harigobind Sahib’s contributions, but instead the natural continuation of Guru Nanak Sahib’s vision for the progression of human development. 

Maintaining the Integrity of Guru Granth Sahib

One of the other most prominent Sakhis associated with Guru Harirai Sahib is his excommunication of his eldest son, Baba Ram Rai. According to Sikh tradition, the Mughal Emperor Aurangzeb invited Guru Harirai Sahib to Delhi to explain Sikhi to him. Guru Sahib had been advised by his grandfather, Guru Harigobind Sahib, not to visit Aurangzeb himself, and so Guru Sahib sent his eldest son in his stead. Baba Ram Rai was highly respected in the Panth at the time. Even at the young age of 15, he was already an accomplished student of Gurbani, offering explanations through katha (discourse) in the Guru’s court. It was in fact the sangat that advised Guru Harirai Sahib to send Baba Ram Rai, as they felt no one could be a better ambassador of the Sikh tradition than the Guru’s own son.²⁰ 

Baba Ram Rai arrived in Delhi with a retinue of Sikhs and a copy of the Adi Granth. Aurangzeb immediately fawned over Ram Rai, showering him with gifts and compliments. Ram Rai allowed Aurangzeb’s praise to go to his head. When suddenly Aurangzeb challenged Ram Rai to explain a line of Gurbani from Guru Nanak Sahib that appeared to malign Muslims, Ram Rai, instead of using his vast experience and knowledge of Bani to properly explain the line and place it within its larger context, insisted that the line was written incorrectly and he infamously changed the Bani to appease Aurangzeb.²¹

When Guru Harirai Sahib found out from the sangat of Delhi what had happened, his response was immediate and swift. He told Ram Rai that the crime he committed was of such a grave nature, that the precedent he had set was so dangerous, there was no option but for him to be excommunicated from the Sikh community. Ram Rai left Delhi, emboldened and arrogant, and set up a rival seat to the Guru in the town of Dehradun.²² Years later, when he was an old man, Ram Rai’s wife, Panjab Kaur, would come to Guru Gobind Singh Sahib while he was staying at Paonta Sahib and ask if he would allow Ram Rai to come and visit him. Guru Gobind Singh Sahib acceded and upon meeting the Guru, Ram Rai finally begged for forgiveness for his actions. Because the Guru is always compassionate and graceful, he was forgiven.²³

Guru Harirai Sahib’s response to Ram Rai could appear shocking and harsh. However, Guru Sahib understood the immense consequences of a precedent that would see Gurbani being altered to appease the rulers of the day. Those who collaborate with tyrants would stop at nothing to change the Guru Granth Sahib if it meant those in power were satisfied that Sikh scripture contained nothing they found offensive and instead praised their rule. The consequences would have been beyond disastrous. Guru Sahib’s response to Ram Rai meant that Sikhs would take great care to ensure that Gurbani was not changed and that the integrity of Guru Granth Sahib would never be undermined. 

An Eternal Inspiration for the Panth

Guru Harirai Sahib sat on the throne of Guru Nanak Sahib for 17 years. During these almost two decades, Guru Sahib ensured that the developments introduced by Guru Arjan Sahib and Guru Harigobind Sahib to the Panth were strengthened and maintained. We see how fiercely Guru Harirai Sahib protected the sanctity of Guru Arjan Sahib’s Adi Granth from any alterations or interference, sending a strong warning that would resonate through future generations. He ensured and maintained the formalization of Guru Harigobind Sahib’s warrior tradition even during a period of peace. With a strong and gentle hand, he ensured that the work of the earlier Gurus continued and progressed so that the Panth was prepared for the tumultuous days ahead. The incredible contributions to Sikhi that Guru Harirai Sahib bestowed on the Panth were, amongst other things, a focus on animal welfare and human healthcare. As such, the Guru inspired generations of Sikhs to ensure that equitable healthcare and environmental well-being are core to the seva (service) that Sikhs provide in the world. Guru Harirai Sahib has stood as an example of the tender and dignified care that Sikhs must provide to those most marginalized and in need. In Guru Harirai Sahib’s life, we can find the truest essence of Sikhi distilled and exemplified. 

In his composition Ganjnama, Guru Gobind Singh Sahib’s most prominent court poet, Bhai Nand Lal ‘Goya’ (1633-1713), extols the virtues of the ten Guru Sahibs. We will conclude with Bhai Nand Lal’s praises of Guru Harirai Sahib. Bhai Nand Lal understands the depth of the greatness of the Seventh Nanak and what a powerful and transformative figure he is. Though there may not be as many sakhis of the Guru, and though he may not be as well remembered as other Gurus, Guru Harirai Sahib was an essential part of the development of the ideal Sikh, and his contribution to Sikhi is unfathomable in its scope and depth. 

Guru Har Rai nourishes truth, and adheres to veracity,
And Guru Har Rai is a sovereign as well as a preceptor (87)
Guru Har Rai is benevolent to both the worlds,
And Guru Har Rai is the forerunner of the lives heretofore and hereafter. (88)
The Creator gratifies in applauding the generosities of Guru Har Rai,
And all the humanity succeeds in its ventures due to Guru Hari Rai. (89)
Guru Har Rai’s expositions are the sovereignty of truthfulness,
And Guru Har Rai articulates commands to all the heavens. (90)
Guru Har Rai is the annihilator of the rebellious and the arrogant,
But Guru Har Rai is the benefactor and the shelter of the weak and the destitute. (91)^{24 25}

References

¹  ਸਿਮਰੌ ਸ੍ਰੀ ਹਰਿਰਾਇ
²  Singh, Kavi Santokh. (n.d. [1843], Sri Gur Partap Suraj Granth, Ras 8. p. 288-293
³  ibid.
⁴  ibid.
⁵  Singh, Satnam. (2024), The Road to Empire: The Political Education of Khalsa Sikhs in the Late 1600s. University of California Press.
⁶  Singh, Kavi Santokh. (n.d. [1823]), Sri Guru Nanak Parkash. p.1721-1724
⁷  Dhillon, B. S. (1999). Early Sikh Scriptural Tradition: Myth and Reality. Singh Bros. p. 40-41
⁸  Singh, Principal Satbir. (2000 [1981]), Kudrati Noor: Jivani Guru Angad Dev Ji.
⁹  Singh, Giani Gian. (n.d. [1885]), Tavarikh Guru Khalsa, Volume 5. p. 24
¹⁰  ibid. p. 44-48
¹¹  ibid. p. 61-64
¹²  Singh, Fauja. (1995), Guru Hargobind from The Encyclopedia of Sikhism Volume Two, ed. Harbans Singh. Punjabi University, Patiala,
¹³  Literally, light merged with light; Sikh parlance for when the Guru left this earth for the Guru lives in the Granth-Panth.
¹⁴  A story usually related to the episodes from the lives of the Gurus.
¹⁵  Singh, Giani Gian. (n.d. [1885]), Tavarikh Guru Khalsa, Volume 7. p. 2
¹⁶  According to Sikh tradition, Mughal Emperor Shah Jahan’s eldest son, Dara Shikoh, was poisoned by his brother, the future Emperor Aurangzeb. The necessary medicine to cure the prince could not be found anywhere in South Asia, until a minister in the government advised that Guru Harirai Sahib had an impressive medicinal garden. An ambassador was sent to Kiratpur Sahib, and Guru Sahib graciously provided the ingredients for the medicine. Dara Shikoh was healed.  Singh, Kavi Santokh. (n.d. [1843], Sri Gur Partap Suraj Granth, Ras 9. p. 97-103
¹⁷  Mastery over political and spiritual realms as described in the Savaiye of the Bhatts in Guru Granth Sahib. 
¹⁸  Sovereignty over political and spiritual realms.
¹⁹  The Mughals did make three attempts to attack Kiratpur Sahib, but the generals in change of the armies always died before they reached the town and were actually able to attack. These generals were Zalam Khan, Dhude Khan and Nahar Khan. Singh, Kavi Santokh. (n.d. [1843], Sri Gur Partap Suraj Granth, Ras 9.
²⁰  Singh, Kavi Santokh. (n.d. [1843], Sri Gur Partap Suraj Granth, Ras 9. p. 262-267
²¹  The line of Gurbani that Aurangzeb took issue with is from a Salok of Guru Nanak Sahib’s from Asa ki Var (Guru Granth Sahib, p. 466). The line is: ਮਿਟੀ ਮੁਸਲਮਾਨ ਕੀ  ਪੇੜੈ ਪਈ ਕੁਮਿ੍ਆਰ ॥ which translates to “Soil of the (body of) Muslim (who had been buried in the grave), fell into the (clay) ball of the potter.” Ram Rai changed the word ਮੁਸਲਮਾਨ (Muslim) to ਬੇਇਮਾਨ (dishonest person). Singh, Kavi Santokh. (n.d. [1843], Sri Gur Partap Suraj Granth, Ras 9. p. 399-405. [See Guru Granth Sahib Project for further information on this Salok: Asa ki Var, Pauri 6, 2nd Salok.]
²²  Singh, Kavi Santokh. (n.d. [1843], Sri Gur Partap Suraj Granth, Ras 10. p. 200-206
²³  Singh, Kavi Santokh. (n.d. [1843], Sri Gur Partap Suraj Granth, Rut 2. p. 21-36