Daulat Rai's preface to his book on Guru Gobind Singh: Difference between revisions

Bichitra Natak (also Bachittar or Vichitra) (Resplendent Drama) is from the Dasam Granth.

'''I have come to this world for this purpose,'

The Supreme Lord has sent me for the protection of Righteousness:

You should propagate righteousness everywhere;

Seize and destroy the sinful and the wicked.

I have taken birth for this purpose, let the holy men understand this in their minds.

I' have come for spreading Divine Religionand for protection of saints; and for annihilating all the tyrants. (42-43/6)

(Guru Gobind Singh Vichitar Natak")

Daulat Rai, an Arya Samajist, was bothered so much, by the publishing of books by some Hindu activists writing books that malingned the Sikh Gurus that he was forced to pick up the pen to author: “Sahib-i-Kamal” - (Par Excellent Master, Guru Gobind Singh). In this book he reminded Punjabi Hindus of the humiliation and degradation to which their ancestors were subjected under Muslim rule before the Khalsa liberated them. Quoting various historical sources, he wrote:

Not only did Muslim invaders kill Hindus by the thousands, looted their properties and carried away men and women as slaves in the thousands, but also under some Muslim rulers Hindus were not allowed even the comforts of life like -- good clothes, good food, ride horses, wear turbans or keep good homes or valuables or even beautiful children or wives. They were allowed to have minimum possessions for mere survival. Often they were given two alternatives: either conversion to Islam or pay Jazia (tax on non-Muslims).[1]

PREFACE

Though I was conscious of my incompetence to deal effectively with the subject,two factors prompted me to write this book.

• First of all, no such comprehensive book on Guru Gobind Singh had been written which dwelt at some length on the mission of this unique patriot and courageous fighter. Many Janam Sakhis written, earlier and now, by over zealous devotees are available. Carried away by their devotion and zeal these writers have written such things as strain credence and the readers find it difficult to shift the factual from the fanciful. Such writings fail to depict a true picture of the persons under study and such do them grave injustice.
• Secondly, the majority of the people know so little about this great hero that many unscrupulous people have tried to gain their selfish ends by saying many wrong and undesirable things about the Guru, his life and teaching.

I was taken aback by a book in which the writer, out of sheer ignorance or coloured by his personal views and prejudices, had tried to belittle and denigrate the mission of the Guru by misinterpreting his words and sayings. Feeling the need of consulting some Khalsa Sikhs regarding these, I was all the more surprised to learn that most of them were poorly informed, nay quite ignorant about their Guru’s real views. There were some whose thoughts were not only wrong but also divergent and contradictory.

I am deeply indebted to my friend Lala Jawala Das, A teacher of High School, Dera Ghazi Khan, for his ungrudging and valuable help. I am conscious of the fact that this book is neither perfect nor comprehensive. It is a humble endeavour to correct the prevailing misconceptions about the life, work and mission of the versatile genius, Guru Gobind Singh. May it inspire someday a better equipped person to touch the theme with greater felicity.

23rd January 1901, Daulat Rai

SAHIB-E-KAMAL GURU GOBIND SINGH

INTRODUCTION

It is imperative to describe the plight of the Hindus and the origin of the Sikh religion before moving on to the life of Guru Gobind Singh. Guru Nanak founded Sikhism in Babar’s time. Hindu India had then been under Muslim rule for 350 years. Muslims were tempted to invade India because of disunity among Hindus caused by political, religious and social considerations. The concept of nationalism was missing. Hindus were divided in numerous religious sects following diverse and sometimes diametrically opposite rites, rituals and beliefs. Their modes of worship were different and often they were at war with one another. Starting with worship of gods and demigods, Hinduism had degenerated into animal worship. The social fabric was in shreds. The caste system had become air tight, the Brahmins in their hey-day had introduced it to keep themselves in power and plenty.Shudras, the lowest caste, were condemned to eternal slavery and damnation. The old Vedic religion in the hands of the Brahmins had become savage and cruel.Religion stands for peace (inward and outward), goodness and righteous living. The Hindus then were bereft of the blessing of a religion. Before the onslaught of Islam, Buddhism had already made inroads in Hindu India. Buddhism, besides being simple, had rejected the caste system. The lower castes embraced it in great numbers and overnight gained equality with high castes.

1. Daulat Rai. “Sahib-i-Kamal” Guru Gobind Singh (Hindi). Amritsar: Gurmat Sahit Charitable Trust, 7th reprint, 1993, pp. 25-64.