The Multifarious Faces of Sikhism
throughout Sikh History
Page 3 of 5
Gulab
Dasia cont'd
Once again, Gulab Das gained great popularity
in Chatia and he began to hold regular 'Durbars'
(courts) where people from all walks of life
attended. They addressed him as 'Guru
Sahib' and further enhanced his treasury.
Due to the position of Piro amongst the Gulab
Das entourage, many other prostitutes and dancing
girls became disciples of Gulab Das. His residence
became a place of debauchery. Attracted by these
women of low character, many bandits, rapists,
thugs, criminal Sikh Sirdars, Muslim and Hindu
thieves, etc., came and greatly swelled the
ranks of Gulab Dasia Sikhs.
Dancing Girls
A Pahari painting of dancing girls and female
musicians, circa mid 19th century
Gulab Das continued to preach that all forms
of outward religious codes of conduct were superfluous.
He stated that other than himself as 'Guru',
one needed no other spiritual guide, and whether
one kept his/her hair (as was the tradition
at the time), or cut his or her hair, this would
not impact one's spiritual development.
Other teachings of Gulab Das included:
1) One should not consider what is sin and what
is virtue
2) One may eat or drink as much or as little
as they wish
3) This world can be heaven, or hell, but there
is no afterlife
4) The body and mind is God - there is no other
God
5) All belief in religious ceremonies, traditions
and functions is foolish
6) They who realize these teachings of Gulab
Das are themselves Gods
7) Contemplation, learning and reading scriptures
is only for those wishing to earn a living from
these pursuits (i.e., they bear no spiritual
gain)
8) To contemplate God's name and reading scriptures
to benefit an individual in their afterlife
is a mistake
While commenting on the decline of the Akali
Nihang influence within Sikhism in the 19th
Century, Ernest Trump made the following comment
with regards to the Gulab Dasia Sikhs:
‘—in whose bosom
of late even a atheistic or materialistic
sect has sprung up, that of the Gulab-dasis,
who deny every creation and the existence
of any supreme being.’ ‘Western Image Of
The Sikh Religion, A Source Book', edited
by Darshan Singh, Pa. 148
The great historian, Giani Gian Singh Nirmala
seems to agree with Ernest Trump's perception
of the Gulab Dasia Sikhs, yet amazingly he writes:
‘The foolish people
[his followers] gave Gulab Das a bad name.
What he taught was true knowledge but none
understood it. Like the king who
did not understand 'Raag' (musical measures),
his queen indicated [what Raag it was].
Her 'Suhi' (crimson colour/name of a 'Raag']
coloured 'Kurti' (women’s trouser-like
undergarment), he thought, "Ah, Kurti
Raag". Hence Gulab Das was a man of
knowledge - a complete great being. But
he gave knowledge of 'Brahm' (God/universal
and paradoxical knowledge) to the unworthy.’
‘Naveen Panth Prakash’, Vol.
5, Giani Gian Singh Nirmala, edited by Giani
Kirpal Singh Ji, Pa. 2858
Raag
Folio from Adi Guru Durbar done in the Kashmiri
style depicting 'Raags' and 'Raaginis'
(musical meters) including, Raag Gaund, Raag
Ramkali, Raag Maru, Raag Mali Gaura, Raag
Tukhari, Raag Khedara, Raag Kaliyan, Raag Nad,
Raag Prabhati, Raag Jaijavanti, and Raag Malhar,
circa 1839
Therefore, according to Giani Gian Singh, Gulab
Das was not at fault, but it was his followers
who had misconstrued his teachings.
