Just as there are innumerable gods and goddesses of Hindus, so are their religious days, which are in fact more than the number of days in year. The more important events are given below, many of are still being observed by Sindhis in India.
1. Cheti Chand
This is to celebrate the birth of Water god (Varun Devta) Sai Uderolal, popularly known as Jhulelal. So much has been said and written about it that it would be superfluous to repeat the event. In Sindh the beginning of the new year was considered Cheti Chand. Some businessmen opened new account books; many however, did that on the eve of Diwali. On the full moon day, people used to go to a river or lake and offer ‘Akho’ with a pinch of rice mixed with milk mand flour. If there was no river or ‘Darya’, the ritual was performed at a well. Even Sikhs went to temples or Gurdwara, because Guru Nanak’s birthday also took place on Purnima.
2. Sagra (Sacred thread)
Sindhi Bhaibands generally lived in foreign countries; therefore, their wives were always worried about the good health of their husbands. For this purpose they performed pooja and fasted on four Mondays of Sharwan month. After which they perform pooja, distribute sweet rice and then get the sacred thread tied by the priests (Banbhan). Here in India, the priests have made a show business which costs nearly 500-800 rupees.
3. Mahalakshmi’s Sacred Thread
This sacred thread had sixteen strips and sixteen days. On the day when the sacred thread was to be untied, it was celebrated as an important day and special savouries like satpura and pakwan of Suji & Maida were made and distributed firstly to the priests and the poor and afterwards the remaining savouries were used by family members.
In Sindh, generally Mondays & Saturdays, Giyaras or Umaas were observed as fasts (vrats). During the fast of Satyanarayan and nine days of Ekaanaas, only one meal was generally taken.
This takes place in the month of Shrawan when married women and girls painted their hands and feet with Mehndi, fast for the whole day, during which they used to play games, swing in Jhulas and sing songs. In the night after making an offering to the moon, they used to break the fast.
6. Akhan Teej
On this day, in the moonlight, new water earthern pots were kept and everyone was offered clean and cool water. The significance of this day was to offer water to the thirsty. Hence at every nook and corner, the sharbat, with pieces of apple in it, was offered to visitors alongwith ‘prasad’. On this day, it was also customary to send new earthern pots and fruits to priests and Gurdwara.
During the month of Sharwan, on the Baaras of Krishna Paksha. Cereals were changed in food, i.e. instead of wheat and rice, the chapatis made of gram flour (Besan) were eaten.
8. Ban Badhri
In the month of ‘Bado’, during the Baaras of Shukla Paksha, god Varun had taken avtaar. In lieu of that small insects like ants etc. were fed Gur(jaggery) and Musti. Married daughters were invited by their parents for food.
9. Somavati Umaas
In certain months Umaas takes place on a Monday. That day is considered important for having a “dumb dip’ in the waters; without talking to anyone early in the morning. It is also, called ‘Gungee Umaas”.
10. Nandhi and Vaddi Thadri
Both these takes place in the month of Shrawan. On the day before Thadree day, people cook lola (sweet flour cakes) and rote (fried cakes) because there has to be no lighting of fire in the house on the Thadree day. The lolas and Rotes are eaten with curd. On that day drops of water also sprinkled on the cooking fire to appease Sitladevi Mata.
11. Janamashtami, Ram Navmi and Shivratri
Since Lord Krishna was born after midnight, on Janamashtami, bhajans and kirtan were held in temples till midnight. On Ram Navmi, Lord Rama’s birthday was celebrated. On Shivratri people used to drink ‘Thaadhal’ with some ‘bhang’ in it, after making offering of it in the Mahadev temple. In the villages and cities big pots of ‘Taahri’ (sweet rice) were prepared and distributed among all.
On this day parents send ladoos & chiki (Laaee) made of Tils to their daughters. On the Makar Sankrant day the sun moves from south to north. It is therefore also called ‘Dutraan’ or ‘Tirmoori’. In Mahabharat battle Bhisham Pitamah did not breath his last till ‘Datraan’ since on this day there happens flush of light in Dev Lok.
A few days before Dassera there used to be Ramlila program which was attended by throngs of people. On Dassera day the colourful effigies of Ravana, Kumbhkarna and Meghnath were burnt.
Two days before Diwali people started lightling Diyaas (earthern lamps) from ‘Dhan Teras’. The bazars used to be full with prospective consumers. Friends and relatives used to meet one another with affection and extended pleasantries and sweetmeats. At night, Laxmi Poojan took ;place when all the members of the family prayed with reverence and respect. People used to take in their hands a stick to which a rag dipped in oil was tied which was burnt. It was called ‘Mollawaro’; everyone shouted ‘Mollawaro….. Mollawaro’….
15. The Giyaras of Kati
On this day people used to be engaged in giving charity. The whole bazar would be full with hundreds of beggars and the needy, who would spread a cloth before them, on which people kept on throwing money, Bhugra, fruits etc. The jugglers used to arrange their Tamashas on the road with monkeys and bears dancing on the tunes played by the jugglers. An atmosphere of gaiety prevailed all through the day.
During these days devotees of Devi ate once in a day and did not even shave and hair cut. Ladies sang bhajans. In Nagarparkar they used to dance like Garba in Gujrat.
On the day of Lal Loee children used to bring wood sticks from their grand parents and aunties and like a fire camp burnt these sticks in the night with people enjoying dancing and playing around fire. Some ladies whose wishes were fulfilled offered coconuts in the fire and distributed prasad ‘Sesa’; this continued till midnight.
17. Nariyal Purnima
During the Purnima of Shrawan month sisters tied Rakhi to their brothers. This day is called as “Rakhree Bandhan’. Even the near cousins used to bind Rakhis. Sisters used to come from far off places and towns to specially tie Rakhis to their brothers. There was so much affection and love. Those cities and places where there were rivers or sea, people used to offer coconuts and milk to the God of Waters ‘Varun Devta so that those who were travelling in ships and boats should have a safe and a sound journey.
Like in India the month of September ‘Bado’ was meant for Krishna Paksha as Pitar Pakhiya. If any member of the family who had died on particular (tithi) day and date, a Shraadh was offered for the solace of the deceased’s soul. The Brahmins were given food and Dakhshina. It is said that Arya Samaj carried out a strong movement against Shraadh, but the Shraadhs continued because of the faith of people since they felt that through this method the deceased members of the family are remembered and all the family members have a good gathering.
In those days whenever the snake charmer brought snakes, they were given some Dakhshina and also milk for the sanmes. Nagpanchami is also called Gogro. It is a folklore from Kutch and Gujarat.
In Thatta, near Pir Pitho, there was a kingdom of King Gopichand. Once his daughter Vachhalbai saw a flower flowing in the river. She obtained the flower with the help of her friend. A saintly person’s soul lived in that flower. As Vachhalbai smelled the flower, the soul entered the stomach. After a few months the king came to know his daughter’s pregnancy and was also told about smelling of the flower. But he knew no one would believe the story. He therefore, ask four of his soldiers to take Vachhalbai in a chariot and leave her in a deserted jungle, where due to the snake bite one ox pulling the chariot fell down. The soldiers could not run the chariot with one ox. At that time, a voice came from stomach of Vachhalbai, “Mother chant this mantra and sprinkle water on the dead ox.” Vachhalbai and the soldiers were surprised but they did what they were told, and the ox recovered immediately. The soldiers saluted Vachhaalbai with respect and left her in the deserted place.
Over a period of time Vachhalbai gave birth to a child who was called ‘Gogro’. When it cried in hunger, all the snakes used to collect there to feed him turn with their poison. This poison gave strength to the child, who with his power dug up a ditch and produce a spring of water.’Gogro’ used to play with snakes and drunk their poison.
One day a Rajput king’s caravan came to pass from there. He was dying out of thirst. Gogro gave him water on the condition that he must leave seven boys to live in the jungle. In order to save his life king Chawan left seven boys there.
How to feed the seven boys, became a problem for Gogro. Ultimately not finding any other way he started taking more poison from the snakes. This created a discontentment among the snakes and a small snake ‘Han Khanu’ was determined to kill Gogro; but it had a very little poison. The great snake Python ‘Ajgar’ gave poison to him. The Cobra said that it is a sin to kill our master. And he said that if Han Khanu killed the Gogro, he would devour the han Khanu. Since that time the biggest of snakes – Python has no poison and the cobra wherever it sees Han Khanu devours it.
Gogro had such a power that if he turned his eyes to the place where a snake bit, the whole poison evaporated. That is why the Han Khanu bit Gogro on his jaw where Gogro could not see the place. While dying Gogro said to his friends “When I die you cook me and eat me up.” His friends cut him in two pieces, cooked him but did not feel like eating. So they threw the full pot in the river. Some thieves got hold of this pot. Since they were hungry, they ate all the pieces. As they realized what had occurred, their soul went to their stomach. They also became souls and their third eye opened up, through which they could see the future. These theives were called ‘Mamooyoon Fakirs’. Many references are made to this by Dr.Gurbaxani in his poems.
Mahatam Gogro before he died, told all his friends not to bite the people without a reason and also told the people to consider snakes as their friends.
Nagpanchami therefore, is celebrated in the honour of the god of snakes…. Gogro.
This is a festival of colors in which all the young and old join together to express their joy at the change of season. Some people correlate Holi festival with Holika, the sister of Hirnakashyap, mythological son of Bhagat Prahlad.
Sindhis were philosophical and hence they made invaluable observations of life.
Bhandey jey man mein hikri
Sahib jey man mein bee
Literally means: While man has something on his mind, God has something else on His
The above proverb shows that Sindhis believed in God’s will, and felt that man proposes and God disposes. Sindhis not only believed in God’s will, but also in His mercy. Hence they claimed:
Mar-run vaarey khaan
Rakhar vaaro vejho aahey
Which means: God, the Protector is greater than he who wants to harm you.
In connection with death, Sindhis said:
Jinjo hitey khap
Tinjo hutey bhi khap
Literally means: Those who are most needed on earth Seem to be needed by God as well
Those people who are needed, die sooner than we would like them to.
When one speaks a lie, one tends to speak so many more to substantiate the first untruth.
Hence Sindhis believed:
Sach ta vetho nach
Which literally means: If you speak the truth you can continue to dance with joy.
In other words, if you speak the truth, you can enjoy peace as there is no fear of you contradicting yourself.
If one learns to sit in a corner of a room on the floor, no one will push one around. It is this belief that the following proverb agrees with:
Jainh khaado taro
Tainh khey nako soor nako baro.
Which literally means that if one eats the food from the bottom of the saucepan, one will not suffer from pain or humiliation. It implies that it pays to be humble.
Obviously Sindhis believed in the wisdom of the last proverb because they claim the opposite to be true.
They say: Jedo uth Tedo lodo
Which means: The bigger the camel, The bigger the jerks it experiences.
Sindhis believe in reciprocating a favour.
Ta akhiyoon lajayeen
Which means thatif you partake of somebody’s food, you feel embarrassed until you reciprocate the favor. Also Sindhis claimed:
Which means that one must appreciate and praise, those who feed you and /or do you a favour.
The following saying echoes the latter proverb’s feeling.
Khaado khaaibo ta khangbo bhee
Which means that while eating, you will be sometimes forced to clear your throat.
On the subject of food, Sindhis observed:
Daaney daaney tey mohir.
Which means that every grain of food is stamped with the name of the eater.
The above proverb ascertains that Sindhis believed in destiny.
Sindhis connected well-being with food. The latter they very poetically connected with Muslim festivals, with which Hindu Sindhis were familiar, as they lived midst Sindhi Muslims.
Aahey ta Eed na ta Rozo
Which means that if one is financially sound, then one eats well, like one does during the festival of “Eed”. If one, on the other hand is not economically comfortable, then one must perforce fast like during “Roza”.
Sindhis were sensible enough to realize that too much money does not automatically buy them happiness.
Hence they claimed:
Uho sone hi ghoryo
Jo kana chhiney
Which implies that, those golden earrings are not worthy of possession if they are too heavy and tear your ears. Yet Sindhis believed that wealth was an important requisite to happiness. Hence they stated:
Naarey binaa nar vegaano
Which means that without money man feels alone and dejected.
Sindhis observed that being depressed unhappy and worried is like a disease. Hence they stated:
Khushee jairee khuraak koney
Gantee jairo marz koney
Which means that there is no nourishment like joy, and no disease is worse than worry.
In the next proverb Sindhis as a matter of fact compared worry to death. They stated:
Chintaa chikhyaa samaan
Then how does one get peace and joy? Sindhis advised:
Vandey viraayey sukh paaye
Which means that sharing what one has with ones brethren , gives happiness. Sindhis believed that if someone gives one something for safe-keeping, one must honorably return it when the time came. Hence they stated:
Amaanat mein khyaanat na kajey
Sindhis believed that those who are honest will never want even though they may be cheated. Hence they claimed:
Baanee saayee jee saayee
Gaayee bukhyey jo bukhyo
Which literally means that the grass of an honest person will remain green, no matter how many people continue to partake of it, and remain ungratified.
The entrance and exit of money, prestige, possessions are stages that come at different times into everyone’s life. Hence Sindhis urged not to criticize others as one never knows when ones turn will come. They said:
Which literally means, today I suffer, tomorrow you might.
People have a way of noticing how much money comes into the house, but they generally never keep count of how much goes into expenditure. Hence the saying:
Eendo sabko disey
vendo disey kon
What happens when wealth bids adieu? Sometimes it takes your good qualities with it.
Hence the saying:
Lachmi vaney ta lachhan bi vanan
.What happens when God is unhappy with you? According to the Sindhis, you lose your good sense. Hence the saying:
Allah rusey mat khasey
Must one be dejected when bad days are around? Not at all! Sindhis believed that when one door closes, another hundred open. Hence the saying:
Hikree latey sau patey
Sindhis believed that one must be sensible before embarking on a tricky mission. Hence they urged one to adopt a course which would make one achieve ones goal, without stepping on anyone else’s happiness. They said:
Ehro kam kajey
Jo laal labhey
Ain preet bee rehjee achey
Which means: Let us act in such a manner that we find the sought for gem and we continue to retain the friendship.
The following proverb urges one not to take up too many tasks at one time as it would spoil ones endeavors. About such people Sindhis observed:
Uhey hath roti mein
Uhey hath choti mein
Which means that people who take up too many tasks at one time, are like those who use the same hands to knead dough, and the same hands to plait their hair.
The latter proverb implies that if one performs these two tasks at the same time, then ones food would not get hygienically prepared, and ones hair would get soiled.
The following proverb, though it may sound similar has a different meaning altogether.
Uheyee hatha neer mein
Uheyee hatha kheer mein
It literally states that the same hands that are immersed in the water (tears) are also immersed in the milk. The implied meaning of this proverb is that at times life doles out two tasks at the same time. One provides pain, and the other gives joy.
Sindhis believed that you should do what you have to do as soon as possible. They stated:
Turt kam maha punya
Which means that if you execute your duty promptly, it is equivalent to performing a good deed.
Sindhis believed that it was the tongue, or unkind words which caused the most harm, they not only hurt the ones that the harsh language was meant for but also the one who uttered them. Sindhis stated:
Uhaayee zibaan ussa mein vyaarey
Uhaayee zibaan chhaaon mein vyaarey
Which literally means that the same tongue makes you sit under the sun and it is the same tongue that makes you sit in the shade.
Sindhis urged one never to harm the down-trodden, as God would take up their cause and take revenge for the harm done to the poor. Hence the saying:
Aah gareebaa kair khudaayee
Which literally means that if the down trodden cry in pain for the harm inflicted upon them, then God Himself takes revenge.
Sindhis believed that :
Un-herya na her, mataan hirani
Heryaan na pher mataan phiranee
This proverb states that one should not get someone used to constant favors done out of goodwill, because when you stop doing them the benefaction, they might turn against one.
Alternately Sindhis stated:
Sakhi khaan shoom bhalo
Jo turt dyey javaab
Which means that he is better, who promptly says “No” to a proposition, rather than the one who says “Yes” to proposals, and then goes on to resent the same.
There are people who do favors unto you, but hurt you by constantly reminding you, and/or being nasty to you. To such people Sindhis advise:
Na dijey na dukhoyjey
Which literally means “Do not give, if you must hurt the person later.
It is ever so difficult to please everyone all the time. And to top it, to please oneself seems to be, even a more monumental task. There is no argument to the statement that if one is happy, the world seems a great place to live in. Hence;
Jeeyu khush ta jahaan khush
Which literally means that if one is happy, the world is a cheerful place to live in.
It is so easy to criticize others. Why? Because we are not in their shoes. One cannot argue the fact that only the person who is in the situation is aware of why he/she behaves the way he/she does. Hence the observation:
Gur jee gothree jaaney
Which literally means that the sugar knows, and the bag that carries the sugar knows (how light or heavy, how empty or full, or how clean or dirty the contents and/or the bag are).
Sindhis urged their fellow brethren to be good. They claimed that there were various benefits to derive from being exemplary. They stated:
Thado gharo paan khey paaneyee
chhaaon mein vyaarey
Which means that a cool pot of water seats itself in the shade. It implies that if one stays composed one stays out of conflict.
Another method of remaining peaceful is not to be distressed, when one possesses less, and not be proud when one has much. Thus:
Thoro disee araao na thijey
Ghano disee araso na thijey
Sindhis believed that one should live according to ones means. Hence they observed:
Savar aahir per digheran
Which means that one should stretch ones legs according to ones blanket.
It is believed that if your right hand does a good deed, your left hand should not get to know about it.
On this creed, Sindhis opined:
Nekee karey, daryaa mein vijh
Which literally means that after having performed a good deed, drop the thought of it into the sea.
There are people, who do nothing but exaggerate. About such humans, Sindhis stated:
Jabal khey thyaa soora, jaayee kuyee
Which literally means that the mountain had labor pains, but only a mouse took birth.
Kuey ladhee haid garee
Chavey aaon pasaaree
Which literally means that a mouse found a piece of turmeric, and claims to own a grocery store.
About people who paint an exaggerated image about themselves, Sindhis claimed:
Labhey lath na
Babo bandookan vaaro
Which means that he is a type of person who does not even own a stick, and he claims to be a master of guns.
In matters of relationships, Sindhis made interesting observations.
For a husband they believed that:
Murs ta phado
Na ta jado
Which literally means that unless a husband is hard to please, he is not good enough.
Probably the macho image of a difficult man was attractive to a Sindhi woman. On the other hand, maybe the proverb was coined by the parents of the girl to make her life more satisfactory, by praising the negative traits of her husband.
In the following proverb however, they categorically compare a son-in-law to a crooked stick. Sindhis state:
Naathee, dingee kaathee
Present time Sindhis would probably disagree with the above observation, as one often sees sons-in law as caring as ones sons and daughters.
During the time that our fore-fathers lived their life in Sindh, daughters must have been a life long liability, hence Sindhis stated:
Abo gasey, dheeya vasey
Which literally means that fathers have to work very hard so that their daughters prosper.
It is interesting to observe how much the daughter’s parents would give in for the happiness of their female off-spring.
The following proverb was probably coined by dejected girls’ parents who would not reciprocate the humliation inflicted upon them by the in-laws of their daughter. They stated:
Jainkhey dinyoon jaayoon
Tinsaan kahryoon baayoon
Which means that once one has given ones daughters in marriage, one cannot get angry with her new family.
The previous two proverbs point to the fact that having daughters put one through difficulties and humiliation at the time when these sayings were coined. However it is interesting to note that the Sindhis of yore believed that a son shares you properties and possessions whereas a daughter partakes of your joys and sorrows. Hence Sindhis stated:
Put thyey maal bhai
Dheeya thyey haal bhai
Maau jee dil makhan
Puta jee dil pathar
Which literally means that a mother’s heart is soft as butter while the heart of the son is made of stone.
Elders claimed that though a mother-in-law be hard as wood , she is good to have around, as during times of need she would always be there to extend a helping hand. Hence they stated:
Sas kaath jee bi suthee
Sindhis believed that:
Jeko daadho so gaabo
Which means that he who stands his ground, eventually wins.
Yet during arguments and discussions, Sindhis wisely observed that:
Taari hik hathee kon vajandee aahey
Which literally means that one cannot clap with one hand . It implies that wherever there is an argument, all parties are probably to blame to a certain extent.
About the grand children from the daughter’s side, Sindhis claimed:
Doita vadhandey very
Which implies that the children from ones daughter were never close enough to their maternal grand-parents, however much the latter pampered the kids.
This was probably due to the fact that children spent more time with their paternal grand-parents, and hence were influenced by the their opinion, of their maternal grand-parents.
It is interesting to note that this proverb does not generally ring true now-a-days, probably because grand-children spend enough time with their maternal grand-parents and formulate their own beliefs.
Maternal grand-parents claimed:
Naani radhan vaaree
Doitaa khaain vaaraa
Which literally means that matenal grand-children eat while the grand-mother toils and cooks.
Grand-parents believed that:
Moor khaan vyaaj mitho
Which means that the interest is always more enjoyable than the principal amount, thereby implying that one tends to love ones grand-children more than their parents.
Talking about interest accrued from wealth Sindhis observed that interest “runs” which implies that it augments even during the night. Thus they stated:
Vyaaj raat jo bhee pandh karey
About interest they also claimed:
Vyaaj aahey Soortee ghoro
Which means that interest is like a racing horse.
On the subject of debts Sindhis observed:
Karz vado marz
Which means that owing debts is like suffering from a bad disease.
However whatever one is able to salvage from a bad debt is good. Hence if a ship drowns, salvage the iron. The latter is what is expressed in the following proverb:
Budyal beri maan
Loh bhee chango
The following proverb states that:
Jeko chul tey
So dil tey
Which means that one is always more fond of those members of ones family with who one lives and eats together.
The following proverb did not contend with the last saying’s belief because Sindhis claimed:
sathan janman khaan viryal
Which means that sister’s in -law(wives of brothers), continue to remain enemies since the last seven generations even though they probably stayed and ate together.
Misunderstandings on financial matters were probably as common then, as they are now, hence elders very wisely stated:
Ba bhaur tyon lekho
Which literally means that where there are two brothers, a written document (of finance and properties) must exist.
Well, brothers seemed to enjoy a certain power. But what about a brother’s wife?
Gareeb jee joy
jag jee bhaajaayee
Which means that the wife of a poor man is like a brother’s wife to the world.
I believe that the above means that just like a brother’s wife was supposed to serve one with respect, so was a poor man’s wife.
When sensitive mothers-in law would want their new daughters-in law to follow a certain code of conduct, they would instruct their daughters, and naturally the daughter- in- law of the house would emulate the same act. Hence the saying:
Chao dhiya khey
Ta sikhey noonha
Which means: If you instruct your daughter, your daughter-in-law learns.
Obviously during the days of yore, there must have been daughters in law or/and wives who spent enough time following their own pursuits or the following proverb would not have been formulated. It claims:
Ghar ghoran khey
Baara choran khey
Which literally means that the house has been left to the horses, and the children have been left under the care of thieves.
Sindhis probably did not broad-cast the above news, because they believed that one must not wash dirty linen in public. Hence they stated:
Ghar jo kin
Ghar mein dhopjey
Which literally means that one must wash ones dirty laundry at home.
Talking of homes Sindhis stated:
Ghar mein ghar
Budee vanee mar
Which means that if your extended joint families live under the same roof, you are as good as dead.
Obviously Sindhis were talking about the intrigues, tensions and arguments that would result because of so many people of different hue and character living together. Hence they stated:
Ghar jee gahpee
Matan jo panee sukaayey chhadey
Which literally means that arguments in a house can get so hot, that they are capable of drying up the water in the earthen pots.
The following saying was probably formulated by a dejected mother-in-law who claims:
Sheedi siki vyaa soonha khaan
Maan siki vyas siyaani noonha khaan
Which means that the dark-skinned people yearn for a fair complexion, whereas I long for a sensible daughter-in-law.
The above mother-in-law probably agrees with the following proverb:
Soorat khaan seerat bhali
Which means that it is better to have uprightness, rather than possess good looks.
Yet another saying exists to confirm the above belief.
Ahraa suhinaa toohaa ta jangal mein bhee ahan
Which literally means that beautiful “toohaa” flowers abound in the jungle.
This proverb implies that just like “toohaa” flowers, which have no value, grow in plenty in the jungle, similarly good looking people have no value, unless they possess good qualities.
Sindhis believed that:
Naadaan dost khaan
Daanav dushman chango
Which means that it is better to have a wise enemy than a foolish friend.
Sindhis also believed that it is better to be criticized by a wise man rather than be praised by a fool. Hence they stated:
Moorakh jey khushaamad khaan
Syaaney jee tok bhalee
Sindhis probably believed that a stupid friend is like a:
Sakhini kunee ghano ubhaamey
Which means that an empty vessel bubbles more, or makes the most sound.
Probably that is why Sindhis concluded that it is better to cut a bad finger. ( Rather than the poison spreads)
Hence they stated:
Kini aangur vadhee bhalee
Yet Sindhis did not want to make generalizations. They realized that:
Sab aangriyoon baraabar konan
Which means that all fingers are not of the same size or shape.
Not only about people and friends, but Sindhis observed that, children born from the same parents never enjoy the same destiny.
Hence they claimed:
Bhaag na deendi vandey
Mau janeendi putraa
Which means that though a mother gives birth and life to children, yet she cannot divide the same destiny equally amongst them.
Even though each of us enjoy separate and different destinies from our siblings, relatives and friends, Sindhis believed that rather than burn in envy because others enjoy better fortune, one must remember that by wishing them well, one tends to benefit from their good fortune, if one continues to be their friend. Hence they say:
Saa-ey maan sau sukha
Which means that one can derive a lot of benefit from the fortunate ones.
Sindhis urged the less fortunate ones not to lose heart but to have patience. They said:
Sabur jo phal mitho aahey
Which means that patience brings a sweet reward.
The Sindhi wise ones believed that:
Parayo pyo, ghar vyo
Which implies that when an intruder enters ones house, he may be the cause of the destruction of ones home.
Though Sindhis were famous for their “Mehmaan navaazi” which means that Sindhis were excellent hosts, they were also wary of intruders and therefore urged others to eye them with suspicion. About such people they said:
Aa-ee taando khanan
Borchyaani thee vethee
Which means, that she came only to borrow a charcoal, but remained to take full charge of the kitchen.
Sindhis did not only criticize what harm others can inflict upon you, but realized that you alone can be responsible for what fate holds for you if you choose to do the wrong thing
Hence they said:
Koylan jey dalaalee mein
hatha bhee kaaraa
Ta per bhee kaaraa
Which means that if you work in a coal mine, your hands and feet are bound to get soiled.
Sindhis believed that one must never lose heart, during the ups and downs of life, but be patient. They claimed:
Sabur jo phal mitho aahey
Which means that perseverance brings to ones destiny a fruit that is sweet.
I would like to close this offering in the form of this booklet of ours by one of the wiser sayings of our fore-fathers which claims:
Jahaan jeeyu tahaan sikhu
Which means that there is no end to learning, and that while one continues to live one continues to learn.
I do hope that we have learned from the wise sayings of our ancestors. We must not forget our roots and we must move towards the future with intelligence, perseverance, pride and dignity. I pray that the younger generation is inspired enough by this humble offering of ours, to join us to pay homage to those Sindhis of yore, on whose values our lives have been built.