Jhulelal- The Sindhi God - Part 4 - by Shewak Nandwani

Sant Pagad built a temple called ’Lal Sai Mandir’ at Nassarpur and kept the essential seven symbols given by Uderolal there. More and more people, both Hindu and Muslims visited the Mandir everyday. Uderolal also asked Pagad that after the songs (Panjra) are sung in praise of the River-God (Water-God) every evening, ’Palav’ ceremony must be performed; it means holding the lower part of shirt, towel, or any other piece of cloth stretched out to beg from the Lord the good and welfare of all; one should also pray for the wellbeing of others before one asked anything for oneself. The Panjras are supposed to be five lines. An specimen is given below:

My Warrior Sanwal Shah came from North, All the trees and plants became green, and he made the fate of us all also green as the grass was green Mother tells (her sons) purchase butter and eat, When butter only a paisa for a quarter (Ser or a ’pau’) Here is Sanwal Shah (Uderolal) who bestows blessings on all.

As water is quite essential for any vegetation and other creatures, all the Panjras talk of compassion, truthfulness and benignity of Water-God, who grants reprieve to the sinners and assists and obliges one and all. With the changing times, panjras are no more restricted to only five lines, today; some are of two lines and some even seven lines. But ’Panj’; the conception of five, has various connotations; the 5 temptations man is subjected to, the tributaries of Indus are also five,etc.

Uderolal taught the vidhi (ritual procedure) of Bahrana Sahib, symbolic of Uderolal’s worship. How a Bahrana made and performed has also been explained below:

Exquisitely decorated THAAL in the center of which is placed the idol of Uderolal; a Kunri (an earthen vessel) its mouth covered with red cloth, full of water; knead flour in the shape of a cone, like SHIVALINGA, adorned with cloves, cardamoms, betelnuts (supari), misri (sugar candy) are kept on either side of the Modak. The garlands of red roses, marigold flowers adorn the Bahrano Sahib. Fragrance springs from the burning scented dhoop and agarbathis, candle flames. Small earthen deepaks shine like twinkling stars which add beauty beyond words,to the whole thing. Then the ’Chejis’ perform the Chej. Chej literally means crescendo, flood or inundation. This dance form is a dance of joy. This dance requires great vigor, enthusiasm,abundance and rhythm. It is performed with Sobha Yaatra (victory dance) of Jhulelal’s Bahrana Sahib. It resembles Gujrati Dandia Raas.

A circle is formed by Chhejaris (dancers) with dandies (sticks) in their hands. They dance in circle, providing their own taal by clapping sticks to each other’s sticks with the rhythm of DUHUL (dholak) and tune of Shehnaai. More than seven dancers are required to create abundance. Various patterns are formed during the dance. Slowly and gradually, the rhythm becomes faster and faster and generates more and more ecstasy and joy.

After giving all the symbols and teaching fundamental essential rituals of Daryahi Panth to Pagad, Uderolal again went on a tour of Sindh and far beyond to propagate his teachings. How a prayer to Jal (water) and Jyoti(light) can lead his devotees to their worldly and spiritual welfare and bring about the ultimate salvation of their souls. In this regard Uderolal wanted to bind the people of the land, both Hindus and Muslims, into a bond of unity and spiritual harmony. He wanted to impress upon his followers the truth that all paths ultimately lead to one destination i.e oneness of the God and oneness of the devotees. He expected a concrete contribution from Muslims and sought their active co-operation building the Mandir and spreading his teachings. By this time Uderolal was twelve years old.

He took Kodan a teenager son of the second Thakur after Pagad Getturam and went to Hala, ten miles from Nassarpur. There he saw a well nearby a barren land. He asked the Muslim old man, who claimed the ownership of the well, whether he would sell the well and adjoining land. Mamman, the old man, looked at the youngster and sarcastically said,"show me the money first and then I shall reply". Uderolal drew two lines on the ground and started digging in-between. To the surprise of the old man, gold and jewelry started emerging out of the earth. Uderolal told the old man," Take away as much as you can but give us the well and the land..". Mamman was overwhelmingly influenced by the miracle. He reverently bowed to the Uderolal and said " So you are the godly being who has come on this earth to teach love and brotherhood. I shall give you not only the well and the land but also be your devotee. But first let me bring my wife. Why should she also be not benefited by your presence?"

Both the old man and his woman not only gave the well and the land but assisted Uderolal in constructing the Mandir known later as ’Uderolal-jo-Mandir’. Mamman couple became its first Mujawars-caretakers. Muslims continued to be its caretakers thereafter.

This ’Uderolal-jo-mandir’ became the nucleus of pilgrimage for both the Hindus and Muslims. When railways came to Sindh, there was no such station as Uderolal. People used to alight at Tando Adam. But the successive and ceaseless efforts of the pilgrims and miraculous occurrences, compelled the Government to build a railway station near the village that had sprung around the Mandir.

After returning to Nassarpur, Uderolal realized that the purpose for which he had come to the earth was over. At that time Uderolal was just thirteen years old. Oneday he called Pagad to his side and told him to carry on with the mission of building temples and spreading his message. " Your descendants will be known as Thakurs, the privileged priests and my followers will be known as Shewaks. For every temple, there will be a ’Babo’ who will conduct the day to day prayers and perform religious ceremonies regularly.

Pagad and others were sad to know all this since the idea of being separated from Uderolal, their leading light, was too much to bear; but they had no choice except to abide by the will of the Master. Uderolal selected a place nearby a village Jhijhan to give up his earthly being.

Hindus and Muslims from far and near came to witness this unusual scene. Mirkhshah’s representatives were also present there. As soon as Uderolal’s soul left his body, they took over its charge and said, " Under the instructions of Mirkhshah we will build up a "Turbat" and Quba" (a tomb) according to the dictates of Islam". The Hindus resented this stand. They said, "We shall build a Samadhi according to the Hindu customs". While the debate was going on, heavy rain started pouring in. There came a voice from heavens; " Behold, make my shrine acceptable to both, Hindus and Muslims; let its one part be like a temple and the other part be like a Dargah (shrine). I belong to all of you".

Thus ends the story of Uderolal, based on some historical events, folklore; it is an unusual mixture of facts and fiction, one can even call it partly mythology too.

Daryahi Panth worshipping and following of Uderolal predominated the way of life in Sindh for more than 100 years. Then came Pir Usman Shah Marwandi (Lal Shah Baz) who settled at Sehwan. He brought with him another philosophy - Sufisim which was akin to Daryahi Panth in as much as it also emphasized on brotherhood of mankind. It differed from Daryahi Panth in that it believed in a formless God, who was omnipresent but seen by no one. Muslims Goodman embraced Sufisim and adopted Sufi way of life. Even many Hindus became the followers of this philosophy.

The Lals, Jhulelal and Qalander have been quite popular with Hindus and Muslims of Sindh. There is a song in Saraiki dialect, praising jointly both Lals’ Lal Meri Pat rakhio Bhala.... The song has been sung by almost all artist both Sindhis, Hindus and Muslims, and also artists from other communities. Bhagwanti Navani made a Sindhi version which became famous all over the globe.

Dada Ram Panjwani got an idea, as we Sindhis had left our home and come to alien lands and just to remind all Sindhis about Jhulelal- our Sindhi God, gave a slogan; Jeko chawando Jhulelal tanhija theenda bera paar. (whosoever says Jhulelal, will find all his desires fulfilled) Thus through Dada Panjwani, Jhulelal gave hopes and aspirations to all distressed Sindhi refugees, who soon became Pursharthees from Sharnaarthees with Tokal jo Turho as symbol of faith and confidence for Sindhis.

Is the Story of Uderolal based on history ? May be or may not be. It is for historians to adjudge. Dada Panjwani said," For me it is sufficient that faith counts more than facts, Faith has established Jhulelal as Asht Dev of Sindhis- Community God of Sindhis". He says, " For us it suffices that Uderolal is Lord of the Water and Light. He inspires us to believe in unity and brotherhood of mankind. He raises us above the differences and distinctions of caste, colour and creed".

A God was incarnated with ever increasing followers. Ultimately Jhulelal became the Community Deity of Sindhis, a Community symbol. "Though Sindh is not on the map of Independent India" said Dada Panjwani, "Sindh is wherever Sindhis live. Uderolal continues to be a bond of unity between Sindhis allover and every where".

Let us always celebrate the Cheti Chand. The Birthday of our SINDHI GOD. JHULELAL - BERA-I PAAR.