Indian Antiquary Vol 46

SR No.: 032538
Original Sutra Author: N/A
Author: Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications
Publication Year: 1984
Total Pages: 508
Language: English
Classification: Book_English
File Size: 20 MB

Page 217

SEPTEMBER, 1917)
RELIGION IN SIND
205
RELIGION IN SIND.
BY G. E. L. CARTER, I.C.S., HYDERABAD. The fact that a religion has no literature whatever is no reason why an attempt at elucidating its in ysteries should not be undertaken. In Sind religion in a large measure takes the place which caste does elsewhere in India, and local cults are the nuclei around which society becomes concrete. Such cults are of all ages, from that of the Sun as the first giver of heat to that of the Blessed Virgin Mary, which seems to be a relic of Portuguese missionary enterprise. The essentially Sindhi cults, however, are based on the two principles of a male fertilising element in the River and a female reproductive element in "Nature" or vegetation, as an examination of a number will show.
Let us begin with the cult of Shekh Tâbir, as recorded in the Tuhfatul-kiram, an unpublished history of Sind, dated A, D. 1768 "Jáhejo is well known for the dargah of Shekh Tâhir, who is called Uderolâl by Hindus. Intoxicated with the wine of Divinity he spent the early part of his life in roaming through a desert. One day when he was holding something to eat in his hand a camel suddenly appeared on the scene. Observing the camel with his inward spiritual eye he addressecl it thus : Oh God, since thou hast appeared before me in this form, deign to share my food with me. The camel, however, would not stop and the Shekh persistecl in following it, until at last the Shekh attaineil fame and spiritual greatness. The fact is the Sheikh had been blessed with a wonderful vision. Many pilgrims and visitors go to his shrine. On appointed days the shrine is also visiteul by a large number of betrothed and married females from far and near."
So was one Musalman version of a cult peculiarly Hindu. The cult of the river Indus, Darya-panth, is indeed so peculiarly Hindu that that only Sinhi Lohanas are it votaries. The cult, so far as I have ascertained, is one of pure ritual and that of the simplest. Regular monthly ceremonies and occasional annual ones complete the tale.. Its chief features are the perpetual burning of lights on an altar in an otherwise empty Holy of Holies, and the ceremonial worship of the river at evening time on the days of the new and full moon. On those days, the lamps are tended, trimmed and cleaned anal ceremonial oblations are offererl. The formal address to the Deity is "Lahar bahar já sain meharbani de-Master of the waves, grant a favour."
In various parts of Sind the cult of the River has become slightly localised. Just as the Deity at "Uderolâl " has been converteil for the benefit of Mussalmans to Sheikh Tá bir, so at Sukkur Zinda Pir-the living God-has become Khwaja Khizr and near Tatta, Shah Jhando, the saviour ferryman. At Bohara, on the Bagher canal, the Deity is addressed as Wiinan Jianti Har Vasso. Here on the morning of 10th Bado the Darya-panthis make boats of straw and set them afloat on the river. The boats contain small country lamps, inade of the clough of wheat flour in which ghi is burnt as oil, and also small plates of dough containing rice and curds.
Uderolal, Lal Wadero, the Holy Chieftain, is the incarnation of the River God. His vehicle' is the pulla. In times of stress Uderolal emerges from the River, au armed and gallant knight, to rescue his people from oppression.