This New Year day is also the birthday of our (Sindhi) Ishtadeva Uderolal Jhulel

al. This is the reason that the New year day (Cheti-chand) is the most significa
nt day for us Sindhis.
Who IS Jhulelal? Why and how Sindhis started worshiping him?. There is a gatha b
ehind this all and I read it in one journal. Gobind Malhi, one of our elders and
respected Sindhi has so nicely written this article for the benefit of us all (
most of us may not know about it specially our younger generation born after par
tition and specially the ones born in foreign lands).
In Sindh, Mohamed Bin Qasim defeated Raja Dahar, the last of the Hindu Kings, tr
eacherously. Sindh was annexed by Khalifa of Al Hilaj to his kingdom and was adm
inistered by his representatives. They spread Islam rather with the power of swo
rd than the conviction of its being a better belief.
Later, in 10th century Sindh came under the rule of Sumras, who were converts fr
om Hinduism to Islam. They were neither religious bigots nor fanatics. While the
y made Sindh free from the foreign rule, they were also tolerant to all other re
ligions. But there was one exception in the Sumra's reign. The province of THATT
A being far away from capitol, maintained its separate identity and influence.
This province of Thatta, in the second half of the 10th. century, was usurped by
one Makrabkhan, who was personification aggrandizement and greed. He killed the
then ruling Shah Sahadat Khan and himself became the ruler of Thatta under the
name of Mirkhshah.
Mirkhshah was not only a tyrant but also a fanatic. He was surrounded by the fla
ttering courtiers, who in order to be in his good books and also to earn materia
l gains always remained in his company. These courtiers one day advised Mirkhsha
h: " Spread Islam and you will be granted 'Jannat' after death and you will enjo
y eternal bliss." Mirkhshah was swayed away by the promise of blissful life afte
r death. Ultimately, under the increasing pressure of the Maulvis, one day, he c
alled Panch- the representatives of Hindus, and told them bluntly: "Either embra
ce Islam or be prepared to die." for Hindus it was bolt from the blue. Though th
ey were panicky, the Panchs pleaded for grace time to think over the ' Shahi Far
maan', the majestic order.
Now, it is well known that when all the doors are closed upon man, he then think
s of God. Something of that sort happened in this case also. The Mukhi (The Sarp
anch) all of sudden thought of the promise of Lord Krishna in Bhagwad Geeta, "Wh
enever the sins increase beyond the limit and the religion seems to be endangere
d, I come in the form of an Avatar ( I incarnate) and mitigate the distress of m
y worshippers. " Who else could the Hindus think of at that tie but their Varun
God- Water God?
It is here that the doubt arises about the exact time the Hindus got as an exten
sion from Mirkhshah to decide between the two alternatives. Some authors of reli
gious books put it as three days, whereas the others say eight days. But I am in
clined to put it as forty days, and it is not a figment of my imagination. As th
ere is one occasion which the Hindus (specially worshipping Jhulelal) observe Ch
aliho Sahab. It is performed every years by these worshippers. They enact the ti
mes of tyranny and their entreaties for God's help. It suggests that for forty l
ong days and nights they underwent rituals and vigil on the bank of Sindhu. They
did not shave, nor did they wear new clothes or shoes. They did not use soap or
oil or any opulent thing. They just washed their clothes, dried them and wore t
hem again. In the evening, they worshipped God Varun, sing songs in his praise a
nd pray for their solace and salvation.
At the end of the 40th. day, they heard a voice from the heaven (revealance) : "
Don't despair. Have patience. I am coming. I will save you from autocrat Mirkhs
hah. Eight months from now I shall take birth at Nassarpur in the house of Ratan
chand Lohano from the womb of Mata Devki, like the Lord Krishna did." Hindus rej
oiced and celebrated the occasion. After 40 days of Chaaliho, the followers of J
hulelal celebrate the occasion with festivity as 'Thanks Giving Day' even till t
oday.
Immediately after that revealance the Hindus went to Mirkhshah and prayed for an
extension after narrating to the tyrant the promise they had received from God.
The courtiers tried to dissuade Mirkhshah from falling into, what they thought
to be a 'trap' of Hindus. But curiosity seemed to get better hold of the tyrant
ruler who somehow could not reconcile to the idea : God coming down to earth! Ho
w would that happen? He preferred to wait and watch (Wouldn't you be curious if
someone told you such story in the present days?). After all, lives of the helpl
ess Hindus were at his mercy; he could put an end to them whenever he liked. So
he decided to wait and granted them the extension with pseudo-gracefulness. The
Hindus awaited the arrival of their savior with fervor and fondness.
After 3 months, the second tithi of Assu month, Hindus got the confirmation of t
he news of conceiving by Devki. They all rejoiced merrily to celebrate the event
. Even till today, the Assu Chand Hindus celebrate the day with gaiety and gay.
They organize cultural programs with mirth and merriment. Three months late on t
he Pohi Chand, Hindus again prayed to Daryah Shah (the Lord of Waters) reminding
Him of His promise. And Lo!! Right on the dot on Cheti Chand, two tithis from n
ew moon of CHET. Devki gave birth to a handsome bony boy. As if to proclaim the
auspicious event , unseasonal clouds collected on the sky and brought down the t
orrential rains, to welcome the new Avatar. The new born infant also hailed is b
irth with a miracle. He opened his mouth and his parents saw therein Sindhu flow
ing and also an old man on PALLO fish. Pallo fish is very tasty species of fish
and its peculiarity is that it swims against the current. Devki went to the bank
s of Sindhu and performed 'Jado' which means praying to Water-God. All Hindus ce
lebrated the birth of the child with songs and dances.

Part 2 of 4:
It was due to the tragic holocaust of partition, the Sindhi community scattered
and disbursed allover. Everyone was thinking of only one thong. Leaving Matra Bh
umi (Birth place) was very difficult. Come to think of it. If you are asked to l
eave your birthplace, where you spent all your life, and going to someplace whic
h is alien, unknown. How would one feel? One could loose one's mind. Not only th
at, there was also fear of danger of getting harmed by the present occupiers of
Pakistan. Possibility of losing life. Every one was more concerned about making
a new living in a foreign land( present India) getting back to decent life (as w
e were forced to leave without any money, only Rs. 10- per head) and a few sets
of clothing. Sindhis left without money, without clothes and personal possession
s and this made them forget about their God, Jhulelal. The golden thread of fait
h and fervor had been lost.
Out of all these stranded Sindhis, there was this one godly soul. Professor Ram
Panjwani, born and bred in Larkana , from a place called Dokri (quite near to Mo
hen-jo-Daro). Popularly known as Dada. He saw the light and realized the reason
for our suffering in new lands. We were penniless, landless and Godless. This co
uld have been the reason for our sufferings. To helps us get relief from the suf
ferings Dada Panjwani rekindled the light and started with 'JEKO CHAWANDO JHULEL
AL TANHIJA THINDA BERA PAAR' and all Sindhis from every nook and corner of the e
arth, started remembering Daryashah and Daryashah started helping them like he d
id the Sindhis during the days of Mirkhshah. Dada Panjwani, filled with feelings
of love and compassion for Sindhi brethren in distress, travelled from place to
place reminding the Sindhis of their blessed God and their great heritage, awak
ening them for their dire need for unity of the community and their living in un
ity of the community and their living in atmosphere of solidarity, universal lov
e and brotherhood. Dada did this not only in all parts of India but he went wher
ever the Sindhis, may it be St. Thomas to Singapore, New York to New Zealand, Br
azil to Bangkok, Las Vegas to Laos and Lagos, Denmark to Dubai,. He reached out
to them to remind them of Sindh and sindhi songs, Chej of Bhagat Kanwar Ram and
above all about that Jhulan, who had saved Sindhis then and who, we prayed again
to give us respectable Roti, Kapda and Makaan. Only after this rekindling of th
e jyoti which reminded Sindhis of our Sindhi God Jhulelal, things started moving
for all Sindhis. Performing Pooja and having baharana every month, made our Sin
dhis more prosperous in every way. Jhulelal once again came as a saviour. Now re
ad on the 2nd part:
An astrologer-an ascetic person who looked into the horoscope of the new born ch
ild, proclaimed that this was not an ordinary child. He predicted that the child
will be a great warrior and his popularity will outlive him. He named the child
Udaichand: Uday in Sanskrit means moon-like light, here it means one who brings
light in darkness. A Punjabi astrologer in Nassarpur called the child Uderolal;
Udero in Sanskrit means one who is near water or who has sprung from waters. In
habitants of Nassarpur called the newborn Amarlal, an immortal child. A miracle
took place from the very day of the birth of the child. The cradle wherein Udero
lal rested, always kept on swinging on its own. It is because of this that Udero
lal is also called ' Jhulelal'- the swinging child. And the cradle swung to and
fro like the waves of Sindhu! The name Jhulelal was most befitting and has accor
dingly become most popularly recognized. 'Jhulan' came to be accepted as the pet
name of child. Everyone knows that the Palla fish too by its very nature, swing
s like a cradle.
Devki, the Jhulelal's mother did not live for long thereafter. After her death R
atanchand remarried. Jhulelal sucked step mother's milk . This can be compared w
ith Sri Ramchandra's sucking from his step mother Kekai's instead of his real mo
ther Kaushaliya and Lord Krishna doing similarly of Mata Yashoda.
In the meantime, Mirkhshah also got the news of the birth of the mysterious chil
d. He called the Panchs and asked them how long he was supposed to wait for thei
r reply to his demand: "Either accept Islam or die". Hindu now being quite convi
nced and confident of their savior having really taken birth, implored, "A few m
onths more our Lord! Savior of Hindus has already taken birth. He is the Water G
od...".
Mirkhshah scoffed at the very idea: A child saving Hindus! He said sarcastically
. "All right! Neither I am dying, nor you people are leaving this land: I shall
wait . When your savior embraces Islam, I am sure you will follow suit."
The Maulvis pressed upon Mirkhshah hard for settling issue without any further d
elay. But the very idea of a child becoming more than a match for him could not
be digested by Mirkhshah. He told the Maulvis, "Wait and watch. We shall surely
win. Why make haste unnecessarily?". It is said, not without reason, that curios
ity killed the cat. After disposing of Hindus, Mirkhshah became very anxious to
have a firsthand knowledge about the mysterious child. He decided to deputy one
of his ministers name Ahirio to Nassarpur to see and gauge things for himself.
Ahirio decided to make use of deceit. He took a rose dipped in deadly poison and
asked Ratanchand to take him to the new born baby. Ahirio was astonished at the
very first glimpse of the child. He had never seen such a dazzling and charming
baby. He hesitated for a while, but soon mustering up his courage, he extended
the flower to the baby's lips. Uderolal gave a meaningful smile and blew the flo
wer in one breath. The flower flew out of Ahirio's hand and fell far away on the
ground. Then Ahirio saw that the child was no more in the cradle. Instead, an o
ld man with white long beard was staring at him! All of a sudden the old man tur
ned into a lad of sixteen years! Again the scene changed; he saw Uderolal on a h
orseback with a blazing naked sword in his hand and there were rows of warriors
behind him. It was a scene of battle field. A cold shiver passed through the bod
y of Ahirio, who bowed his head in reverence and entreated, " Have mercy Sindhu
Lord. I am convinced, Hindus are safe...".
On his return to Nassarpur Ahirio narrated all the miraculous occurrences to Mir
khshah. Mirkhshah said, "It seems you have been under the spell of magic. How ca
n a child turn into a young boy and an old man and then a warrior on the horse b
ack, simultaneously? Impossible! Next to impossible!!.
But in the heart of his heart, Mirkhshah was scared.That very night in his sleep
, he dreamt a dreadful scene.... A child was sitting on his thorax; then it chan
ged into an oldman with white beard, sailing in the sea with a book in his hand.
Then the scene changed again. He was confronted by a warrior with a drawn sword
; on the battle field and saw himself losing ground....."
Next morning he called for Ahirio and asked him to think of any counter action i
n the matter. Ahirio advised him to lie low for the time being and wait and watc
h.20
Uderolal as a child, performed many miracles for Ratanchand and the inhabitants
of Nassarpur. They were all fully convinced that God Himself had descended on th
e earth to fulfil his promise made in Bhagwad Geeta. Nevertheless, Ratanchand pe
rformed all the routine ceremonies as a parent. He had the tonsure of the child'
s head called 'Munnan'; then he took the child to a Vedic scholar and requested
him to take the child under his protege. The FDIC scholar smiled meaningfully an
d started imparting knowledge- worldly as well as spiritual to the child.
When the question of giving of 'Gur-Mantra' to Uderolal came up. Ratanchand took
the child to Gorakhnath, who said, "Yes, for the namesake I shall give him the
'Gur-Mantra', otherwise I know well, he needs none; on the contrary he has to te
ach us all so many things worth learning". Uderolal received the 'Gur-Mantra' of
' Alakh Niranjan' from Gorakhnath.
Udero's step mother wanted him to earn some money for the family. She gave him a
container full of boiled beans to sell in the market. Udero instead of going to
market, went to the banks of Sindhu. Half of the contents he distributed free a
mong the beggars, poor and pious ones who lived on the river bank. The other hal
f, he made an offering of it to Sindhu. During the afternoon he talked to the ch
ildren and elderly persons about the spiritual wealth on the river bank. In the
evening the same container emerged from the waters, and came swimming to him. Th
e container was full with fine quality of rice.
When the step mother started getting the fine quality of rice every day, she got
suspicious. One day she sent Ratanchand after Udero. Ratanchand followed Udero
discreetly all the day and witnessed the miracle. He bowed to Udero from a dista
nce and accepted either as the God Himself or his Messenger.
On the other hand, Mirkhshah was once again being pressurized by the Maulvis. Th
ey told him not to waste any more time and that he should either convert the Hin
dus to Islam and vouch-safe for his own blissful life in' Jannat' or be ready to
be declared as an associate of 'kaffirs' the infidels.
Since Mirkhshah did not like to be branded as an infidel, he had no other altern
ative but to meet Uderolal either face to face privately, or on the battlefield.
He asked Ahirio to arrange for a private meeting with Uderolal. Ahirio, who had
in the meantime, become a devotee of Daryashah (Uderolal), went to the bank of
Indus and prayed to Water-God to come to his rescue and save him from the onslau
ght of the king and religious fanatic. To Ahirio's astonishment, he saw an oldma
n with white beard in saintly clothes, sailing on a Palla (fish) ,going against
the tide, north way. Ahirio's head bowed in adoration and admiration and he unde
rstood once and for all that Uderolal the Water-God, was holy man for Muslims al
so. He proclaimed at the top of his voice that Khwaja Khizr swam the Sindhu agai
nst tide and rested on an island near Rohri!
Part 3 of 4:
Then Ahirio saw Udero springing from Sindhu on a horse back, with a flag in one
hand and sword in the other, followed by endless troops of warriors. Ahirio bowe
d once again to Uderolal and pleaded, "This is a private meeting, why to bring w
ith you so many warriors?" Uderolal made the troops vanish into thin air. When U
derolal came face to face with Mirkhshah, he said,"Whatever you see around yours
elf is the creation of one and only God, whom you call 'Allah' and Hindus call '
Ishwar'. Hindus Muslims and other human beings are all His creation".
Maulvis urged upon Mirkhshah not to listen to infidel's talk of Udero, but to ar
rest him and to put him in jail till he agreed to embrace Islam. They pleaded, "
Sir, do not miss the golden opportunity. Arrest Udero while he is alone.". Mirkh
shah wavering as usual, was ultimately carried away by the pressurization of Mau
lvies and ordered the arrest of Uderolal. As the officials of the court moved to
wards Udero, water started flowing in the court. all the courtiers including Mir
khshah found themselves inundated in water. Simultaneously, the fire also broke
out;t and the Palace became towering inferno. There was no way to escape the wra
th of the deity. Udero spoke again: "Mirkhshah, think it over again. Your God an
d mine are not two different ones. Had Almighty so desired, He could have ordain
ed Hindus to be born Muslims. But no; God wanted unity in diversity. All world i
s His manifestation.
Mirkhshah beseeched tearfully, "My Lord! I realize the truth now. Save me and my
courtiers from this ravage." Immediately the fire was blown out on its own and
the water receded.
Having been pacified , Uderolal pronounced "Fire is the first principle of Unive
rse and Water is the first principle of life. Worship of God is to be done in it
s blended form of Jyoti (light) and Jal (water); and let every human being worsh
ip the Almighty with whatever the name he desires. Let there be a bond of brothe
rhood among all Sindhis-Hindus as well as Muslims".
Mirkhshah bowed respectfully and agreed to treat Muslims and Hindus alike. There
after the persecution of Hindus was stopped forthwith and they were allowed to r
etain their identity.
Uderolal then told Hindus to go home and attend to their routine work. Before th
ey dispersed Uderolal told them to think of him as an embodiment of light and wa
ter and establish a temple to perpetuate the memory of the unusual transformatio
n of Mirkhshah. "Day and night", he said "Light one candle inn a temple and wate
r should be available for 'Daat' (holy sip).
Uderolal had two older brothers, Sonaram and Bhedoram. They were neither impress
ed by Uderolal's victory over Mirkhshah nor were they enamoured of his miracles.
They kept away from him. Uderolal tried his best to make them give up their wor
ldly materialist ways and to adopt spiritual path; but they bluntly and impudent
ly refused to be his followers. Then, Uderolal turned to his cousin Pagad and na
med him the first Thakur- priest of the religious sect which believed in Water-G
od.
Pagad followed Uderolal wherever he went. They visited Rohiri by the river side
and a 'ghaat' was built there, which later on came to be known as 'Udero-ghaat'
. It was near Zindah-Pir, the place where Uderolal, as Khwaja-Khizr swam against
the flow of the river. While he was with Pagad, Uderolal performed many a mirac
les, which convinced Pagad beyond any shadow of doubt that Uderolal was really t
he River or Water-God.
Uderolal accompanied by Pagad, went to Thatta again. Mirkhshah was delighted and
elated. He welcomed him with awe and adoration. Uderolal's temple, by then, had
become quite famous since both the Hindus and Muslims prayed there regularly an
d reverently. From Thatta, Uderolal and Pagad went to Hinglaj, from where Uderol
al visited Manoharo island, off the shore of Kalachi (later known as Karachi). '
Lal Saain Mandir' was built at Manoharo too. Ultimately Uderolal and Pagad retu
rned to Nassarpur.
Uderolal gave seven symbolic things to Pagad. These seven form the essential ele
ments of Daryahi sect- believers of Water-God. These seven are:
1) Verho: Ring, which acts like an Allauddin's lamp; by touching it, one gets wh
at he wishes.
2) Light: Always lighted earthen candle which reminds of the Almighty and His me
rcies.
3) Khantha: 'Pakhar' A cloth cover which acts like a shield against attacks of e
nemy.
4) Deg: A huge metallic vessel in which rice is cooked during a marriage or any
festival. It is blessed with the boon that irrespective of the number of people
to be fed, can be fed and it never gets empty.
5) Tegh: A Sword, Vishnu Devta gave to Bhawani to kill demons or sinners. It is
a symbol of Vishnu.
6) Dhokla: Damru, Lord Shiv's symbol.
7) Jhari: A Kalsh, symbol of Brahma.
Thus Daryahi Panth created by Uderolal has blessings of the original Trimurti of
Gods in Hindu Mythology. Brahama, Vishnu and Mahesh.

Part 4 of 4:
Sant Pagad built a temple called 'Lal Sai Mandir' at Nassarpur and kept the esse
ntial seven symbols given by Uderolal there. More and more people, both Hindu an
d 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, 'P
alav' ceremony must be performed; it means holding the lower part of shirt, towe
l, or any other piece of cloth stretched out to beg from the Lord the good and w
elfare 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, a
nd he made the fate of us all also green as the grass was green Mother tells (he
r 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 Panj
ras talk of compassion, truthfulness and benignity of Water-God, who grants repr
ieve 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 line
s and some even seven lines. But 'Panj'; the conception of five, has various con
notations; the 5 temptations man is subjected to, the tributaries of Indus are a
lso five,etc.
Uderolal taught the vidhi (ritual procedure) of Bahrana Sahib, symbolic of Udero
lal'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 Uderola
l; 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, cardam
oms, betelnuts (supari), misri (sugar candy) are kept on either side of the Moda
k. The garlands of red roses, marigold flowers adorn the Bahrano Sahib. Fragranc
e springs from the burning scented dhoop and agarbathis, candle flames. Small ea
rthen deepaks shine like twinkling stars which add beauty beyond words,to the wh
ole thing. Then the 'Chejis' perform the Chej. Chej literally means crescendo, f
lood 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 (vict
ory 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 b
ecomes faster and faster and generates more and more ecstasy and joy.
After giving all the symbols and teaching fundamental essential rituals of Darya
hi Panth to Pagad, Uderolal again went on a tour of Sindh and far beyond to prop
agate his teachings. How a prayer to Jal (water) and Jyoti(light) can lead his d
evotees to their worldly and spiritual welfare and bring about the ultimate salv
ation of their souls. In this regard Uderolal wanted to bind the people of the l
and, both Hindus and Muslims, into a bond of unity and spiritual harmony. He wan
ted to impress upon his followers the truth that all paths ultimately lead to on
e 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 woul
d 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". Uderol
al 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 tol
d 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 t
he 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 caretak
ers thereafter.
This 'Uderolal-jo-mandir' became the nucleus of pilgrimage for both the Hindus a
nd 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 ra
ilway station near the village that had sprung around the Mandir.
After returning to Nassarpur, Uderolal realized that the purpose for which he ha
d 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 fro
m Uderolal, their leading light, was too much to bear; but they had no choice ex
cept to abide by the will of the Master. Uderolal selected a place nearby a vill
age Jhijhan to give up his earthly being.
Hindus and Muslims from far and near came to witness this unusual scene. Mirkhsh
ah's representatives were also present there. As soon as Uderolal's soul left hi
s body, they took over its charge and said, " Under the instructions of Mirkhsha
h we will build up a "Turbat" and Quba" (a tomb) according to the dictates of Is
lam". The Hindus resented this stand. They said, "We shall build a Samadhi accor
ding to the Hindu customs". While the debate was going on, heavy rain started po
uring in. There came a voice from heavens; " Behold, make my shrine acceptable t
o 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 i
s 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 B
az) 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 ma
nkind. 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 adopte
d 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 Me
ri 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 slo
gan; 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 Purshar
thees from Sharnaarthees with Tokal jo Turho as symbol of faith and confidence f
or Sindhis.
Is the Story of Uderolal based on history? May be or may not be. It is for histo
rians 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- Communi
ty God of Sindhis". He says, " For us it suffices that Uderolal is Lord of the W
ater and Light. He inspires us to believe in unity and brotherhood of mankind. H
e 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. U
derolal continues to be a bond of unity between Sindhis allover and every where"
.
Let us also celebrate the Cheti Chand. The Birthday of our SINDHI GOD.
Prem Sa Chavo:
Ayyo Lal Sabhi Chovo
Jhulelal - Bera hi Paar