Part 3 - Sindhi community and post-independence period

It is also noted that there was no specific geographical place for the Sindhi community to build a large and majestic temple in the post-independence period. The people who migrated from Sindh were rehabilitated in different places in different states. The immediate need was to build a place of residence for these people. Therefore, places of worship were confined to small areas. Generally, when the temples are built on a large scale with sufficient land available for a large temple complex, the adjoining space is available for carrying out various cultural and religious activities and more and more people are attracted to visit such places. The activities could be religious and cultural, educative and entertaining, light and sound shows, exhibition about the life story of the deity, stalls and shops making available the idols, things that are needed for rituals and worship of the deity etc. which are bound to result into attracting a large flow of devotees, like many well-known temples of India. This was not possible for the Sindhi community during early years after the partition.

The situation which the Sindhi community had to go through during the postindependence period could be described as somewhat similar to that of the Palestinian and Israeli people. Especially after partition, Sindhis had to face a lot of hardship and go through a very difficult situation. However, the difference is that Palestinian and Israeli people have a land now which they can call their own homeland, whereas Sindhis, unfortunately, do not have any specific territory to call their own. It is remarkable that they have embraced India and treat the whole country as their own home instead of confining themselves to one particular state.

When the people lose their geographical identity or have no geographical identity, it is not possible for them to relate to a specific place of their origin. This is because they were deported from their place of origin or forcibly migrated from their motherland where they lived for generations over many centuries. The people without a specific geographical identity find it difficult in the coming generations to understand their cultural history. Their shrines which have been their places of faith and worship are lost permanently.

When such a situation occurs in the life of a large group of people, their attention is diverted towards survival first and then to matters of utmost necessity and towards making objects of daily requirement in the home industry. Once the situation improves to an extent where basic needs are met and the fear factor has diminished, the process of improvement starts and focus is shifted towards other matters.

This could lead to providing more attention towards health and education, social interaction, trade and commerce. The Sindhi community seems to have gone through all these stages post-independence of India. This does not imply that there was no progress, but the pace was moderate. Educational institutions like schools and colleges came up, followed by medical care through hospitals, as the philanthropic trait is a part of the Sindhi community.

It is a well-known fact that after migration, those who settled in Ulhasnagar started making whatever is needed in everyday life, involving manual work and certain traditional skills. The small household items which were manufactured in Ulhasnagar were sold all over India, the reason being these were essential and useful and the price was extremely competitive.

Sindhi artisans and craftsmen were experts in making things like ball pens, plastic articles, watches, clothes at a very low and competitive price. Their womenfolk were experts in making pickles and Papads, readymade garments and embroidered articles for which they are well-known.

There were already thinkers, writers and poets, teachers and professors, scholars and researchers in Sindhi community and after acquiring certain stability their skills also started to flourish and blossom. As of now, a strong presence of the people of Sindhi origin is found in all of the above fields.

Had the Sindhi Community not been required to go through this difficult time, face the hardship and the situation which necessitated their migration, perhaps the picture could have been quite different. The stability and resources would have been available and could have facilitated the construction of a grand temple of the deity, doing more research work and going deeper into the subject even earlier.

It is now, at this juncture that the Sindhi community, a staunch believer in Lord Jhulelal has succeeded in convincing the Government of the necessity to allot land of the sizable area to build a large and impressive place of worship of Lord Jhulelal. The place is 'Narayan Sarovar' in Kutch, Gujarat State where the construction has started recently. Narayan Sarovar is one of the five sacred Sarovars^[1] (natural lakes) of India and a well-known place for pilgrimage, with a belief that it absolves the visitors of their sins.

As per an article in the newspaper about a seminar which took place in the year 2010 organised by the 'Institute of Sindhology' at Adipur, Kutch, Gujarat, the need of a temple complex for Lord Jhulelal was articulated by Subhadra Anand who approached Government of Gujarat with some more representatives of Sindhi community to convey the need for having a large community centre and a temple complex in Kutch, Gujarat. As reported the barren land would metamorphose in the next few years into a temple complex along with a Meditation centre, Auditorium, Museum, Art and Handicraft and a place for pilgrims for their stay. It is expected that this place would attract Sindhis from India and abroad. As the place Narayan Sarovar is considered very sacred, many religious rituals can be performed there. (Ed. Abraham-Asrani 2013: 58)

It is heartening to note that after a long wait, a complex is coming up in Narayan Sarovar, and when it becomes fully functional, this place would be like a dream come true for Sindhi Community. Along with the majestic Lord Jhulelal temple, it would also be a cultural centre and would attract people of Sindhi community from all corners of the world. When fully functional, it would be able to provide opportunities to the scholars and researcher community to study the art and culture, tradition and heritage, rituals and customs and many more things and coupled with a conducive atmosphere to go deeper into the vast treasure with various facets of the Sindhi community and Lord Jhulelal.

It is a fact that the Sindhi community has succeeded in making their niche place in the business world, be it India or abroad, in varied fields. This achievement is not by sheer luck or chance or by turning the wheel of fortune but through hard work, perseverance and the belief in the dictum that 'A man is the maker of his own destiny.'

The success which is achieved by them has not come free of cost, but at a cost of incessant and untiring patience, perseverance and a strong determination to make the progress. It’s no wonder that the names of Sindhi businessmen appear in the list of some of the richest Asians in the world.

The researcher recalls a saying in Hindi:

"Nar Kare Karani To Nara Ka Narayana Ho Jaye".^[2]

The simple meaning is that a human can rise and transform the self to the state of a deity through work and effort. Every word of the above statement has been proved right to the core by the acts and deeds of the Sindhi community and to remember that their binding force, their guiding star and lighthouse in this materialistic world is "Lord Jhulelal."

Sindhis were well settled in the Sindh Province and had flourished in Trade, Commerce and Business activities. They were living a peaceful life with their families as a community. Cheti Chand and other celebrations and festivals were integral parts of the society at large. They were following traditions and rituals which were handed down through generations by their forefathers and which were rich in heritage and culture. This gave the Sindhis their distinct identity and a common thread which bound them together as a coherent community.

Then came a jolt in the form of partition of India. The entire Sindh province became a part of the newly formed nation of Pakistan. This gave rise to one of the largest migrations of human population across the borders of the two nations namely India and Pakistan. Unfortunately, this migration was not peaceful and systematic but took place under fear and panic and resulting into tremendous suffering along with pain, agony, loss of property, possession and wealth earned through generations of hard work.

The Sindhis were uprooted from their own land and became refugees. They travelled to India initially where some of them had contacts like friends and relatives with the idea of seeking some guidance from them about the future course of action in such a situation. The Government of India had also made arrangements for them by setting up camps at many places to provide them with basic necessities upon their arrival.

After migration, the Sindhi community was scattered and had to seek shelter wherever they reached within India. Some of them continued their journey inland and were dispersed at various places. They had lost their property and wealth but had only the faith in Lord Jhulelal which they carried with them from their birthplace.

It was Professor Ram Panjwani who reached out to them during this time of suffering and helped them continue and reassure their faith in Jhulelal, their Ishtadeva.

This once again re-kindled their spirits by remembering their origin, their culture and faith in Lord Jhulelal who had saved them in their time of extreme distress and had spread the message of universal love. Professor Panjwani spread this message wherever the Sindhis had migrated all over the world.

In time, the Sindhis continued their faith in Lord Jhulelal and with his blessings and by the virtue of their hard work, unity and community support they have not only earned a respectable living but also regained prosperity and peaceful life.

Lord Jhulelal was their saviour during the time of Mirkshah many centuries back. The force of the message and teachings of Lord Jhulelal were so strong that they still continue to guide the Sindhi community the world over.

Footnotes and references:

[1]:

Five sacred Sarovars are: Manasarovar, Bindu Sarovar, Narayan Sarovar, Pampa Sarovar and Pushkar Sarovar. These are mentioned in Bhagavat Purana.

[2]:

A well-known Hindi phrase