چند سنڌي چوڻيون SOME SINDHI SAYINGS

چند سنڌي چوڻيون

SOME SINDHI SAYINGS

Engineer Abdul Wahab Sahito

Proverb Definitions

Proverbs are popular sayings which contain advice or state a generally accepted truth. Because most proverbs have their origins in oral tradition, they are generally worded in such a way as to be remembered easily and tend to change little from generation to generation, so much so that sometimes their specific meaning is no longer relevant. For instance, the proverb “penny wise, pound foolish” is a holdover from when America was a British colony and used the pound as currency. Proverbs function as “folk wisdom,” general advice about how to act and live. And because they are folk wisdom, they often strongly reflect the cultural values and physical environment from which they arise. For instance, island cultures such as Hawaii have proverbs about the sea. Eastern cultures have proverbs about elephants, and American proverbs, many collected and published by Benjamin Franklin, are about hard work bringing success. Proverbs are used to support arguments, to provide lessons and instruction, and to stress shared values.

Proverbs are not clichés

Clichés are widely used, even overused, phrases that are often metaphorical in nature. Clichés often have their origins in literature, television, or movies rather than in folk tradition.

Some Common Features of Proverbs

·      Proverbs are passed down through time with little change in form.

·      Proverbs are often used metaphorically and it is in understanding their metaphorical nature that we can unravel their meaning. While “a stitch in time saves nine,” “don’t count your chickens before they’ve hatched,” and “don’t throw the baby out with the bathwater” are common proverbs, few of us stitch clothes, count chickens, or throw out bathwater.

·      Proverbs often make use of grammatical and rhetorical devices that help make them memorable, including alliteration, rhyme, and parallel structure, repetition of key words or phrases, and strong imagery.

Some Common Proverbs

Look before you leap.

Don’t throw out the baby with the bathwater.

Where there’s a will, there’s a way.

All’s well that ends well.

Don’t count your chickens before they’ve hatched.

If it looks like a duck, walks like a duck, and quacks like a duck, it is a duck.

A stitch in time saves nine.

Some Common Clichés

She was white as a sheet.

The tension was so thick you could cut it like butter.

He stood as still as a deer in the headlights.

I’m as fit as a fiddle.

You could read her like an open book.

Some Sindhi Sayings / Proverbs

Sindhis are philosophical and hence they have made invaluable observations of life in the form of sayings and Proverbs.

Sindhi Sayings &/or Proverbs project a way of thinking and living. Proverbs (Pahaka in Sindhi) were obviously coined by a thinker and readily accepted by the masses. The aim, therefore, to compile these Sindhi proverbs is an attempt to keep contact with roots of past i.e. beliefs, wisdom and way of life.

Putting together and presenting Sindhi proverbs is a difficult, but as Sindhis’ say:

انڌن به ملتان لڌو

 Andhan bi Multan ladho

Which means that: even the ‘blind’ could find the city of Multan. The above proverb implies that nothing is impossible if one sets ones heart and mind to accomplish a certain task.

Some proverbs are funny, some are nasty and some are educational. But all give us an insight into a Sindhi way of life. 

بندي جي من ۾ ھڪڙي، صاحب جي من ۾ ٻي.

Bandey jey man mein hikri, Sahab jey man mein bee

Literally means: While man has something in mind and God has another.

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:

مارڻ واري کان، رکڻ وارو ويجھو آھي.

Mar-run vaarey khan, Rakhan vaaro vejho aahey

Which means: God, the Protector is nearer than he who wants to harm you.

A common saying in Sindh stated:

آيا مير، ڀڳا پير.

Aayaa meer, Bhaga peer

Which literally means that: when the Meer (rulers) came, the wise ones fled.

In connection with death, Sindhis said:

جن جو ھِتي کپ، تن جو ھُتي به کپ.

Jinjo hitey khap, Tinjo hutey bhi khap

Literally means: Those who are most needed on earth Seem to be needed by God as well. Or, those, who are needed, die sooner than we like them to.

When one speaks a lie, one tends to speak so many more to substantiate the first untruth. Hence Sindhis believed:

سچ، ته بيٺو نچ.

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. Sindhis claimed:

عقل، کائي غم

Akul khaaey gam

Which literally means that: the wise one swallows own pains and pride for the benefit of the majority.Sindhis also claimed:

چور جي ما، ڪنڊ ۾ روئي.

Chor jee maau, Kund mein rooey

Which literally means that: the mother of the thief cries in a corner. This proverb implies that the mother of a guilty, cannot share her grief with anyone, and hence cries alone. Such people console themselves by telling themselves to forget about what has transpired, and to look to the future. Hence they stated:

ڏٺو سڀ وسار، اڻڏٺي کي ياد ڪر.

Ditho sab visaar, Undithey khey yaad kar

Which literally means that: one must forget what he has seen, and look towards the unseen future. Is it a fact which one literally sees with his own eyes? Sindhis claim that: sometimes one’s own eyes deceive him. The latter is what the next proverb claims:

ڪڏھن ڪڏھن اکيون به، دوکو کائي وينديون آھن.

Kadheen kadheen akhyoon bi dokho khaayee vanyan

If one learns to sit in a corner of a room on the floor, no one will push one around. It is the belief for which the following proverb agrees with:

جنھن کاڌو ترو، تنھن کي نه سور نه ٻرو.

يا

جيڪي پيئن ترو، تن کي سور نه ٻرو.

Jainh khaado taro, Tainh khey nako soor nako baro.

OR

Jeke pean Taro, tin khe soor na 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 and praises to be humble.

Obviously Sindhis believed in the wisdom of the last proverb because they claim the opposite to be true. They say:

جيڏا اُٺ، تيڏا لوڏا.

Jedo uth, Tedo lodo

Which means: Bigger the camel, bigger the jerks it experiences. Sindhis believe in reciprocating a favor.

کاڌو ڳلو کائي، اکيون لڄائين.

يا

 کائي گلو، وڃي ھيکلو.

Khaado galo khaaey, akhiyoon lajayeen

Or

Khai Galo, Wanje hekhlo

Which means that: if you partake of somebody’s food, you feel embarrassed until you reciprocate the favor. Also Sindhis claimed:

جنھنجو کائجي، تنھنجو ڳائجي.

يا

جنھجو کائبو، تنھنجو ڳائبو

Janhn jo khaeje, tanhn jo gaeje.

Or

Jainjo khaaibo, Tainjo gaaibo

Which means that: one must appreciate and praise those who feed him and / or favor him. The following saying echoes the latter proverb’s feeling.

کاڌو کائبو ته کنگھبو به.

Khaado khaaibo ta khangbo bhee

Which means that: For getting something to eat, someone have to make voice for showing presence as Watayo did while he was sitting over a tree. Also in Sindhi:

اڻ گھريو، ما به ٿڃ نه ڌارائي

An ghuryo, maau b thanj n dharaey

Which means that: Without shouting, mother does not feed the breast milk. On the subject of food, Sindhis observed:

داڻي داڻي تي مُھر لڳل آ.

داڻي داڻي تي کائڻ واري جو نالو لکيل آھي.

Daaney daaney tey mohir lagal aahe.

Daaney daaney tey khaen wary jo nalo likhyal aahe.

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.

آھي ته عيد، ناھي ته روزو.

Aahey ta Eid, na ta Rozo

Which means that: if one is financially sound, then he eats well; like one does during the festival of "Eid". If one, on the other hand, is not economically comfortable, then he perforce fast /"Roza” like during holy month of Ramzan.

Sindhis were sensible enough to realize that too much money does not automatically buy them happiness. Hence they claimed:

اھو سون ئي گھوريو، جيڪو ڪن ڇني.

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:

ناڻي بنا، نَرُ ويڳاڻو.

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:

خوشي جھڙي خوراڪ ناھي، ڳڻتي جھڙو مرض ناھي.

Khushee jairee khuraak nah, Gantee jairo marz nah

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:

چنتا، چکيا سمان.

Chintaa chikhyaa samaan

Then how does one get peace and joy? Sindhis advised:

ونڊي ورھائي کا، سُکُ پا.

Vandey viraayey khaye, sukh paaye

Which means that: Give share from your earning to others you will be bestowed with joy and happiness. Sindhis believed that if one gives something to another for safe-keeping, second must honorably return it when the time came. Hence they stated:

امانت ۾ خيانت نه ڪجي.

Amaanat mein khyaanat na kajey

Sindhis believed that: those who are honest will never want even though they may be cheated. Hence they claimed:

ٻني سائي جي سائي، گاھي بکئي جو بکيو.

Baanee saayee jee saayee, Gaahe 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, and 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:

آج ھما، سڀان تما

Aj hamaan, Subhaaney tamaan

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:

ايندو ھرڪو ڏسي، ويندو ڪير نه ڏسي.

Eendo  harko disey, vendo ker na disey

What happens when wealth bids adieu? Sometimes it takes your good qualities with it. Hence the saying:

لڇمي وڃي، لڇڻ به وڃن.

Lachmi vanjey ta, lachhan bi vanjan

.What happens when God is unhappy with you? According to the Sindhis, you lose your good sense. Hence the saying:

رب رسي، مت کسي

Rabb rusey, mat khasey

رب رسي مت کسي، ھڻي ڪين ھٿيار،

ڏسي اھڙو پار، جنھن سان جوکو جي جو.

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:

رب ھڪڙي لٽي، سھسين پٽي.

Rabb Hikree lattey, sahseen pattey

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:

اھڙو ڪم ڪجي جو، لال به لڀي پريت به رھجي اچي.

Ehrro kam kajey Jo, “laal labhey, preet b rahjee 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:

اھي ئي ھٿ روٽي ۾، اھي ئي ھٿ سوٽي ۾.

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 his food would not get hygienically prepared, and his hair would get soiled.

The following proverb, though it may sound similar, has a different meaning altogether.

اھي ئي ھٿ نير ۾، اھي ئي ھٿ کير ۾.

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:

ترت دان، مھا ڪلياڻ. يا:  ترت ڪام، مھا پِڃُ.

Turt daan, Maha kalyaan
OR
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:

اھا ئي زبان اسّ ۾ ويھاري، اھا ئي زبان ڇان ۾ ويھاري.

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:

آھِ غريبان، قھر خدائي.

Aah gareebaa kahr khudaayee

Which literally means that: if the down trodden cry in pain for the harm inflicted upon them, then God Himself takes revenge. Sindhis also believed that:

اڻ ھيريا نه ھير، متان ھرنئي،

ھيريا نه ڦير، متان وڙھنئي.

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:

سخي کان شوم ڀلو جو ترت ڏئي جواب.

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:

ڏجي نه ته ڏکوئجي به نه.

Dijey na ta, dukhoyjey ba na.

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 seem 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;

جي خوش، جھان خوش

Jeeyu khush ta jahaan khush

Which literally means that: if one is happy, the world is a cheerful place to live in.

It is easy to criticize others, 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:

ڳڙ ڄاڻي ته ڳڙ جي ڳوٿري ڄاڻي.

Gur jaaney ta 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:

ٿڌو گھڙو پاڻ کي پاڻھي ڇان ۾ ويھاري.

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.

To stay out of conflict, one has to sometimes bow down to a fool to benefit there from. Hence the Sindhis stated:

پنھنجي ٿوري، پؤ گڏھ کي پيري.

Pahanjey thore, Pau gaday khey perey

Which literally means that: for ones benefit, one sometimes should pamper a donkey (a fool).

لڇمي وڃي، لڇڻ به وڃن

Lachhmi vanjey ta lachhan bi vanjan

Which literally means that: What happens when wealth bids adieu? Sometimes it takes your good qualities with it.

Another method of remaining peaceful is not to be distressed, when one possesses less, and not be proud when one has much. Thus:

ٿورو ڏسي ارھو نه ٿجي، گھڻو ڏسي سرھو نه ٿجي.

Thoro disee araao na thijey, Ghano disee araso na thijey

Sindhis believed that: one should live according to ones means. Hence they observed:

سوڙ آھر، پير ڊگھاڙجن

Savar aahir paer digherjan

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:

نيڪي ڪر، کوھ ۾ اڇلا.

Nekee kar, Khoh mein Uchhilae

Which literally means that: after having performed a good deed, drop the thought of it into the well.

There are people, who do nothing but exaggerate. About such humans, Sindhis stated in Sindhi that:

نوڙي مان نانگ نه ڪجي.

Noree maan naang na kaje

Which literally means that: such people convert a rope into a snake.

ٽٽون کي ٽارو، تازي کي اشارو

Tatoon khe taro, kazi khe isharo

Which means that: Spur to the good running horse but whip for slow moving

جتي لوڀي ھجن، اتي ٺوڳي بک نه مرن

Jite Lobhi hujhan, utey thogi bukha na maran

Which means that: Where there is greedy, the cunning will not remain hungry

ھڪ ھٿ ۾ ٻه گدرا کڻي ڪو نه سگھبا

Hika hatha mein ba gidra kone khani saghanda.

Which means that: Two swords cannot be occupied in a single sheath

مير بجار کي ڪنن جي ڳالھين مارايو.

Mir Bajar kheay kannan jee galhiun marayo

It means: whispering makes others suspicious and there is internal friction and house divided easily falls just like cards!

جو وڃي جاوي، سو ول نه آوي،

جي ول آوي، ته پڙ پوٽي ڍاوي.

“Jo Vanje Jaave, So Phir Na Aave,

Je wal Aave, Ta Parr Potre Dhave”

پئسي بنا پرساد، ھرو نه ڏئي ھٿ ۾.

“Paise Bina Prasad, Haroo Na De Hath Mein”

شڪ جي دوا، حڪيم لقمان وٽ به ناھي

"Shaka jee dawa Hakim Lukman wat bi Naheay"

It means that: there is no remedy for Suspicion!

زبان آھي ننڍڙي، پر ڄاڻ وھ جي ڳنڍڙي

"Ziban aheay nandhrri par Jan viiha jee ghandhri"

It means that: Tongue though is a small, but it may be considered full of poison, if not used properly. For people who exaggerate, Sindhis said:

جبل کي ٿيا سور، ڄائي ڪُئي.

Jabal khey thyaa soora, jaayee kuyee

Which literally means that: the mountain had labor pains, but only a mouse took birth. Similarly:

ڪُئي لڌي ھيڊ ڳڙي، چي: مان پساري آھيان.

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:

لڀي گھر ۾ لٺ ڪا نه، چي: بابو بندوقن وارو.

Labhey ghar main lath ka na
Che: 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 brave man they believed that:

مڙس ته ڦڏو، نه ته جڏي جو جڏو.

Murrs ta phado, Na ta jade jo 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, may be 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:

ناٺي، ڏنگي ڪاٺي.

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 lifelong liability, hence Sindhis stated:

ابو گسي، ڌي وسي.

Abo gasey, dheeya vasey

Which literally means: father has to work very hard so that his daughter prospers.

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 humiliation inflicted upon them by the in-laws of their daughter. They stated:

جن کي ڏنيون ڄايون، تن سان سينو ڪھڙو ساھيون

Jainkhey dinyoon jaayoon, Tin saan sseno kahro sahyoon

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:

پٽ ٿئي مال ڀائي، ڌي ڀئي حال ڀائي.

Put thyey maal bhai, Dheeya thyey haal bhai

Sindhis stated:

ما جي دل مکڻ، پٽ جي دل پٿر.

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:

سس، ڪاٺ جي به گھوري.

Sas, kaath jee bi ghoree

About a daughter in law, Sindhis believed:

نئين ڪنوار نَوَ ڏينھن، ڇڪي تاڻي ڏھ ڏينھن.

Nayee kwaanr nava deenha,  Chhikey taaney daha deenha

Which literally means that: Bride remains a new bride for 9 days or utmost for 10 days. This proverb probably means that a bride gets to rest for 9 days after which she starts her domestic duties.

The mother-in-law of those days resented the relationship her daughter-in-law had with her own family.  Hence there is the saying:

ويٺي ھئي رٺي، مٿان آيس پيڪاڻو نياپو.

Vethee huyee ruthee,  Mathaan aayus peko maanoo

Which literally means: She was sitting annoyed and upset, and to make it worse, came someone to visit from her family.

Yet strangely, to contradict the above, the following saying states that: the in-laws of one’s off-spring are as dear to one, as one’s own eye pupils. Thus Sindhis stated:

سيڻ، آھن نيڻ.

Sena: aahn nena

Sindhis believed that:

جيڪو ڏاڍو، سو گابو.

Jeko daadho so gaabo

Which means that: he who stands his ground, eventually wins.

Yet during arguments and discussions, Sindhis wisely observed that:

تاڙي، ھڪ-ھٿي نه وڄندي آھي.

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:

ڏوھٽا وڌندي جا ويري.

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 their opinion.

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 formulates their own beliefs. Maternal grand-parents claimed:

ناني رڌڻ واري، ڏوھٽا کائڻ وارا.

Naani radhan vaaree, Doitaa khaain vaaraa

Which literally means that: maternal grand-children eat while the grand-mother toils and cooks.

Grand-parents believed that:

مور کان وياج مٺو.

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:

وياج، رات جو به پنڌ ڪري.

Vyaaj raat jo bhee pandh karey

About interest they also claimed:

وياج آھي صورتي گھوڙو.

Vyaaj aahey Soortee ghoro

Which means that: interest is like a racing horse. On the subject of debts Sindhis observed:

قرض، وڏو مرض.

Karz vado marz

Which means that: owing debts is like suffering from a bad disease.

ويندو ڏسي ڪو نه، ايندو سڀ ڪو ڏسي

Eendo sabko disey, vendo disey kon

Which means that: People have a way of noticing how much money comes into the house, but they generally never keep count that how much goes into expenditure.

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:

ٻڏل ٻيڙي مان، لوھ ملي ته به ڀلو.

Budyal beri maan, Loh bhee chango

The following proverb states that:

جو چلھ تي، سو دل تي.

Jeko chul tey, So dil tey

Which means that: one is always fonder of those members of one’s family with whom one lives and eats together.

The following proverb did not contend with the last saying’s belief because Sindhis claimed:

ڏيرياڻيون ۽ ڄيٺياڻيون، ستن جنمن جون ويرياڻيون.

Deraanyoon jethaanyoon, satan janman joon veraanyoon

This 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.

Maybe the reason for the arguments and quarrels was the fickle mind of the woman. For such females, Sindhis claimed:

چري کي چوڙو، ڪڏھن ٽنگ ۾ ته ڪڏھن ٻانھن ۾

Charee jo chooro,  Kadheen tanga mein,  Kadheen baanh mein

This literally means that: a crazy woman wears a bangle, sometimes on her wrist and sometimes on her leg. This proverb is pointing to the fickle nature of an unstable woman.

Misunderstandings on financial matters were probably as common then, as they are now, hence elders very wisely stated:

ٻه ڀائر، ٽيون ليکو.

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. Then what about a brother’s wife?
Elders observed:

غريب جي جو، جڳ جي ڀاڄائي.

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:

چؤ ڌي کي، سکي ننھن.

Chao dhiya khey, 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:

گھر گھوڙن کي، ٻار چورن کي.

Ghar ghorran 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:

گھر جو ڪن، گھر ۾ ڌوئجي.

Ghar jo kin, Ghar mein dhoejey

Which literally means that: one must wash ones dirty laundry at home.

Talking of homes Sindhis stated:

گھر ۾ گھر، ٻڏي وڃي مر.

Ghar mein ghar, Budee vanjee 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:

گھر جي گھ پيھ، مٽن جو پاڻي سڪائي ڇڏي.

Ghar jee gahpee, Mattan 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.

جي خوش، جھان خوش

Jeeyu khush ta jahaan khush

Which means that: If you are with health and pleasure, you will find the world in pleasure.  Laugh and the world laughs with you.

The following saying was probably formulated by a dejected mother-in-law who claims:

شيدي سڪي ويا، سيبائتي سونھن ڪاڻ،

سس سڪي وئي، سياڻي ننھن ڪاڻ.

Sheedi sikee weya soonha kaan,

Sas siki waee siyaani noonha kaan

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:

سھڻي صورت کان، سھڻي سيرت ڀلي.

Suhni Soorat khan, Suhni 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.

سھڻا ٽوھ پٽن تي پيا آھن.

Suhinaa toohaa Pattan te pya Ahn.

Which literally means that: beautiful "tooh" abound in the desert.

This proverb implies that just like "tooh", which is beautiful in look but bitter in taste and grows in plenty in deserts. Similarly good looking people have no value, unless they possess good qualities.

Sindhis believed that:

نادان دوست کان، دانا دشمن ڀلو.

Naadaan dost khan, Daanav dushman bhallo

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:

مورک جي خوشامد کان، سياڻي جي ٽوڪ ڀلي.

Moorakh jey khushaamad khan Syaaney jee tok bhalee

Sindhis probably believed that a stupid friend is like a:

سکڻي ڪني، اڀامي گھڻي.

Sakhini kunee ubhaamey ghanee

Which means that: an empty vessel bubbles more, or makes the most sound. Empty vessel, thunders much.

Probably that is why Sindhis concluded that it is better to cut a bad finger, rather than the poison spreads. Hence they stated:

ڪني آڱر، وڍي ڀلي.

Kini aangur vadhee bhalee

Yet Sindhis did not want to make generalizations. They realized that:

سڀ آڱريون برابر ناھن.

Sabh aangriyoon baraabar nahin

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:

ما ڄڻيندي پٽڙي، ڀاڳ نه ڏيندي ونڊ.

Mau janeendi putrra, Bhaag na deendi vandey

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:

سائي مان سَوَ سک.

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. One should never lose heart, during the ups and downs of life, but be patient. They claimed:

صبر جو ڦل، مٺو آھي.

Sabur jo phal mitho aahey

Which means that: patience brings a sweet reward. The Sindhi wise ones believed that:

پَرُ پيو، گھرُ ويو.

Par pyo, ghar vyo

Which implies that: when an intruder enters ones house, he may be the cause of the destruction of one’s 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:

آئي ٽانڊو کڻڻ، بورچياڻي ٿي ويٺي.

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:

ڪوئلن جي دلالي ۾، ھٿ به ڪارا پير به ڪارا.

Koylan jey dalaalee mein: hatha bh kaaraa, paer bh kaaraa

Which means that: if you work in a coal mine, your hands and feet are bound to get soiled.

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:

جان جي، تان سِکُ.

Jaan jeeyu tahaan sikhu

Which means that: there is no end to learning and that while one continues to live one continues to learn.

One will learn more from the wise sayings of ancestors. He should have to follow the roots of society through these sayings and get moved towards the future with intelligence, perseverance, pride and dignity.

پُڇڻا نه منجهڻا، جي پڇن سي وِيرَ،
جو لَکَڻُ ۾ ماڙُھئِين، سو ڪُلَکَڻُ ۾ کير.