گھرن اندر ٻڌل پھاڪا ۽ چوڻيون

گھرن اندر ٻڌل پھاڪا ۽ چوڻيون

Pahaka Ain Chavryun

We often heard at home

ھيءُ مضمون نيٽ تان کنيل آھي، جيڪو انگريزي زبان ۾ لکيل ھيو. ليکڪ پنھنجو نالو منجھس شامل نه ڪيو ھيو، سو ھتي به بنا نالي جي پيش ڪجي ٿو. منجھس ڄاڻ جا نقطا سمايل آھن، جيڪي ھيٺ ڏنل سنڌي پھاڪن تي آڌاريل آھن.

۱. اٿئي ناڻو؛ ته ڏس لاڙڪاڻو.

۲. ٻار؛ مڇ جو وار.

۳. پنڻ کان پيھڻ ڀلو.

۴. پئسي بنا پرساد؛ ھرو نه ڏئي ھٿ ۾.

۵. ٺار ته ٺاريانءِ.

۶. جيڪي چلھ تي، سي دل تي.

۷. دال ۽ ڳالھ؛ جيڏي وڌاءِ تيڏي وڌي.

۸. ڌڪ ھڻ ڌيءُ کي ته سکي نونھن.

۹. سچ ته بيٺو نچ.

۱۰. ڪتو به ڪڙم ۾ سونھين.

۱۱. ڪري مٿان؛ ڪنھن جي ھٿان.

۱۲. گھر؛ گروءَ جو در.

۱۳. نه ڏي؛ نه ڏکوءِ.

۱۴. ونڊ ورھاءِ؛ سک پاءِ.

مٿي وارا پھاڪا، سنڌي الفابيٽ ترتيب تي رکيل آھن ته جيئن ڳولڻ ۾ سھنجائي ٿئي. ور نه اصل مضمون ۾ موضوع جي نوع سارو استعمال ڪيا ويا آھن. مضمون جي اندر، رومن سنڌي ۾ لکيا ويا آھن. انگريزي معنيٰ سان گڏ سنڌي رسم الخط اندر، پھاڪي جو روپ ورجايو ويو آھي. ان جي پويان انگريزيءَ منجھ تشريح پيش ڪيل آھي. اصل مسودي ۾ چند پھاڪن جي انگريزي معنيٰ لکيل نه ھئي سا ھيٺ واري مضمون ۾ شامل ڪئي وئي آھي ته جيئن اھو مڪمل نظر اچي.  

A language is judged by the richness of the proverbs and sayings evolved over a period of time. In fact, proverbs are the fabric of a culture, the truths which are culled from thousands of years of experience and wisdom and put forth in a short, simple way. Proverbs are the telegraphic messages that are handed down through generations by word of mouth, and are full of practical hints towards righteous living in everyday situations. Sindhi language, like any other language, has a rich heritage of innumerable sayings, riddles, idioms and proverbs derived from ancient wisdom, and influenced by almost all major philosophies of the world namely, Sikhism, Sufism, Hinduism, particularly Vedantas, with a great emphasis on the value of truth in life.

A Sindhi grows up hearing and believing SACH TA; BHEETHO NACH (be truthful and experience joy) (سچ ته بيٺو نچ). Unlike other cultures where truth is considered ‘a bitter pill', or ‘kadwa sach', a true Sindhi believes in the melody of truth and lives life righteously and harmoniously. This indicates the Sufi influence, bringing out the mystic in him, adding a touch of joy in everything that he does. Culturally, a Sindhi is the product of the land of Sufis. Sufi poets like Shah, Sachal, and many others represent the highest human values in mankind. Sindhi-Sufism is, in fact, a fine blend of Vedantic and Islamic cultures and the Sufi philosophy has gone a long way towards molding the life and thought of a Sindhi as a whole, so much so that a Sindhi today is a non-conformist, free from caste, dogmas and an emancipated individual who believes in rightful living and family values.

GHAR; GURU JO DAR (Home; door of Creator) (گھر؛ گروءَ جو در) is a reflection of such a Sindhi mindset, a Sindhi personality, and family-orientation. Sindhi culture lays tremendous emphasis on family and relationships. It is within the home that a Sindhi experiences the presence of God. Family ties, harmonious relationships with young and old alike, and duties towards elders are regarded as a person's DHARMA. It is indeed rare to find an isolated Sindhi for he strongly believes that KUTTO BHI KUDUM MEIN SUHEN (even a dog looks decent within his family) (ڪتو به ڪڙم ۾ سونھين). Much attention is paid towards the upbringing of children, inculcating moral values and ethics from a young impressionable age as children are considered as moldable as the saying goes BAAR; MUCHHA JO WAAR (A child like a hair of moustache) (ٻار؛ مڇ جو وار). This depicts a scientific and psychological understanding of a child's mind.

Tact in relationships is an essential trait that a Sindhi cultivates in him, as an effective tool in handling delicate relationships; perhaps it may even be more dominant in Sindhi females than males. For instance, DHAK HAR DHEEYA KE TA; SIKHE NOOHA (correct the daughter to teach the daughter-in-law)  (ڌڪ ھڻ ڌيءُ کي ته سکي نونھن)requires a tremendous amount of restraint, and a Sindhi exercises this in crucial circumstances, as well as in social circuits, for, according to a him DAAL AIN GAAL, JEDEE WADHAI TEDI WADHE (Pulse and issues can be stretched/ increased as much as you desire) (دال ۽ ڳالھ؛ جيڏي وڌاءِ تيڏي وڌي), bringing out the basic Sufi nature of a Sindhi to live harmoniously and righteously with those who are in close proximity. No wonder it is said JEKE CHUL TE; SE DIL TE (those who are close are loved and cherished more) (جيڪي چلھ تي، سي دل تي), because it is the day to day sharing and living that life is all about for a Sindhi. He is social and full of life, lives and let’s live because he is taught to rejoice in others' success. THAR TA, THARYAIN (Please others, be pleased by others) (ٺار ته ٺاريانءِ) is what a Sindhi has imbibed from GURU NANAK SAHEB.

Talking about business, it is a well-known fact that Siddhis have been traders and businessmen all along, and an average Sindhi inherits business tradition and the experience at an early age. It is but natural therefore that a Sindhi learns the importance of wealth and its uses as in ATHAI NANON; TA DIS LALKARON (If money is available, for seeing Larkano will be able),(اٿئي ناڻو؛ ته ڏس لاڙڪاڻو). Having wealth is essential for enjoying the good things of life. A true Sindhi works hard for a decent living, and shuns the Beg, Borrow or Steal dictum of life. He swears by PINNAR KHAN PEENHAR BHALO. (Better toil than beg) (پنڻ کان پيھڻ ڀلو). This spirit of hard work, honesty and entrepreneurship, engrained in the Siddhis from their forefathers, their intelligence and their constant faith in TITHE, (sharing a part of their wealth with the needy), has stood them in good stead. Such noble values are deeply imbibed in generally all Siddhis who live by VANDE VIRAHE, SUKH PAYE. (Share and be eased) (ونڊ ورھاءِ؛ سک پاءِ). That’s the True Sindhi - dynamic, hardworking, sincere, enjoys good living, and never resorts to begging, but continues to believe in the Divine intervention saying KARE MATHAAN, KAINJE HATHAAN (Lord gives from heavens, but through someone on earth) (ڪري مٿان؛ ڪنھن جي ھٿان). So, on the one hand he believes that PAISE BINNA PRASAD, HAROO NA DAY HATTHA MEIN (Charity without giving money, is not returned by Lord) (پئسي بنا پرساد؛ ھرو نه ڏئي ھٿ ۾), signifying the importance of wealth to survive in the world; and he being religious at heart also realizes the value of a human life NA DAY, NA DUKHOAN he says, (if you cannot give, do not hurt) (نه ڏي؛ نه ڏکوءِ).

The Sindhi culture and language is a rich treasure that can be traced back to thousands of years of Sufi, Hindu and even Buddhist influences. The Sindhi language can boast of being one of the oldest and original, and it is only this language that can act as a unifying and identifying point for the entire Sindhi race. Proverbs form an important and symbolic part of the culture, as they are a clear reflection of the lifestyle and social setup of a community. They are the essence of a culture, the very fabric on which a community breathes and survives, and they need to be passed down to the new generation to prevent our language from becoming extinct. It is only the Sindhi language and culture that is our identity and every effort needs to be made in the direction of saving it and keep together Sindhis the world over with its richness and warmth. It is a stupendous task but certainly not impossible!