Azhar Azad Mughal

Jamia Masjid Lakhi Dar is one of the few surviving ancient buildings in Shikarpur and a masterpiece of historical architecture. Located in the city’s famous Lakhi Dar area, it is popularly known by that very name.

This noble mosque stands as an unparalleled testament to the architectural, artistic, and cultural heritage of Sindh, and of Shikarpur in particular. Today, though, it awaits the attention needed to ensure its very survival.

The mosque has two entrances. The main one faces east, towards the Clock Tower (Ghanta Ghar), while the second lies on the north side. Passing through the eastern door leads into a spacious courtyard, followed by a veranda with a wooden ceiling. From this veranda, three doorways open into the mosque’s inner sanctum.

In earlier times, the mosque’s interior was adorned with beautiful fresco work. Over the years, however, haphazard and amateur renovation and repainting have nearly erased this original ornamentation. Fortunately, traces of the exquisite artwork survive on the ceiling of the central dome, rendered in soft, pastel tones.

The mosque comprises three domes, the central one larger than the other two. Handsome turrets rise from its corners, while two smaller minarets stand on the front parapet wall facing the central dome — a further showcase of its architectural mastery.

Its most distinctive feature is the ornamental lantern crowning the central dome, a fine example of Sindh’s Islamic architectural artistry. It was arguably the first mosque in Shikarpur to feature such a decorative lantern atop its dome.

But alas — today, this history is breathing its last. To look upon Jamia Masjid Lakhi Dar now is to feel the eyes fill with tears and the heart sink with sorrow. Centuries of history, this rare architectural specimen, its exquisite frescoes, the beauty of its domes, and its ornamental lantern are all slowly decaying under the weight of time, weathering, and sheer neglect. If this monument is not preserved on scientific principles today, future generations may know it only through the pages of history books.

We strongly appeal to the Culture, Tourism, and Antiquities & Archives Department of the Government of Sindh, archaeology experts, the district administration of Shikarpur, elected representatives, and all responsible authorities to take these measures without fail.  First, immediately conduct a technical survey of Jamia Masjid Lakhi Dar.

Second, carry out scientific restoration that preserves its original architectural beauty. Third, conserve the remaining fresco work and intricate motifs. Four, take emergency measures to protect the ornamental lantern, domes, and minarets. And last but not least, manage the mosque more effectively as a protected cultural heritage site of Sindh.

Jamia Masjid Lakhi Dar is not merely a structure of brick, mortar, and lime — it is a living document of Shikarpur’s civilization, history, religious legacy, and the artistic grandeur of Sindh. If we fail to save it today, history will never forgive us.

Read: Shikarpur, once known as The City of Temples

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The writer is based in Shikarpur, Sindh 

The post Save Jamia Masjid Lakhi Dar, Shikarpur first appeared on Sindh Courier.

Zulfiqar Ali Kalhoro

Shikarpur city is home to several historical temples and shrines. One prominent darbar is that of Sakhi Sajal Sher, located in the city’s Old Piri area. This darbar, believed to be around 300 years old, was founded by Sajal Sher, a devoted follower of Jhulelal. Jhulelal, whose shrine is situated in Uderolal near Tando Adam town in the Sanghar district, is also known by various other names, including Lal Sain, Uderolal, Amar Lal, Darya Pir, Darya Shah, Khawja Khizr, Zinda Pir and Shaikh Tahir.

According to Sham Lal, the son of Khanchand, a devotee of Jhulelal and a resident of Shikarpur’s Sukpul locality, Sakhi Sajal Sher had three brothers – Bagga Sher, Sami Sher, and Bula (or Bhola) Sher – who also established darbars in different localities of Shikarpur. Bagga Sher Darbar was located in Lulan jo Parro, Bula Sher Darbar was in Kat Madi and Sami Sher Darbar is situated in Juma Khan Madi.

Currently only Sajal Sher Darbar and Bula Sher Darbar are operational and continue to be frequently visited by devotees.

There is no historical evidence to confirm that the three were actual brothers; it is more likely that they shared the same faith and devotion to Jhulelal. Initially, they established an Akhand Jyot of Jhulelal (a perpetual lamp dedicated to Jhulelal) at their respective locations in Shikarpur. Over time, these devotional spaces evolved into more elaborate religious sites. This transformation occurred as these sites were expanded and gained the status of darbars. Following independence, Sami Sher Darbar and Bagga Sher Darbar declined in popularity and are now non-functional.

I have visited the Sakhi Sajal Sher Darbar four times: first in 2001 and later in 2007, 2015, and 2021. During these visits, I learned from followers of Jhulelal associated with the Sakhi Sajal Sher Darbar that it was initially a simple structure made of unbaked bricks. Later, it was rebuilt using burnt bricks, some of which bore the year 1823. This detail came to light when the western wall of the darbar was demolished for expansion in recent years.

Sakhi Sajal Sher owned the land where the darbar was built. The site was originally known as Sajal Jo Bagh (Sajal’s Garden). Today, this sacred space is regularly visited by devotees of Jhulelal, who perform their daily rituals there. On special occasions, the darbar becomes crowded with devotees celebrating various festivals dedicated to Jhulelal.

As one enters the darbar, one notices rooms built for pilgrims. In a corner, there are hand-crafted water jars (mat) from which devotees and visitors drink water. Above these water jars is a poster of Jhulelal. In this poster, he is depicted seated on his mount, the palla fish, holding a sacred book in his hands. In the background, a temple overlooking the Indus River is shown.

Moving further into the darbar, one comes across a well called Lal Sain Jo Khooh (the well of Lal Sain/ Jhulelal), located at the centre of the darbar. It is believed to have been built by Sajal Sher and later renovated by other devotees who managed the site. During renovations, walls were built around the well and sealed with a door to ensure the safety of devotees and visitors, particularly during crowded special occasions. The door can be opened during the Behrano Sahib ritual or upon request by devotees or visitors who wish to view the well from above.

The walls surrounding the well feature posters of Jhulelal, depicting him standing on a lotus flower with his mount, a fish, behind him. Traditionally, Jhulelal’s iconography portrays him seated on a palla fish while holding a sacred book. However, in recent years, his iconography has evolved. He is now sometimes depicted standing on a lotus flower supported by four or five fish, holding ropes to control them.

In 2007, I saw a poster of Jhulelal riding a horse and wielding a sword, with devotees gathered in front of him. In the background, the waters of the Indus River and a temple were visible. The poster portrayed him as a saviour responding to his devotees’ call, protecting them from Mirkh Shah’s attempts at forced conversion. According to legend, Mirkh Shah, the ruler of Thatta, was forcibly converting Hindus. Upon hearing of this, Jhulelal set out to save his devotees. In one version of the story, he rides out on a horse, and in another, he sits on a palla fish and travels on the waters of the Indus, earning him the name Jhulelal.

Popular iconographies often show him riding a horse and wielding a sword, challenging the despotic rule of Mirkh Shah. However, Mirkh Shah is an imaginary figure and does not appear in the historical list of rulers of Thatta in the Thirteenth to the Eighteenth Centuries.

During my later visits, I did not see the poster of Jhulelal on a horse wielding a sword at the Sakhi Sajal Sher Darbar. Perhaps it had worn out over time.

From the well, one can proceed to the room where Jhulelal’s Akhand Jyot is located. This room features two Akhand Jyots of Jhulelal, housed in a domed structure and a niche. Between the two Jyots is an image of Jhulelal displayed inside a glass enclosure. He is depicted seated on a palla fish, holding a sacred book in his hands. On either side of Jhulelal’s image are two posters of him, and beneath this central image is another poster flanked by photographs of his devotees, Mata Tilli Bai (d. 2014) and Deepa Bai, who were associated with the Jhulelal Darbar or Mol Wari Darbar in Jamshoro’s Thano Bula Khan taluka.

In addition to these two Akhand Jyots of Jhulelal, there is a third Akhand Jyot (perpetual lamp) located in an underground chamber, which can be accessed via a stairway.

A separate hall in the Sakhi Sajal Sher Darbar, called Darbar Sahib, houses the Guru Granth Sahib. The Guru Granth Sahib is placed on a raised platform known as the takht (throne). Above the takhat hangs a large photo depicting Guru Nanak, the Golden Temple in Amritsar and Jhulelal. Surrounding the image of the Golden Temple are pictures of the Guru Granth Sahib and various Sikh gurus.

At the base of the takht, there is a large photo of Guru Nanak. Flanking this photo are images of Jhulelal and other Hindu saints, including Sain Vasan Shah of Rohri, Mata Tilli Bai and Deepa Bai of Mol in Thano Bula Khan. In the left corner of this hall is an image of Hanuman. The walls of the darbar are adorned with photos of Sikh Gurus, Hindu deities and saints.

The Shiv Shankar Temple is also located within the premises of the Sakhi Sajal Sher Darbar and houses an image of the lingam.

This darbar was renovated and expanded after Partition, with many affluent individuals from Shikarpur contributing financially to its restoration. Among them was Om Prakash Kesharam, who donated a piece of land for the construction of a community hall.

During the celebratory observance of various festivals, rituals and ceremonies – such as Cheti Chand, which commemorates the birth of Jhulelal and marks the beginning of the Sindhi New Year; Chaliho Sahib, a forty-day festival; Jhando Sahib; and Behrano Sahib – devotees of Jhulelal gather with profound enthusiasm and reverence at the Sakhi Sajal Sher Darbar. These occasions are marked by the chanting of prayers and hymns dedicated to Jhulelal, accompanied by the melodious sounds of music, which enhance the communal spirit of the gatherings.

Read: Shikarpur – A Home to Several Historical Tombs

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The writer is an anthropologist. He has authored 17 books on Pakistan’s cultural heritage and anthropology. He tweets @kalhorozulfiqar and may be contacted at zulfi04@hotmail.com

The article was first published in The News on January 19, 2025

The post Sacred Spaces in Shikarpur City of Sindh first appeared on Sindh Courier.

Zulfiqar Ali Kalhoro

Shikarpur is home to several historical tombs, found not only within the city but also in various villages and towns throughout the district. Most of these tombs were constructed during the 18th, 19th, and 20th centuries. The oldest tomb in Shikarpur is the mausoleum of Syed Mehar Shah Ghazi, the town’s earliest mystic. There are two versions of the story regarding Syed Mehar Shah Ghazi’s arrival in Shikarpur. One version suggests that one of his ancestors settled there, while the other states that his father, Syed Noor Muhammad, was the first member of the family of Makhdoom Fazal al-Din to migrate from Uch to Shikarpur.

Professor Amin Alavi (1984:104-5) was probably the first scholar from Shikarpur who briefly mentioned Syed Mehar Shah Ghazi in his article “Shikarpur Ja Sufia Karam,” which was published in Shikarpur Mazi Ain Haal (Shikarpur: Past and Present), a book compiled by Dr Memon Abdul Majeed Sindhi. This was the seminal article on the Sufis saints of Shikarpur. One learns from Professor Amin Alavi’s article that Shikarpur was then a small settlement or hunting ground (shikargah) when the father of Syed Mehar Shah Ghazi came to Shikarpur. Syed Noor Muhammad came with his three sons, Syed Mehar Shah Ghazi, Syed Amir Shah, Syed Chhatan Shah and his nephew Syed Aitbar Shah. Many disciples also moved with him from Uch to Shikarpur. Professor Amin Alavi believes that Syed Mehar Shah Ghazi was alive when the Daudpotas founded Shikarpur in the seventeenth century. This suggests that Syed Mehar Shah Ghazi’s father might have arrived in what is now Shikarpur in the early part of the 17th century. It indicates that Syed Mehar Shah Ghazi was a mystic of that era.

Syed Mehar Shah Ghazi’s tomb is in the neighborhood which is named after him, Mehar Shah Qubo Mohalla. The tomb of Syed Mehar Shah has undergone several renovations over the years. The facade of the main gateway features the name of Syed Mehar Shah Ghazi Jahanpoto Ladlo, who is a descendant of Makhdoom Syed Sher Shah Jalal Qutab Kamal Surkh-Posh Bukhari from Uch Sharif, referring to the famous 13th-century Sufi saint of Uch Jalaluddin Surkh-Posh Bukhari, who was a follower of Bahauddin Zakariya (d 1262).

A Sindhi inscription on the wall of the main gateway reveals that the tomb was initially constructed in 1057 AH/1647 AD and subsequently underwent renovations. The inscription further indicates the provision of additional facilities and the establishment of the Imam Bargah by Juman Shah, the Gadi Nashin of Syed Mehar Shah Ghazi, on the 27th of Rajab, 1425/12 September 2004. Therefore, if the date of 1057 AH/1647 AD is accepted as accurate, this would position the tomb as the oldest in Shikarpur. However, the architecture contradicts the given information. In order to accurately assign a date to the tomb of Syed Mehar Shah Ghazi, it is essential to consider the defining architectural elements of tombs constructed in 17th-century Sindh. Notably, tombs from the 17th century typically do not exhibit turrets or corner kiosks; these features were first introduced during the Kalhora period (1700-1783). The presence of turrets that rise from the parapet of the tomb of Syed Mehar Shah Ghazi indicates that the tomb may have been built during either the Kalhora or Talpur period. I have visited all the historical tombs in the Shikarpur district, and I believe that no tombs from the 17th century still exist in any village or town in the area. Besides, I think the mosques from the 17th century have also been lost; they were demolished to construct new mosques.

The Haji Abdul Latif Shah Jilani Mosque, situated near Lakhidar, is thought to have been constructed in the second quarter of the 17th century. It is likely that the mosque was later rebuilt or renovated, which may have resulted in the loss of any original inscriptions that may have existed. The main arched entrance to the verandah of the mosque, which is a later addition, bears the date of the mosque’s construction in 1026 AH /1617 AD. Even the word Gok, written above the mihrab of the mosque, from which the historian derives the date of the construction of the mosque, has also been rewritten later during the renovation. Nothing original exists in this mosque.

The most notable tombs in Shikarpur city were built during the 18th, 19th, and 20th centuries. One significant tomb is that of Haji Faqirullah Shah Alavi (d 1195/1781), an 18th-century Naqshbandi Sufi saint. This tomb was constructed in the last quarter of the 18th century and later renovated in 1337 AH/1919 AD, as indicated by the inscription on the tomb.

Apart from the tomb of Haji Faqirullah Shah Alavi, there are clusters of four tombs near Dakhan town, known as Bohi Quba, or the tombs of the Thaheem tribe. The Thaheem nobles died in a battle between the Sindhian and Afghan troops in 1193 AH/1779 AD. According to Henry Cousens (1998), the author of Antiquities of Sind, their wives later built their tombs in 1781 AD. These tombs are located between Dakhan and Ratodero in Garhi Yasin taluka. Three tombs belong to Thaheem nobles, two of them to Sahib Khan and Dilawar Khan, who died in the Kalhora-Afghan battle. The third tomb belongs to Jalal Khan Thaheem, which, according to Henry Cousens, is older than the two other tombs in the necropolis. Mahdi Shah (2005:283-284), an eminent historian of Shikarpur, writes in his book Abro Wad Waro that the tomb belongs to Jalal Khan Abro, not Jalal Khan Thaheem. These tombs have also been renovated.

All the tombs were adorned with corner kiosks and turrets. Most of the tombs have been renovated several times. All the tombs are noted for their square plan, with the hemispherical dome resting on the elevated polygonal drum, a feature that was noticeable in the tombs built during the last years of the Kalhora dynasty. The Talpurs continued this trend. Two tombs of Thaheem nobles were adorned with paintings, but much has been lost now.

The tomb of Manochar Shah, popularly known as Manchar Shah in Shikarpur city, was contemporaneous with the tomb of Syed Mehar Shah Ghazi. Frequent renovations have also damaged the originality of the structure. What remains showcases the popular tomb architecture of the eighteenth century. The cemetery of Syed Manochar Shah is located on the Shikarpur Bypass. It also contains monuments which were mostly built in the eighteenth century, including the tomb of Manchar Shah, Rakhial Shah (which has collapsed now) and the mosque of Rakhial Shah. On the western wall of the tomb of Manchar Shah is written either the date of his death or the construction of the tomb as 1147 AH/1734 AD.

Another historic tomb in Shikarpur belongs to Nawab Abdur Rahman Tariq Turrel, which is located in located near Dhak Bazaar in Shikarpur and is believed to have been built in the 19th century. Several tombs at Jami Ja Quba village and other villages in Shikarpur were built in the Talpur and British periods. One of the most splendid tombs belongs to Khwaja Pir Fida Mohiuddin Sarhandi, which is located in Pir Goth. This tomb was built in the British Raj. The tomb of Khwaja Pir Fida Mohiddin (d,1262 AH/1846 AD) was built by his son, Pir Muhammad Ashraf Jan Sarhandi (d 1878). The tomb of Khwaja Nizamuddin Sarhandi near Lakhidar was also built in the British period and was demolished recently, and built a new one was in its stead.

All the tombs are noted for their square plan, with the hemispherical dome resting on the elevated polygonal drum, a feature that was noticeable in the tombs built during the last years of the Kalhora dynasty. The Talpurs continued this trend

There are also two impressive tombs in Jami Ja Quba village, which belong to Suhrawardi Sufi saints Mian Muhammad Jami (d 1284 AH/1888AD) and Mian Fatehuddin. Both tombs were built during the British Raj. A few other tombs built during the British Raj in Shikarpur include the tomb of Budhal Faqir (d 1939), a Sufi poet, and Faqir Mian Taj Muhammad (d 1850), a Qadiri Sarwari Sufi saint. The tomb of Maulana Muhammad Yaqub (d 1273 AH / 1856 AD) and his son Maulana Abdul Ghafoor Humayuni (1333 AH / 1918 AD) at Humayun Sharif was known for its beautiful blue-glazed tiles and was constructed during the British Raj. The original tomb and mosque were demolished, and new structures were built in their place. Both father and son were celebrated scholars and Qadiri Sarwari Sufi saints of Sindh.

After a brief discussion about the tombs in Shikarpur, I will now focus on the tomb of Syed Mehar Shah Ghazi, which was built in the last quarter of the 18th century. The tomb was constructed using thin, red, burnt bricks. These bricks were commonly used during the Kalhora and Talpur periods. They continued to be used during the British period for several decades until thick red bricks replaced them. The tomb of Syed Mehar Shah Ghazi is constructed on a square plan and features a hemispherical dome topped with a partially broken finial, the base of which remains intact. The tomb exterior is characterized by two rows of false arches, which impart a double-story appearance. The exterior is plastered, but some of the plaster has come off. The merlons that adorn the parapet of the tomb have also been crumbled. The thick red bricks were used to create merlons on the parapet of the tomb, reflecting that the tomb had also been renovated before the most recent repair that was carried out in 2004.

There are two doorways on the east and south of the tomb. The main eastern door is noted for wood carvings. Above the eastern door, the ceramics have been used recently during renovation in 2004. The interior of the tomb was decorated with sunken panels, which were made for ornamentation purposes. The tomb’s interior was once beautifully painted, but renovations have damaged the artwork. Only the floral patterns on the domed ceiling and squinches remain, adorning the tomb of Syed Mehar Shah Ghazi.

Read: Shikarpur, once known as The City of Temples

Adjacent to the tomb of Syed Mehar Shah Ghazi is an old mosque, which is believed to have been constructed by him. It was later rebuilt. The current abandoned mosque was likely built around the same time as Syed Mehar Shah Ghazi’s tomb, during the last quarter of the 18th century. Both structures were made using the same thin red bricks.

Over the years, the mosque has undergone several repairs, and its façade was adorned with glazed tiles, traces of which can still be observed today. Within the compound wall, there are several graves of Syed Mehar Shah Ghazi’s descendants and disciples, while the interior of his tomb also contains the graves of his family members.

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Dr. Zulfiqar Ali Kalhoro is a renowned anthropologist of Pakistan. He is author of 16 books on anthropology. 

First published by The Friday Times Lahore on Oct 26, 2024

The post Shikarpur – A Home to Several Historical Tombs first appeared on Sindh Courier.

• Today, only traces of Shikarpur’s rich heritage survive. The echoes of its storied past are a poignant reminder of the transformations that have shaped this city over the centuries.

Zulfiqar Ali Kalhoro

Shikarpur is celebrated as a city of temples, darbars, dharamshalas, marhis (monastic establishments of Hindu ascetics) and ashrams (places for spiritual retreat). Before independence and partition, Shikarpur proudly held the distinction of having the highest number of Hindu temples in Sindh, each showcasing a unique architectural style and rich history. The city had several impressive grand temples.

Many of these sites were abandoned after the partition as their custodians migrated. The immigrants who often occupied these once-bustling temples and darbars, significantly altered the city’s cultural landscape. The exquisite paintings that adorned the walls of these temples, darbars and dharamshalas, vibrant with intricate designs and historical narratives, became neglected relics of a bygone era. Today, only traces of Shikarpur’s rich heritage survive. The echoes of its storied past are a poignant reminder of the transformations that have shaped this city over the centuries.

The Hindu and Sikh religious places in Shikarpur include Singhan Wari Darbar, Masand Darbar, Dwarka Nath Ji Marhi, Mata Ji Marhi, Singh Bhavani, Mata Wari Dharamshala, Chhatar Wari Dharamshala, Khatwari Dharamshala, Jugal Piyari Than (Lal-Jo-Mandir), Sakhi Sajal Sher Darbar, Budheshwar Mahadev Mandir or Sant Chatruram Waro Shivalo, Jog Mata Mandir, Pooj Udasin Samadha Ashram, Swami Shankar Anand Bharti Mandir, Bana Ram Darbar, Sadhun Jo Mandir, Jamna Das Ji Marhi and Sachkhand Darbar (now rebuilt and called Gurdwara Sachkhand Sahib)s.

Read: Shikarpur Sindh’s Trader Communities in Central Asia

While many temples and darbars have been abandoned, occupied, renovated or demolished, other have endured. It is important to note that most have undergone renovations that have adversely affected the originality of their paintings and other artwork.

I have been visiting Shikarpur since 1998 and have documented several temples, most of which have either been renovated or demolished. An impressive temple, known for its magnificent architecture, is located in the Karandar neighborhood. This temple is currently occupied by a Muslim family. The residents have whitewashed its interior. Two subsidiary shrines flank the central temple, which features a distinctive shikhara (superstructure/ tower) above the garbhagriha (inner-most sanctum), where the deity’s image was once placed. The two subsidiary shrines are topped with domes, noted for their stucco decoration representing geometric patterns. The shikhara, too, is adorned with stucco and lotus petals across the entire surface. A similar stucco decoration can be seen on the shikhara of a Shivalo located in the Wagnodar neighborhood. There was once a large Banaram Darbar in the same neighborhood that has been reduced to a small structure.

Hindu temples and darbars were mostly constructed during the 17th, 18th, 19th, and 20th Centuries. However, none of the temples, marhis, darbars, ashrams or dharamshalas from the 17th Century have survived in the original form

The Hindu temple in the Karandar neighborhood likely housed images of three deities. Such a temple, with two flanking shrines, is unique for Shikarpur city. The distinctive feature of this temple was its paintings, which, unfortunately, have been lost. Traces of the artwork, however, can still be found on the temple’s walls. The temple contains two painted Hindi inscriptions, though these have largely become illegible.

Read: Hope in a City – Shikarpur, Sindh

Two temples near Shikarpur’s Shahi Bagh, which I first saw in 1998 and again in 2001, 2004 and 2006, have been demolished. One of these temples was adorned with beautiful paintings. Both were exquisitely built, with their main chambers (garbhagrihas) topped by towers (shikharas). Temples with square garbhagrihas and shikharas were once built in nearly every neighborhood of Shikarpur. A few temples have survived. However, most of those have lost their original luster and grace.

Two beautiful temples are located on Sindh Wah Road. One of the temple features an inscription in English and Sindhi stating that it was “erected by Ramchand Hemraj in memory of Gobindram Hemraj and his family in 1937.” This temple boasts an impressive portico, which now lies in disrepair. It has the largest square shikhara in Shikarpur, adorned with miniature jharokhas pointing in the cardinal directions. Additionally, it features vertical rows of miniature shikharas and was once decorated with paintings. Another temple with a shikhara (tower) is located near the Gobindram Hemraj temple, currently inhabited by a Muslim family. Unfortunately, this temple has lost much of its originality. I have seen a similar temple with an elegant tower in the Lakhidar area, called the Shivalo or Shiva temple, known for its stucco-decorated tower. Like the other temple, it has also lost its original charm.

Read – Masters of Wood Carving: The Babalani Artisans of Shikarpur

There is also a Shivalo (Shiva temple) located between Singh Dharamshala Lane and Ghaghrani Lane. Shiva temples were once located throughout Shikarpur. Another impressive Shiva temple (Shivalo) is situated near Sukpul, also called Murlidhar Waro Shivalo. The Sukpul locality housed several Hindu temples, including the Budheshwar Mahadev temple, also known as Chatruram Waro Shivalo. Other old temples in the Sukpul locality, such as Mata Waro Mandir (Dwarka Nath Ji Marhi) and Chhatar Wari Dharamshala, have been renovated, resulting in the loss of their original artwork.

As one wanders through the lanes and markets of Shikarpur, temple towers (shikharas) stand out, reminding visitors of its glorious past. The Stuart Ganj Bazaar hosts a Shiva temple, featuring paintings in the garbhagriha. The shikhara of this temple is adorned with an image of Shiva. There are also a few temples in and around Bhittai Bazaar, including Shivalo, Singh Bhavani and Jugal Piyari Than (Lal-Jo-Mandir). A small Shivalo bears an image of Shiva on its shikhara. Jugal Piyari Than, the temple of Jhulelal, has been demolished to build a new temple in its place; the old temple was decorated with paintings of temple gaddisars (custodians).

Most of these structures have been rebuilt or renovated over time. Most of the painted temples were constructed in the 19th and 20th Centuries.

An abandoned Hindu temple can be found at Shamshan Ghat near the mukhtiarkar’s office. This temple was once painted but most of the paint has faded and the structure has crumbled.

I have visited an abandoned Hindu temple near the Begari Wah several times. This temple was once noted for its paintings. It is now in crumbling. The distinctive features of this temple are its tower and paintings. Today, the temple is in a shambles, but it was once one of the most imposing temples in Shikarpur.

A few other abandoned temples were located in the Anaj Mandi area. Two of those have been demolished. A third has survived near the Gol Market. The surviving temple had a few attached buildings for pilgrims and for ceremonial purposes that have since been demolished. This temple is decorated with paintings depicting scenes from Hindu scriptures, including the Mahabharata, Ramayana, Vishnu Purana, Bhagavad Gita, Gita Govinda and Bhagavata Purana. It also portrays Sikh gurus, as well as nath yogis and other Hindu ascetics, notably the giris, puris and bhartis. However, most of these paintings are in a poor state.

Read – Haven For The Elderly: Shikarpur’s Pre-Partition Budha Ashram

Wall paintings are also found in Balkram Ji Marhi, located near Lakhidar. The marhi is adorned with artwork representing themes from Hindu scriptures such as the Ramayana, Mahabharata, Vishnu Purana and Gita Govinda. In addition to depicting Hindu deities and saints, it also features Sikh gurus and saints. Four avatars of Vishnu—Matsya (fish), Kurma (tortoise), Rama and Krishna—are painted on the walls of Sant Balkram Ji Marhi, along with an image of Jhulelal. The coronation of Rama (the seventh avatar of Vishnu) by Sage Vasishtha is depicted on one of the walls of Balkram Ji Marhi, alongside several other themes.

The Khatwari Dharamshala, located in Shikarpur’s Meena Bazaar, is one of the most imposing buildings. It is noted for its exceptional mural paintings. The main hall of this Dharamshala or Darbar houses the Guru Granth Sahib alongside an image of Baba Sri Chand, the eldest son of Baba Guru Nanak and the founder of the Udasi Panth. The walls of the hall are adorned with mural paintings that vividly illustrate scenes from Hindu scriptures and portray Sikh gurus and saints. Ten Sikh gurus are depicted on one wall of the Khatwari Dharamshala. Another wall features the Cheer Haran scene, or the disrobing of Draupadi, along with Krishna’s provision of an unending garment. Apart from the depiction of Draupadi’s disrobing, several other themes are painted on the walls of the Khatwari Dharamshala.

The Swami Shankaranand Bharti temple, located near Sindh Wah, also contains paintings. The domed structure over the samadhis of Swami Shankar Anand Bharti and his spiritual master (guru), Swami Adhbhanand Bharti, is primarily adorned with floral paintings.

These Hindu temples and darbars were mostly constructed during the 17th, 18th, 19th, and 20th Centuries. However, none of the temples, marhis, darbars, ashrams or dharamshalas from the 17th Century have survived in the original form. Most of these structures have been rebuilt or renovated over time. Most of the painted temples were constructed in the 19th and 20th Centuries.

Read – Rai Bahadur Udhaw Das Tarachand: The Founder of Shikarpur’s First Modern Hospital

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The writer is an anthropologist. He has authored 16 books on Pakistan’s cultural heritage and anthropology. He tweets @kalhorozulfiqar and may be contacted at zulfi04@hotmail.com

[This article was first published in The News, dated November 3, 2024 with the title ‘The Painted Temples’]

The post Shikarpur, once known as The City of Temples first appeared on Sindh Courier.

Zulfiqar Ali Kalhoro

Shikarpur is home to several historical tombs, found not only within the city but also in various villages and towns throughout the district. Most of these tombs were constructed during the 18th, 19th, and 20th centuries. The oldest tomb in Shikarpur is the mausoleum of Syed Mehar Shah Ghazi, the town’s earliest mystic. There are two versions of the story regarding Syed Mehar Shah Ghazi’s arrival in Shikarpur. One version suggests that one of his ancestors settled there, while the other states that his father, Syed Noor Muhammad, was the first member of the family of Makhdoom Fazal al-Din to migrate from Uch to Shikarpur.

Professor Amin Alavi (1984:104-5) was probably the first scholar from Shikarpur who briefly mentioned Syed Mehar Shah Ghazi in his article “Shikarpur Ja Sufia Karam,” which was published in Shikarpur Mazi Ain Haal (Shikarpur: Past and Present), a book compiled by Dr Memon Abdul Majeed Sindhi. This was the seminal article on the Sufis saints of Shikarpur. One learns from Professor Amin Alavi’s article that Shikarpur was then a small settlement or hunting ground (shikargah) when the father of Syed Mehar Shah Ghazi came to Shikarpur. Syed Noor Muhammad came with his three sons, Syed Mehar Shah Ghazi, Syed Amir Shah, Syed Chhatan Shah and his nephew Syed Aitbar Shah. Many disciples also moved with him from Uch to Shikarpur. Professor Amin Alavi believes that Syed Mehar Shah Ghazi was alive when the Daudpotas founded Shikarpur in the seventeenth century. This suggests that Syed Mehar Shah Ghazi’s father might have arrived in what is now Shikarpur in the early part of the 17th century. It indicates that Syed Mehar Shah Ghazi was a mystic of that era.

Syed Mehar Shah Ghazi’s tomb is in the neighbourhood which is named after him, Mehar Shah Qubo Mohalla. The tomb of Syed Mehar Shah has undergone several renovations over the years. The facade of the main gateway features the name of Syed Mehar Shah Ghazi Jahanpoto Ladlo, who is a descendant of Makhdoom Syed Sher Shah Jalal Qutab Kamal Surkh-Posh Bukhari from Uch Sharif, referring to the famous 13th-century Sufi saint of Uch Jalaluddin Surkh-Posh Bukhari, who was a follower of Bahauddin Zakariya (d 1262).

A Sindhi inscription on the wall of the main gateway reveals that the tomb was initially constructed in 1057 AH/1647 AD and subsequently underwent renovations. The inscription further indicates the provision of additional facilities and the establishment of the Imam Bargah by Juman Shah, the Gadi Nashin of Syed Mehar Shah Ghazi, on the 27th of Rajab, 1425/12 September 2004. Therefore, if the date of 1057 AH/1647 AD is accepted as accurate, this would position the tomb as the oldest in Shikarpur. However, the architecture contradicts the given information. In order to accurately assign a date to the tomb of Syed Mehar Shah Ghazi, it is essential to consider the defining architectural elements of tombs constructed in 17th-century Sindh. Notably, tombs from the 17th century typically do not exhibit turrets or corner kiosks; these features were first introduced during the Kalhora period (1700-1783). The presence of turrets that rise from the parapet of the tomb of Syed Mehar Shah Ghazi indicates that the tomb may have been built during either the Kalhora or Talpur period. I have visited all the historical tombs in the Shikarpur district, and I believe that no tombs from the 17th century still exist in any village or town in the area. Besides, I think the mosques from the 17th century have also been lost; they were demolished to construct new mosques.

All the tombs are noted for their square plan, with the hemispherical dome resting on the elevated polygonal drum, a feature that was noticeable in the tombs built during the last years of the Kalhora dynasty. The Talpurs continued this trend

The Haji Abdul Latif Shah Jilani Mosque, situated near Lakhidar, is thought to have been constructed in the second quarter of the 17th century. It is likely that the mosque was later rebuilt or renovated, which may have resulted in the loss of any original inscriptions that may have existed. The main arched entrance to the verandah of the mosque, which is a later addition, bears the date of the mosque’s construction in 1026 AH /1617 AD. Even the word Gok, written above the mihrab of the mosque, from which the historian derives the date of the construction of the mosque, has also been rewritten later during the renovation. Nothing original exists in this mosque.

The most notable tombs in Shikarpur city were built during the 18th, 19th, and 20th centuries. One significant tomb is that of Haji Faqirullah Shah Alavi (d 1195/1781), an 18th-century Naqshbandi Sufi saint. This tomb was constructed in the last quarter of the 18th century and later renovated in 1337 AH/1919 AD, as indicated by the inscription on the tomb.

Apart from the tomb of Haji Faqirullah Shah Alavi, there are clusters of four tombs near Dakhan town, known as Bohi Quba, or the tombs of the Thaheem tribe. The Thaheem nobles died in a battle between the Sindhian and Afghan troops in 1193 AH/1779 AD. According to Henry Cousens (1998), the author of Antiquities of Sind, their wives later built their tombs in 1781 AD. These tombs are located between Dakhan and Ratodero in Garhi Yasin taluka. Three tombs belong to Thaheem nobles, two of them to Sahib Khan and Dilawar Khan, who died in the Kalhora-Afghan battle. The third tomb belongs to Jalal Khan Thaheem, which, according to Henry Cousens, is older than the two other tombs in the necropolis. Mahdi Shah (2005:283-284), an eminent historian of Shikarpur, writes in his book Abro Wad Waro that the tomb belongs to Jalal Khan Abro, not Jalal Khan Thaheem. These tombs have also been renovated.

All the tombs were adorned with corner kiosks and turrets. Most of the tombs have been renovated several times. All the tombs are noted for their square plan, with the hemispherical dome resting on the elevated polygonal drum, a feature that was noticeable in the tombs built during the last years of the Kalhora dynasty. The Talpurs continued this trend. Two tombs of Thaheem nobles were adorned with paintings, but much has been lost now.

The tomb of Manochar Shah, popularly known as Manchar Shah in Shikarpur city, was contemporaneous with the tomb of Syed Mehar Shah Ghazi. Frequent renovations have also damaged the originality of the structure. What remains showcases the popular tomb architecture of the eighteenth century. The cemetery of Syed Manochar Shah is located on the Shikarpur Bypass. It also contains monuments which were mostly built in the eighteenth century, including the tomb of Manchar Shah, Rakhial Shah (which has collapsed now) and the mosque of Rakhial Shah. On the western wall of the tomb of Manchar Shah is written either the date of his death or the construction of the tomb as 1147 AH/1734 AD.

Read: Shikarpur’s Balconies and Brackets

Another historic tomb in Shikarpur belongs to Nawab Abdur Rahman Tariq Turrel, which is located in located near Dhak Bazaar in Shikarpur and is believed to have been built in the 19th century. Several tombs at Jami Ja Quba village and other villages in Shikarpur were built in the Talpur and British periods. One of the most splendid tombs belongs to Khwaja Pir Fida Mohiuddin Sarhandi, which is located in Pir Goth. This tomb was built in the British Raj. The tomb of Khwaja Pir Fida Mohiddin (d, 1262 AH/1846 AD) was built by his son, Pir Muhammad Ashraf Jan Sarhandi (d 1878). The tomb of Khwaja Nizamuddin Sarhandi near Lakhidar was also built in the British period and was demolished recently, and built a new one was in its stead.

There are also two impressive tombs in Jami Ja Quba village, which belong to Suhrawardi Sufi saints Mian Muhammad Jami (d 1284 AH/1888AD) and Mian Fatehuddin. Both tombs were built during the British Raj. A few other tombs built during the British Raj in Shikarpur include the tomb of Budhal Faqir (d 1939), a Sufi poet, and Faqir Mian Taj Muhammad (d 1850), a Qadiri Sarwari Sufi saint. The tomb of Maulana Muhammad Yaqub (d 1273 AH / 1856 AD) and his son Maulana Abdul Ghafoor Humayuni (1333 AH / 1918 AD) at Humayun Sharif was known for its beautiful blue-glazed tiles and was constructed during the British Raj. The original tomb and mosque were demolished, and new structures were built in their place. Both father and son were celebrated scholars and Qadiri Sarwari Sufi saints of Sindh.

After a brief discussion about the tombs in Shikarpur, I will now focus on the tomb of Syed Mehar Shah Ghazi, which was built in the last quarter of the 18th century. The tomb was constructed using thin, red, burnt bricks. These bricks were commonly used during the Kalhora and Talpur periods. They continued to be used during the British period for several decades until thick red bricks replaced them. The tomb of Syed Mehar Shah Ghazi is constructed on a square plan and features a hemispherical dome topped with a partially broken finial, the base of which remains intact. The tomb exterior is characterized by two rows of false arches, which impart a double-story appearance. The exterior is plastered, but some of the plaster has come off. The merlons that adorn the parapet of the tomb have also been crumbled. The thick red bricks were used to create merlons on the parapet of the tomb, reflecting that the tomb had also been renovated before the most recent repair that was carried out in 2004.

Read: Shikarpur’s 18th-Century Jog Mata Temple

There are two doorways on the east and south of the tomb. The main eastern door is noted for wood carvings. Above the eastern door, the ceramics have been used recently during renovation in 2004. The interior of the tomb was decorated with sunken panels, which were made for ornamentation purposes. The tomb’s interior was once beautifully painted, but renovations have damaged the artwork. Only the floral patterns on the domed ceiling and squinches remain, adorning the tomb of Syed Mehar Shah Ghazi.

Adjacent to the tomb of Syed Mehar Shah Ghazi is an old mosque, which is believed to have been constructed by him. It was later rebuilt. The current abandoned mosque was likely built around the same time as Syed Mehar Shah Ghazi’s tomb, during the last quarter of the 18th century. Both structures were made using the same thin red bricks.

Over the years, the mosque has undergone several repairs, and its façade was adorned with glazed tiles, traces of which can still be observed today. Within the compound wall, there are several graves of Syed Mehar Shah Ghazi’s descendants and disciples, while the interior of his tomb also contains the graves of his family members.

Read: Paintings of Shikarpur’s Sant Balakram Ji Marhi

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The writer is an anthropologist. He has authored 16 books on Pakistan’s cultural heritage and anthropology. He tweets @kalhorozulfiqar and may be contacted at zulfi04@hotmail.com

Courtesy: The Friday Times 

The post At The Tomb of Syed Mehar Shah Ghazi in Shikarpur Sindh first appeared on Sindh Courier.

• Formerly known as Mata Wari Dharamshala, this sacred site holds deep significance within the local Hindu community

By Zulfiqar Ali Kalhoro

Sant Satarm Dham (SSD), adjacent to Chabutra Chowk in Shikarpur, is a newly built Hindu religious sanctuary. Formerly known as Mata Wari Dharamshala, this sacred site holds deep significance within the local Hindu community. Sant Satram Dham serves as a spiritual center and a revered place of devotion based on the teachings of Sant Satramdas, a highly esteemed spiritual leader. The site is known for its serene atmosphere and is sacred for pilgrims and devotees seeking spiritual solace.

Bhai Moolram is believed to have established Mata Wari Dharamshala in Shikarpur in the latter part of the eighteenth century. According to Lokram Dodeja (1993:193), the author of Munjho Watan Munhinja Manhoon, Bhai Moolram hailed from the family of Bhai Ranjhan Mal, who was the grandson of Hasanand of Rohri. It is believed that Guru Gobind Singh granted Bhai Ranjhan Mal the Parwana (decree) of Masand (religious preacher and tithe collector). The descendants of Bhai Ranjhan Mal attained significant power and influence, establishing Darbars in Khairpur and Shikarpur. Bhai Moolram initially founded a darbar in Khairpur, which he later transferred to Gurpota, particularly Gurpat Prasad, at the latter’s request. Tehalram Asudomal (1932: 39) mentioned in Sindh Ja Sant that Bawa Gurpat was Gurpoto and belonged to the Bedi clan. I have visited this darbar, which is situated in the Godhu Shah Mohalla of Khairpur. It is variously known as Gurpota Darbar, Godhu Shah Darbar, and Nangan Wari Darbar. It is one of the most beautiful darbars in Khairpur. In this context, the term Nanga (naked) pertains to Udasi ascetics who traditionally wore loincloths, hence earning the name Nanga (not fully naked, but rather half-naked Udasi ascetics).

The Gurpota darbar in Khairpur is known for its distinctive features, such as mural paintings, woodwork, and jharokhas, which reflect the opulence and affluence of the builder. The main wooden gate of the darbar depicts Sikh Gurus. The door has two shutters, each with twelve panels depicting the Sikh Gurus, which have never been vandalized by neighboring Muslims. The prominent wood carvings at this darbar include images of Baba Guru Nanak with two of his companions, Bhai Bala and Bhai Mardana. Such ornately carved doors showing images of Gurus are not found in any other darbar in Khairpur. The main gate opens to the courtyard of the darbar, which further leads to the main hall where a marble murti (image) of Baba Sri Chand and the Guru Granth Sahib are placed. The wooden ceiling of the hall is ornately carved. The Udasi darbars in Khairpur town have wooden painted ceilings, a peculiarity of Sindhi darbars. Unfortunately, the Hindu community recently demolished this darbar to reconstruct it, and many fabulous pieces of art were damaged in the process.

After partition, a woman managed the Mata Wari Dharamshala. However, after her death, the place was abandoned and parts occupied until Sant Satram Dham was established there in 2000

According to Lokram Dodeja, after Bhai Moolram handed this darbar to Bawa Gurpat Prasad, he established another darbar in Shikarpur. After some time, Bhai Gurpat Prasad proceeded to Hyderabad to establish a darbar there. Mata Wari Dharamshala was believed to have been handed over to Gurpota, notably to Karamjas Bedi, a descendant of Baba Guru Nanak, the founder of Sikhism.

Bhai Moolram settled in an orchard near Sindh Wah. He died there and was commemorated with samadhi.

After partition, a woman managed the Mata Wari Dharamshala. However, after her death, the place was abandoned and parts occupied until Sant Satram Dham was established there in 2000. When one enters Sant Satram Dham, one will notice a foundation plaque on the exterior wall of Devri. It states that it was founded on October 9, 2000, by Sain Sadhram, the present Gadisar of Devri Sahib, also known as Sant Satram Dham, which is located in Raharki village in Ghokti’s Mirpur Mathelo. This revered site, with around twenty-one Samadhis, holds a significant place in the hearts of Hindus in Sindh and beyond. The history of Sant Satram Dham dates back to its founder, Sant Khotaram, who was known for his piety and helping the poor.

Sant Stram Dham regularly serves meals to its visitors and offers lodging for pilgrims and students preparing for competitive examinations

After his death, his son, Sant Satramdas, continued his father’s spiritual legacy. According to Sindh Ja Sant by Tehalram Asudomal (1932:88), Sant Satramdas was a resident of Raharki village. He was widely recognized for his soulful renditions of devotional songs. He selflessly devoted his life to serving people and spreading the message of peace, love and harmony through his devotional songs. His profound impact was evident in the large number of disciples who followed his teachings and found inspiration in his melodies. After his demise in 1910, he was succeeded by his disciple, Sant Bhagat Kanwar Ram, who continued the spiritual legacy of his spiritual master. Sant Bhagat Kanwar Ram was a Sufi singer who sang devotional songs in the temples and darbars of Sindh. He also managed the Devri Sahib or Sant Satram Dham (SSD). Unfortunately, he was killed on 1st November 1939 and was commemorated with a Samadhi at Sant Satram Dham.

Read: Shikarpur’s Temple of Budheshwar Mahadev

The successive custodians of Sant Satram Dham, namely Sant Chandiram (d.1961), Sant Babal Bhagwandas (d.1981), and Sant Kaniya Lal (d.1990), diligently propagated the teachings of their mentor. Sain Sadhram, the current custodian, remains committed to perpetuating the spiritual legacy of a spiritual master. He has achieved global recognition, with a following that spans diverse geographic regions, including both East and West.

Read: The Historic Pooj Udasin Samadha Ashram of Shikarpur Sindh

In Sant Satram Dham (SSD) in Shikarpur are images and pictures of Sant Satramdas and his disciples. The posters of Hindu deities are seen on the walls of SSD. The images of Sant Satramdas can be seen in the Sant Bhagat Kanwar Ram hall, which is used for festivals and rituals. The central wall of the hall displays a poster showing Sant Satramdas’s Devri, flanked by pictures of his Gadisars and Hindu deities. On the left is a poster showing Wadi Devri, referring to the principal Devri Sahib at Raharki village.

Apart from the religious sanctuary in Shikarpur City, there are three other religious sanctuaries of Sant Satram Dham in Madeji, Chak and Baghreji in the Shikapur district

One can go to the room or Devri (samadhi) of Sant Satramdas from the Sant Bhagat Kanwar Ram Hall. In this devri is found Samadhis of Gurpotas, who were Mata Wari Dharamshala’s custodians before partition. In this Devri, there are also images of Sant Satramdas. There are three murtis (images) in this devri. The first shows him standing. In another, he is seated on a chair. The third image is elegantly displayed within a wall nook enclosed in glass. According to Kamaldev Punjabi and Master Suneel of Shikarpur, the image of Sant Satramdas is flanked by the images of his disciples: Sant Bhagat Kanwar Ram, Sant Babal Bhagwandas, Sant Chandiram, and Sant Kaniya Lal.

Sant Stram Dham (SSD) regularly serves meals to its visitors and offers lodging for pilgrims and students preparing for competitive examinations. Apart from the religious sanctuary in Shikarpur City, there are three other religious sanctuaries of Sant Satram Dham (SSD) in Madeji, Chak and Baghreji in the Shikapur district.

Read: Swami Shankaranand Bharti Temple of Shikarpur Sindh

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Dr. Zulfiqar Ali Kalhoro is an anthropologist. He has authored 16 books on Pakistan’s cultural heritage and anthropology. He tweets @kalhorozulfiqar

Courtesy: Youlin Magazine (Posted on October 14, 2024)

The post Shikarpur Sindh’s Sant Satram Dham first appeared on Sindh Courier.

• They reflect the cultural heritage within the dynamic Shikarpur district and thus highlight the district’s rich religious diversity.
• Previously, several wooden doors in temples and darbars in Garhi Yasin depicted Hindu deities and Sikh Gurus – but most were removed during renovations and expansions

Zulfiqar Ali Kalhoro

Madeji, a small town in the Garhi Yasin taluka of Shikarpur, is famous for its Hindu temples and darbars. There are about six temples and darbars in Madeji, each with its own unique history and significance. In the Shahi Bazaar, the Sant Baba Jairam Das Udasi Darbar is believed to have been built before the partition. Sant Baba Jairam Das was an eminent Udasi saint. The darbar has been renovated now.

As one enters the spacious courtyard, one notices the carved images of Baba Guru Nanak and his son Baba Sri Chand, on the main doorway. It is rare to see such carved images on wooden doors in the Garhi Yashin taluka. Previously, several wooden doors in temples and darbars in Garhi Yasin depicted Hindu deities and Sikh Gurus. However, most doors were removed during renovations and expansions. Nevertheless, one can still see a carved image of Baba Guru Nanak with his companions Bhai Bala and Bhai Mardana on the wooden door of Sheva Das Darbar in Garhi Yasin town.

Another important detail at the main entrance is the name of the Darbar, written as “Udasi Sant Baba Jairam Das Darbar Madeji,” with the year 2003 inscribed on the gateway’s facade. It seems that 2003 marks the year of the Darbar’s renovation, not its construction. As one enters, one will notice a Shiva lingam on the left. While entering the Darbar room, one notices the Takhat (throne) on which Guru Granth Sahib is placed. To the right of Takhat Sahib, five alcoves on the wall display pictures of Baba Guru Nanak, Sikh and Hindu saints. The first alcove has a picture of Baba Guru Nanak, the second has Sant Baba Mayya Das, the third has Sant Baba Jairam Das, the fourth has Sant Baba Shiv Bhajan, and the fifth has Baba Gobind Ram.

Kali Mata and Pooj Samadha Dham are two newly built temples in Madeji’s Hindu Mohalla. While entering the Kali Mata temple complex, one notices Shiva lingam and Akhand Jyot of Julelal in a room

Sant Baba Mayya Das was a Udasi saint and the 10th Gadisar of Udasin Ji Darbar or Mandir, which was founded by Chetandas Udasi in the 18th century. Now, this darbar is named after its 9th Gadisar Sant Jamnadas. The Jamnadas Darbar is located in Nauhahro Feroz’s Shahi Bazaar. Baba Shiva Bhajan was also an Udasi saint and 6th Gadisar of Pooj Udasin Samadha Ashram in Shikarpur. Sant Baba Gobind Ram (d 2003) was the 8th Gadisar of the Shadani Darbar, which was founded by Sant Shadaram (d 1793) in Ghokti’s Hayat Pitafi village.

After Sant Baba Jairam Das’s death, Sant Baba Teerath Das became the Gadisar (custodian) of the darbar and migrated to Kanpur, India, where he lived most of his life. He originally hailed from Madeji town. Baba Haridas is the current custodian of the Sant Baba Jairam Das Darbar and resides in Kanpur. There is also a branch of the Sant Baba Jairam Das Darbar in Kanpur, India. The Sant Baba Jairam Das Darbar in Madeji is now maintained by the previous Mukhi Sunder Das under the supervision of the Hindu Panchayat Madeji. Different festivals and ceremonies are performed in this darbar.

Apart from Sant Baba Jairam Das Darbar, Baba Hari Ram Darbar is another old religious place in Madeji town. It is located in the old town committee area of Madeji. Udasi saint Baba Hari Ram founded this darbar. One enters through the gate to the spacious courtyard that leads to the main Darbar hall. The Darbar hall has a Takhat sahib on which the Guru Granth Sahib is placed. To the right of the Takht sahib are seven alcoves on the wall that show pictures of Hindu deities, Sikh Gurus and saints. In the first alcove, there is a depiction of Baba Guru Nanak; the second features Guru Gobind Singh; the third showcases Sant Satramdas; the fourth contains the image of Sant Hari Ram (after whom this darbar is named), the fifth displays Shiva, the sixth presents Durga, and the seventh exhibits Baba Roop Bhajan.

Above the alcoves are depictions of Sikh Gurus, Hindu deities, and saints. Positioned on the step of the Takhat Sahib is a portrayal of the Udasi saints of Pooj Udasin Samadha Ashram in Shikarpur. Also, the image of Sain Vasan Shah, whose darbar is situated in Rohri overlooking the Indus River, is displayed on the Takhat Sahib. Adjacent to the Takhat Sahib, a poster featuring Baba Ram Das, the present Gadisar of Jamnadas Darbar in Naushero Feroze, is exhibited.

After the death of Sant Baba Hari Ram, Hari Ram, another Udasi saint with the same name, became the Gadisar of Darbar. He was succeeded by Fakkar Das. Fakkar Das was succeeded by Manglo. After the death of Manglo, another Hari Ram from Shikarpur city became shivadar of this darbar. Today, Hari Ram Darbar is managed by the Hindu Panchayat of Madeji.

Bhai Mehro is another historically significant darbar on the same street as Baba Hari Ram Darbar. Although limited information is available about Bhai Mehro, it is known for its simple yet tranquil ambience, with a majestic pipal tree gracing its courtyard.

The main chamber of the darbar is adorned with posters of Hindu deities and saints, and Sikh Gurus and saints, creating a rich and serene atmosphere that invites deep contemplation and spiritual reflection for all the devotees and followers.

Apart from Bhai Mehro Darbar, another pre-partition old religious place for Hindus of Madeji town is the temple of Raja Veer, which is located in Adh Makani Mohalla adjacent to the Soomra Mohalla. According to Mukhi Satram Das, the temple of Raja Veer was initially a simple structure, subsequently undergoing reconstruction and expansion. Upon entering the temple, a prominent pipal tree is observed in the courtyard alongside a Shiva lingam.

Read: The Historic Pooj Udasin Samadha Ashram of Shikarpur Sindh

The main temple chamber contains the Bhagavad Gita and an Akhand Jyot of Jhulelal housed within a domed structure. To the right of the domed structure, there are five alcoves on the wall. These alcoves feature images of Sant Satramdas, Raja Veer Vikramajit, and Jhulelal, as well as pictures of Sikh Gurus, Hindu deities, and saints. An image of Sant Baba Mayya Das is also placed in one of the alcoves on a wall near the central doorway to the temple chamber.

It’s worth noting that Jhulelal is depicted riding a horse, which is different from his more common portrayal, where he is shown seated or standing on a palla fish. The figure of Raja Veer, also known as Amir Pir, in the religious history of Sindh has not been thoroughly studied. The most famous place associated with him is the village of Aminani Sharif in Dadu. On the facade of the building is written “Amir Pir Rajal Veer.” The Astan of Amir Pir, located in Jhimpir, Thatta, overlooking the bank of Keenjhar Lake, is a most sacred place and is revered by the Ismailis of Sindh. Raja Veer Vikramajeet’s temples can also be found in other towns of Sindh, with the most impressive one located at Thano Ahmad Khan in Jamshoro.

Kali Mata and Pooj Samadha Dham are two newly built temples in Madeji’s Hindu Mohalla. While entering the Kali Mata temple complex, one notices Shiva lingam and Akhand Jyot of Julelal in a room. There is a hall in the temple where one can see an image of Kali Mata and Bhagavad Gita.

Read: Swami Shankaranand Bharti Temple of Shikarpur Sindh

Adjacent to the temple of Kali Mata is the devri of Sain Sacho Satramdas (SSD). An image of Sant Satramdas is placed in this Devri. The foundation of Sain Sacho Satramdas Devri was laid by Sain Sadh Ram, the Gadisar of Devri Sahib, also called Sant Satramdas Dham (SSD) in Ghotki’s Raherki village, on 9th April 1993. Different festivals and rituals are held in this temple complex.

In addition to the Kali Mata temple, there is another temple called Pooj Samadha Dham in the Hindu Mohalla of Madeji. The Pooj Samadha Dham was founded by the current Gadisar Swami Narain Bhajan of Pooj Udasin Samadha Ashram in Shikarpur on December 3, 2012. In the main hall of the Pooj Samadha Dham, Guru Granth Sahib and Bhagavad Gita are placed in the Takhat Sahib. Pictures of Baba Shiv Bhajan, Jhulelal, Baba Sri Chand, Baba Guru Nanak, Baba Roop Bhajan, Durga Mata, and Radha and Krishna are also placed on the Takhat sahib. On the left of Takhat Sahib, there are six alcoves on walls showing the images of Baba Sri Chand (the founder of Udasi Panth) and Udasi saints of Pooj Samadha Udasin Ashram in Shikarpur, including Baba Har Bhajan (the founder and first Gadisar of Pooj Udasin Samadha Ashram Shikarpur), Baba Ram Bhajan (2nd Gadisar), Roop Bhajan (3rd Gadisar), Baba Kishan Bhajan (4th Gadisar), Baba Gobind Bhajan (5th Gadisar) and Baba Shiv Bhajan (6th Gadisar). The image of Roop Bhajan is placed within a glass panel in an alcove.

The temples and darbars of Madeji hold significant religious importance for the community. They reflect the cultural heritage within the dynamic Shikarpur district and thus highlight the district’s rich religious diversity.

Read: Haven For The Elderly: Shikarpur’s Pre-Partition Budha Ashram

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The writer is an anthropologist. He has authored 16 books on Pakistan’s cultural heritage and anthropology. He tweets @kalhorozulfiqar

Courtesy: The Friday Times Lahore (Posted on October 11, 2024)

The post Temples and Darbars of Madeji Town of Sindh first appeared on Sindh Courier.

The most noticeable thing to observe while entering the reception of the Ashram is the carved Jhulelal on the wooden door – he is shown sitting on a palla fish

Zulfiqar Ali Kalhoro

Sindh is home to many Udasi darbars, which are located in various cities, towns, and villages. Shikarpur also has a few Udasi darbars, the most prominent of which is the Pooj Udasin Samadha Ashram. It is one of the largest Udasi darbars in upper Sindh. The Pooj Udasin Samadha Ashram complex includes Dhuni (campfire) darbar, kutiya (room) of Baba Harbhajan, devris (Samadhis), Jhoolo sahib hall, Bhandaro hall, library, orchard, gaushala, Talab (pond), hostel, hospital and other places. It was earlier used as Samshan ghat (cremation ground). This cremation ground became most sacred after Baba Harbhajan established his dhuni and kutiya, where he performed yoga Sadhana (spiritual practice).

Baba Harbhajan was an eminent Udasi saint who came from Amritsar to Shikarpur. According to Samadha Parkash by Bhagwandas L. Wadhwani (2007: 4), Baba Harbajan was born in 1733 in Amritsar. He performed austerities at the Udasi Akharo (monastic establishment) at Amritsar. One day, he set out along with Baba Karamjas to pilgrimage places. He left Amritsar and reached Sukkur in Sindh. After visiting the sacred places of Sukkur, Bakhar and Rohri, he arrived at Shikarpur in 1796 AD. In Shikarpur, Baba Harbhajan established his dhuni at Shamshan ghat (cremation ground). Dhuni (campfire) is the identity of a world renouncer. All the Shivaite trends, be it the Nath, Puri, Giri or Bharti, established dhunis reflecting their identity as world renouncers. Udasi also adopted this ritual from Shaivite renouncers.

Baba Karamjas Bedi was a descendant of Baba Guru Nanak. Baba Karamjas Bedi was born in 1742 in Chandigarh, Punjab. According to Bhagwandas L. Wadhwani (2007:138), he was believed to have founded a darbar near Chabutra Chowk in Shikarpur, where Satram Dham (SSD) is located today. Baba Karamjas Bedi lived there. During his stay in Shikarpur, he went to Amritsar thrice. He died in 1817 and was buried in the Pooj Udasin Samadha Ashram.

In Lokram Dodeja’s book “Munjho Watan Munhinja Manhoon” (1993:93), it is mentioned that Bhai Moolram, who belonged to the family of Bhai Ranjhanmal, was the founder of the Mata Wari Dharamshala near Chabutra Chowk in Shikarpur. He initially established a Darbar in Khairpur, which was later handed over to Gurpotas, particularly to Bawa Gurpat, a descendant of Baba Guru Nanak, who then moved to Hyderabad and established a Darbar there.

In Shikarpur, Bhai Moolram established the Mata Wari Dharamshala, subsequently entrusted it to Gurpotas, and possibly acquired it by Baba Karamjas Bedi. Bhai Moolram later took up residence in an orchard near Sindh Wah, where he died in 1795 and was commemorated with a samadhi at the site.

Baba Harbhajan played a pivotal role in propagating the Udasi panth. Through his profound wisdom and spiritual guidance, Baba Harbhajan attracted a significant following of individuals who sought solace and enlightenment in his teachings, ultimately becoming his devoted disciples.

After Baba Harbhajan died in 1853, the Udasi tradition was continued by Baba Ram Bhajan, who succeeded him. He died in 1903 and was succeeded by Baba Roop Bhajan as the third custodian of the Pooj Udasin Samadha ashram. Like his predecessors, Baba Harbhajan and Baba Ram Bhajan, he also spread Udasi panth.

Many people became his disciples. He died in 1916 and was succeeded by Baba Kishan Bhajan, who also played an instrumental role in spreading Udasi panth not only in Sindh but also in Balochistan. He died in 1912 and was succeeded by Baba Gobind Bhajan who died in 1952 and was succeeded by Baba Shiv Bhajan, who died in 2008 and was succeeded by Baba Narain Bhajan.

Devris or samadhis of Baba Harbhajan, Baba Ram Bhajan, Baba Roop Bhajan, Baba Kishan Bhajan and Baba Gobind Bhajan are located in the Pooj Udasin Samadha Ashram. I have visited this ashram several times. I first visited it in 1999 and later in 2001, 2002, 2004, 2006, 2009, 2011, 2017, 2019, 2022 and 2023. During these years, I observed that images of Udasi saints were not there from 1999 to 2019; they were placed afterwards. If one visits the Pooj Udasin Samadha Ashram, one is amazed to see the woodwork there. The main wooden doorway opens to the spacious courtyard. The main door is ornately carved and shows both geometric and floral designs. While entering the Pooj Udasin Samadha Ashram, one first notices a dhuni in the centre of the ashram, which is believed to have been established by Baba Harbhajan, the founder of ‘Pooj Samadha Udasin Ashram’. There is also a banyan tree in the Pooj Udasin Samadha Ashram courtyard, where it is believed that Baba Guru Nanak, the founder of Sikkism, once sat. There is also a reception office in the Pooj Udasin Samadha Ashram. The most noticeable thing to observe while entering the reception office of the Pooj Udasin Samadha Ashram is the carved Jhulelal on the wooden door. Jhulelal is shown sitting on a palla fish.

Turning to the left, one can see a Darbar building where Guru Granth Sahib is placed and the image of Baba Sri Chand, Guru Nanak’s eldest son and Udasi panth’s founder. The image of Baba Roop Bhajan, the third Gadisar of the Pooj Udasin Samadha Asharm, is also found in Darbar. The perpetual lamp of Jhulelal, the Akhand Jyot, is also present in the Darbar. The wooden door of the darbar shows images of Guru Nanak with his two companions, Bhai Bala and Bhai Mardana. The samadhi of Baba Karamjas Bedi is also located in this Darbar building. Adjacent to this samadhi is the devri of Baba Sharan Bhajan, who was a disciple of Baba Roop Bhajan. One can see the wood carving of Guru Nanak with Bhai Bala and Bhai Mardana on both samadhis. The samadhi of Ramtaram is also found to the left of the devri of Baba Karamjas Bedi.

The kutiya (room) of Baba Harbhajan is adjacent to the Darbar building. In this kutiya, Baba Harbhajan used to perform yoga Sadhana. Adjacent to kutiya is a hall that has samadhis of Udasi saints and Gurpotas. The Darshani Darwazo opens to devris/ samadhis of Udasi saints and Gurpotas. The main devri in this hall belongs to Baba Harbhajan, the founder of the Pooj Udasin Samadha Ashram.

The year 1853 is written as the death of Baba Harbhajan on his samadhi. Near this devri is the samadhi of Baba Shiv Bhajan, the sixth Gadisar of the Pooj Udasin Samadha Ashram. He died in 2008. There are five other samadhis built on a platform in a row, which belong to Baba Ram Bhajan, Baba Gobind Bhajan, Baba Roop Bhajan, Baba Kishan Bhajan, and Baba Vishan Bhajan ( a disciple of Kishan Bhajan). The samadhis of Gurpoats are also located in this room. To the north of the devris is located a small temple containing Shiva linga.

The Darshani Darwazo door depicts the Hindu deities and Baba Guru Nanak. The wood carvings on the Darshani Darwazo at the Pooj Udasin Samadha Ashram are truly impressive. The door has six panels. The first panel shows Shiva, the second one depicts Baba Guru Nanak, the third and fourth panels represent Vishnu and Krishna, and the fifth and sixth panels depict Brahma and Ganpati. Such intricately carved doors with images of Hindu deities and Sikh gurus can also be found in other temples and darbars of Shikarpur.

Read: Swami Shankaranand Bharti Temple of Shikarpur Sindh

However, such craftsmanship is rare outside of Shikarpur. This work reflects the unique artistry of doors in Hindu temples and Sikh darbars in Shikarpur. The craftsmanship of the woodwork throughout the Pooj Udasin Samadha Ashram is genuinely remarkable and impressive. Even the Jhoolo (cradle) sahib, located left of the Darbar building of the Pooj Udasin Samadha Ashram, on which hand-written Guru Granth Sahib by Baba Harbhajan is kept, is aesthetically carved depicting Guru Nanak with Bhai Bala and Bhai Mardana. It also depicts Krishna playing the flute, surrounded by birds and animals. I have not seen such intricate wood carvings anywhere else in Sindh, whether in a temple, ashram, darbar, or dharamsala.

The Udasi saints of the Pooj Udasin Samadha Ashram of Shikarpur represent the enduring legacy and expansion of the Udasi tradition in Sindh, Balochistan, and beyond Pakistan. This spiritual tradition has played a pivotal role in shaping the religious landscape of the region. Notably, numerous branches of the Pooj Udasin Samadha Ashram have been established across India, with significant centres in Kanpur, Hardwar, Indore, Jalgaon, Amravati, Nagpur, and various other towns, each contributing to the propagation of Udasi teachings and practices.

Read: The shrine of Bodlo Bahar in Sehwan Sharif

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The writer is an anthropologist. He has authored 16 books on Pakistan’s cultural heritage and anthropology. He tweets @kalhorozulfiqar

Courtesy: The Friday Times Lahore (Posted on September 28, 2024)

The post The Historic Pooj Udasin Samadha Ashram of Shikarpur Sindh first appeared on Sindh Courier.

By Anita Sengupta

Shikarpur is a town in Sindh in modern-day Pakistan sitting at the mouth of the Bolan Pass, which was once a vibrant trading town. From Shikarpur travelers could approach the Central Asian khanates through various routes. One could either go to Multan, Peshawar, Kabul and then on to Bukhara, or through Quetta, Kandahar, Mazar-I Sharif. Travel accounts record the presence of Shikarpuris merchants in Bukhara from the 16th century.

I first encountered these Shikarpuri traders in accounts of 20th century Bukhara written either by western travelers or their Indian/Persian speaking munshis, or secretaries. Most of these accounts, like those of Mir Izzatullah (1813); Alexander Burns (1831-32); Mohan Lal; or Arminius Vambery (1864); record the presence of Indian traders and moneylenders in the bazaars of Bukhara. This was not surprising, since trade connections between the two regions along what is romantically known as the Silk Road is well recorded. What was surprising was their absence in ethnographic records of the time and the fact that even very detailed studies of Bukhara did not mention the presence of an Indian settlement. It was this absence that aroused my curiosity and I began a search for Indian diaspora community in the region in the course of which I discovered the presence of a rather different kind of diaspora.

Traditionally, the study of Diasporas revolves around the dilemma of groups, who, though settled in a host state, maintain memories of and connections to their homelands, living a dual existence between two cultures. Nostalgia, then, was the central focus of diaspora studies.

Today, there is much talk of uniting Central and South Asia via energy and transport corridors. What the Shikarpuri traders reveal is that such corridors have long existed in the region since the time of the ancient Silk Roads and beyond

The introduction of traders and merchant communities to the field extended the lines of inquiry to the examination of the impact that transnational linkages play in group formation. The study of what was identified as the “trade diaspora” emerged in the 1970s when a distinction was made between merchants who moved and settled and traders who continued to move back and forth. In most cases, the diaspora trader communities lived in compact groups within the host-state and rigidly maintained their way of life. In fact, with the recognition of their role in the host-state, concessions were often made for their way of life, thus inviting a reevaluation of the diaspora-host state interaction.

Read: Mir Izzatullah, an Indian Muslim and British Spy

One such example of the trader diaspora is the Shikarpuri trade and money lending communities in Central Asia. Until the end of the nineteenth century, this community of trader-moneylenders utilized their position as agents of their family firms to finance trans-regional trade and complex systems of rural credit. This exemplified the tie-up that existed between local capital markets in India and markets for financial services and goods situated outside the subcontinent.

The study of the Indian diaspora in Central Asia is also interesting since they cannot be defined in terms of the characteristics that are generally attributed to a diaspora group. In fact, if one keeps to the classic definition of the diaspora, in a number of ways it is difficult to define the Indian Shikarpuri traders as a typical example. The Shikarpuris were not permanent settlers and in most cases returned to Sindh after having lived in Bukhara for a maximum of ten to twelve years. In fact, there was a steady stream of traders who went and then returned – some as early as a year. The Indian traders who resided there rarely came with their families or for any length of time. In one of the first descriptions of the Shikarpur traders, Mir Izzat Ullah, who visited Bukhara in 1813, wrote, “Hindoos of Shikarpoore are to be found in considerable numbers in Bukhara. They go there for trade, live for a year or two, and return, never settling permanently in that country.” Similarly, British census reports of the 19th century identified that many Hindus were employed as agents in Bukharan trade however, their families always remained in Shikarpur.

The Shikarpuris were not permanent settlers and in most cases returned to Sindh after having lived in Bukhara for a maximum of ten to twelve years

The temporary nature of their residence is also evident from the fact that ethnographic writings that trace the demography of Bukhara from the end of the 19th up to the early 20th centuries do not record the presence of Indian households in any of the numerous quarters into which the city was divided. Neither, for that matter, does the Materialy po Raionirovanniyu Uzbekistana (Materials about District Division of Uzbekistan), published after the 1926 census. However, this later omission may be explained by the fact that by this time a large number of Indians had already left the region. Another explanation could be that the successors of some of the Indians who settled permanently often lost contact with their own language and generally recorded Russian as their mother tongue. In a census recognizing dialect as the defining characteristic of a community, these merchants were often classified with the Russian population.

Read: Punjabis and Sindhis are the Ancestors of All Indians!

The absence of any recorded households in the 19th century presents a more complex problem. Sukhareva notes that in Bukhara, Indian traders resided principally in two caravanserais, Sarai Karshi and Sarai Hindi. She points out that while in Sarai Karshi there were about sixty rooms each inhabited by one or two people at a time, at Serai Hindi there were about ten. Given the volume of trade between the two regions, indicated by Claude Markovits and which peaked during the 1870s, this absence of significant settlements of Indian traders from ethnographic records presents a dilemma.

Mir Izzat Ullah, who visited Bukhara in 1813, wrote, “Hindoos of Shikarpoore are to be found in considerable numbers in Bukhara

The absence of a large settlement of Indians in the region, given the volume of recorded trade, remains unexplained. One explanation could be that this absence was because Central Asia was not a part of the British Empire during this time and most of the settled Indian colonies of the period are found in the places where the British had colonies. In fact, at the time in which the Shikarpuris were extending their trade practices, the region was being taken over by the Russians. Another explanation could lie in the fact that Shikarpuri women never traveled beyond the Amu Darya, so that the Indian community consisted only of men. As to why these women never traveled, there is no recorded explanation though it may lie in the hazardous nature of the journey or the taboo on travel for women. On the other hand, the opportunity for marriage for these Hindu men in the region was severely limited. What is generally recorded as “Indian settlements” in the region were groups of men who lived together in caravanserais, except for very few exceptions.

Today, there is much talk of uniting Central and South Asia via energy and transport corridors. What the Shikarpuri traders reveal is that such corridors have long existed in the region since the time of the ancient Silk Roads and beyond. In fact, the single largest group of people who traveled between the two regions were traders. Their stories are a reminder that these trade networks continued long after the advancement of maritime trade, linking Indian capital markets with the Eurasian world.

Read: Hope in a City – Shikarpur, Sindh

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Anita Sengupta is Director of Asia in Global Affairs, Kolkata and Senior Fellow at the Indian Council of Social Science Research in New Delhi.

Courtesy: The Oxus Society for Central Asian Affairs (Posted on October 14, 2020) (Reproduced by Sindh Courier on July 16, 2021 and updated on September 7, 2024)

The post Shikarpur Sindh’s Trader Communities in Central Asia first appeared on Sindh Courier.

By Zulfiqar Ali Kalhoro

The Swami Shankaranand Bharti temple is a unique and profoundly significant place for Hindus in Shikarpur. Its location near Sindh Wah, its stunning woodwork, marble carvings and paintings make it an outstanding monument for the many Hindus in Shikarpur. The temple complex of Shankaranand Bharti is not just another religious site but a unique cultural and religious gem in the city of Shikarpur.

Shikarpur was once home to many Hindu ascetics, including Naths Jogis, whose Samadhis and Marhis were located in different localities of Shikarpur. On the renunciatory orders in Hinduism, Govind Sadashiv (G.S) Ghurye (1953), in his book Indian Sadhus, writes that there are ten orders of ascetics (popularly known as Dasnamis), namely Aryana, Asrama, Bharti, Giri, Parvata, Puri, Sarasvati, Sagara, Tirtha and Vana. Moreover, he believes that each renouncer adds his adopted name to one of these ten orders depending on the center where he was initiated, or the teacher who initiated him. On the other hand, Bansi Dhar Tripathi (1978) writes in his book The Sadhus of India: The Sociological View, that there are more than sixty-five sects of world renouncers.

In Sindh, there are four main groups of ascetics whose shrines dominate the landscapes of the towns and villages. They include Nath, Giri (also variously pronounced Gur, Gar and Gir in Sindhi), Puri and Bharti. Swami Shankaranand Bharti belonged to the Bharti renunciatory order. The temples and Samadhis of Naths and Girs are located in the towns in upper Sindh, but one does not find any noted temple or samadhi of Puri and Bharti ascetics in upper Sindh. Shikarpur was the only town in upper Sindh where the temple of Bharti ascetics is found. Swami Shankaranand Bharti was believed to have founded this temple. Initially, there were samadhis of Swami Shankaranand Bharti and his guru, and later, he played a significant role in expanding it to include other secular and religious buildings. According to Sindh Ja Sant by Dr. Dayal ‘Asha’, Swami Shankaranand Bharti was born in Sindh’s Matiari town. His parents named him Narain. He received a religious education from Gosain Shivaram Bharti, who was his father’s guru. It is believed that Narain’s father had promised his guru Shivaram Bharti that he would hand over his son to him for teaching him the basics of the Hindu religion. Shivaram Bharti initiated Narain into the Bharti ascetic order, and he was given the new name of Shankaranand Bharti. He also learnt Sanskrit and Hindi and received religious education from Guru Gobind Gir, another eminent Hindu ascetic who belonged to the Gir ascetic order of Hinduism.

This temple showcases typical Sindhi architecture, featuring domes and distinctive decorations.

However, Lokram Dodeja (1993) presents another narrative about Swami Shankaranand Bharti’s initiation. According to him, Swami Adhbhanand Bharti used to look after his guru’s ashram in Ghazni, Afghanistan. He also used to visit Shikarpur annually. Lokram Dodeja believes that Swami Shankaranand Bharti was initiated into the Bharti ascetic order by Swami Adhbhanand Bharti. Moreover, Lokram Dodeja (1993) states that Swami Shankaranand Bharti’s birth name was Naraindas. It was Swami Adhbhanand Bharti who gave him a new name, Shankaranand Bharti. When Swami Adhbhanand Bharti died in Ghazni, Afghanistan, Swami Shankaranad Bharti travelled to Ghazni to bring back the mortal remains of his guru to Shikarpur, where he built the Samadhi of his spiritual master. An impressive domed structure was constructed on the Samadhi. It was during his time that the ashram expanded, mainly due to Swami Shankaranand Bharti’s efforts. When Swami Shankaranand Bharti died in 1885, he was also laid to rest next to his guru, Swami Adhbhanand Bharti.

Today, the Swami Shankaranand Bharti ashram or temple has a syncretic look, a testament to its inclusive nature. There, one finds posters and images of Hindu deities, temple Gaddisars, Sikh Gurus, and Udasi saints. This temple showcases typical Sindhi architecture, featuring domes and distinctive decorations. Pictures of Hindu deities, including Shiva, Ram, Hanuman and Durga, are displayed in the Swami Shankaranand Bharti temple. There are also posters of Hindu saints, such as Satguru Sain Satramdas, and Udasi saints, including Baba Har Bhajan Udasi, Baba Roop Bhajan Udasi, Baba Kishan Bhajan Udasi, Baba Gobind Bhajan Udasi, Baba Shiv Bhajan of Pooj Udasin Samadha Ashram in Shikarpur, Baba Gharib Das of Ghouspur, Baba Kalyan Das of Chhatar Darbar in Balochistan, and others.

Before entering the temple complex, one is greeted by the old remains of the gate adorned with paintings. Upon crossing the gateway, one steps into the temple complex. To the left, a building houses the temple management office, Bhandaro, and the kitchen. Directly opposite, another building provides accommodation for women pilgrims and a space for performing rituals. Passing through carved wooden doors, one goes to the darbar sahib, where the Singhasan (throne) and Samadhis of Swami Shankaranand Bharti, his guru, and Gaddisars are located. In front of the Darbar Sahib building is the Shivalo, with a Shiva linga placed in the garbhagriha (innermost sanctuary). Behind the Shivalo is Lal Sain Jo Ghat, and the names of donors are inscribed on the floor, before the entrance to the Darbar Sahib building.

Today, the Swami Shankaranand Bharti ashram or temple has a syncretic look, a testament to its inclusive nature. There, one finds posters and images of Hindu deities, temple Gaddisars, Sikh Gurus, and Udasi saints

As one enters the Darbar Sahib building, the Singhasan (throne) immediately catches one’s eye. The marble Singhasan depicts Guru Nanak with his companions Bhai Bala and Bhai Mardana, and images of other Sikh gurus. A large picture on top of the Singahsan also represents Guru Nanak with Bhai Bala and Bhai Mardana. On the Parikrama (circumambulation) pathway, subsidiary shrines are also located. Akhand Jyot of Jhulelal is also found along the Parikrama pathway. Just opposite this, Akhand Jyot of Jhulelal is located a samadhi, probably of Gaddisar of Swami Shankaranand Bharti temple. To the right of Singhasan is a wooden door that opens to the Samadhis of Swami Shankaranand Bharti and his guru, Swami Adhbhanand Bharti. A wooden door is noted for carved images of Guru Nanak with Bhai Bala and Bhai Mardana, with inlaid work that is rare in the temples and darbars of Sindh. However, such refined inlaid wooden doors in Masand Darbar in Shikarpur can be seen. I want to emphasize that Shikarpur’s craftsmanship is distinct and elegant. Among the wooden doors displayed in a museum or for sale in the market, the decorative style of Shikarpur doors stands out. Shikarpur’s carved wooden doors are unmatched in all of Sindh. This wooden door of Samadhi of Swami Shankaranand Bharti is matchless for its magnificent decoration. A marble chhat or chhatri (pavilion) is constructed over the samadhis of both Swami Shankaranand Bharti and Swami Adhbhanand Bharti. The interior of the tomb of Swami Shankaranand Bharti is adorned with paintings representing mainly floral patterns and scrolls, a decoration scheme commonly found in Muslin tombs in Sindh. It seems that the tomb and paintings were made by Shikarpuri artisans and masons. It is also likely that artisans from Punjab were also employed to engrave a few doors in the Swami Shankaranand Bharti temple.

The wooden thrones (takhts) where Swami Shankaranand Bharti’s Gaddisars (custodians) used to sit are exquisitely carved. The most noticeable is one that was used by Swami Shankaranand Bharti himself, which is placed in the temple.

Apart from the Samadhis of Swami Shankaranand Bharti and Swami Adhbhanand Bharti, there are also Samadhis of Gadhisars of the temple, which are located north of Swami Shankaranand Bharti’s samadhi. The most prominent Gaddisars whose Samadhis are situated in the temple belong to Swami Gautmanand Bharti, Swami Sahajanand Bharti, Swami Dayanand Bharti, Swami Parmanand Bharti, Swami Ramanand and others. It is said that after the death of Swami Shankaranad Bharti, Swami Gautmanand became the Gaddisar of the temple. The last Gaddisar of the temple was Swami Kesvanand Bharti, who left for India after the Partition of 1947. Today, the Swami Shankaranad Bharti temple is managed by the trust.

The impressive tomb of Swami Shankaranand Bharti showcases the exquisite Panjratna style, an architectural marvel that never fails to captivate the observer. This unique Samadhi architecture is a rarity in the Sindh Province, adding to its historical and cultural significance. When viewed from the western side, the domes of the Swami Shankaranand Bharti temple complex create a striking visual illusion, as if rising from a mirage, adding to the site’s allure.

Read: Haven For The Elderly: Shikarpur’s Pre-Partition Budha Ashram

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The writer is an anthropologist. He has authored 15 books on Pakistan’s cultural heritage and anthropology. He tweets @kalhorozulfiqar

Courtesy: Youlin Magazine (Posted on: July 10, 2024)

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