Sindhi sayings :
Submitted by Om Prakash Bhaktwani in
English and Sindhi in roman script

Corrected by:Chandiramani
In roman phonetic script

Dear Sindhis,

This is something that is our heritage .

Proverbs are not written in one day but take generations and generations to perfect them.

It is based on the experience of life .

Please read them and try to understand the meaning lying underneath .

You will feel proud of being a Sindhi and remember our Sindhi Language is one of the oldest languages in the world

It is a confirmed fact that in 185O A.D ,captain Stack wrote a Sindhi English dictionary having 15OOO words. Just imagine .

I look forward to your suggestions .

With regards,

Chandiramani

Consonants Arabic and Devnagiri
By Poonam Malani

		VOWELS
cut	a
garden	aa	>NASAL SOUND
bit	i
meet	ee
put	u
boot	oo
say	ay
As	ai
Boat	o
cow	ow

SINDHI SAYINGS

Sindhis were philosophical and hence they made invaluable observations of life.
Ba>d/ay jay mana may> hikr/ee
Sahiba jay mana may> b/ee
Literally means:
While man has something on his mind, God has something else on His
The above proverb shows that Sindhis believed in God’s will, and felt that man proposes and God disposes. Sindhis not only believed in God’s will, but also in His mercy. Hence they claimed:

Marar> vaaray khaa>
Rakhar> vaaro vayjho aahay
Which means:
God, the Protector is greater than he who wants to harm you.
In connection with death, Sindhis said:
Jinjo hit/ay khapu
T/ahi>jo hut/ay bi khapu
Literally means:
Those who are most needed on earth Seem to be needed by God as well
or
Those people who are needed, die sooner than we would like them to.
When one speaks a lie, one tends to speak so many more to substantiate the first untruth.
Hence Sindhis believed:
Sachu t/a vaythho nachu
Which literally means:
If you speak the truth you can continue to dance with joy.
In other words, if you speak the truth, you can enjoy peace as there is no fear of you contradicting yourself.
If one learns to sit in a corner of a room on the floor, no one will push one around. It is this belief that the following proverb agrees with:
Jaihi> khaad/o t/aro
T/ahi>khay nako soor nako b/aro.
Which literally means that if one eats the food from the bottom of the saucepan, one will not suffer from pain or humiliation. It implies that it pays to be humble.
Obviously Sindhis believed in the wisdom of the last proverb

because they claim the opposite to be true.
They say:
Jayd*o uthhu t/ayd*o lod*o
Which means:
The bigger the camel, The bigger the jerks it experiences.
Sindhis believe in reciprocating a favour.

Khaad/o khaaee
T/a akhiyoo> laj/ayeen

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

Jahi>jo khaaibo
Tahi>jo g/aaibo

Which means that one must appreciate and praise, those who feed you and /or do you a favour.
The following saying echoes the latter proverb’s feeling.

Khaad/o khaaibo t/a kha>gibo bhee

Which means that while eating, you will be sometimes forced to clear your throat.
On the subject of food, Sindhis observed:

D/aar>ay d/aar>ey t/ay mohira

Which means that every grain of food is stamped with the name of the eater.

The above proverb ascertains that Sindhis believed in destiny.
Sindhis connected well-being with food. The latter they very poetically connected with Muslim festivals, with which Hindu Sindhis were familiar, as they lived midst Sindhi Muslims.
Aahay t/a Eed/a na t/a Rozo

Which means that if one is financially sound, then one eats well, like one does during the festival of "Eed". If one, on the other hand is not economically comfortable, then one must perforce fast like during "Roza".
Sindhis were sensible enough to realize that too much money does not automatically buy them happiness.

Hence they claimed:
Uho sonu hee ghoriyo
Jo kana chhinay

Which implies that, those golden earrings are not worthy of possession if they are too heavy and tear your ears. Yet Sindhis believed that wealth was an important requisite to happiness. Hence they stated:

Naar/ay binaa naru veg/aar>o

Which means that without money man feels alone and dejected.
Sindhis observed that being depressed unhappy and worried is like a disease. Hence they stated:

Khusheea jaihr/ee khoraaka konhay
G/ar>t/eea jaihr/o marzu konhay

Which means that there is no nourishment like joy, and no disease is worse than worry.
In the next proverb Sindhis as a matter of fact compared worry to death. They stated:

Chintaa chikhyaa samaan

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

Vandey viraaey sukhu paa ay
Which means that sharing what one has with ones brethren , gives happiness. Sindhis believed that if someone gives one something for safe-keeping, one must honorably return it when the time came. Hence they stated:

Amaanat may> khayaanat/ na kajay

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

Rahay saa ay jee saaee
Vayee bukhyey ji bukha

Which literally means that the grass of an honest person will remain green, no matter how many people continue to partake of it, and remain ungratified.
The entrance and exit of money, prestige, possessions are stages that come at different times into everyone’s life. Hence Sindhis urged not to criticize others as one never knows when ones turn will come. They said:

Aj hamaan
Subhaaney tamaan

Which literally means, today I suffer, tomorrow you might.
People have a way of noticing how much money comes into the house, but they generally never keep count of how much goes into expenditure. Hence the saying:

Ee>d/o sabko d*isay
vay>d/o d*isa y ko na

What happens when wealth bids adieu? Sometimes it takes your good qualities with it.

Hence the saying:
Lachmi vaj*ay t/a lachhr>a bi vaj*anl.

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

Allaah rusay mat/i khasay

Must one be dejected when bad days are around? Not at all! Sindhis believed that when one door closes, another hundred open. Hence the saying:

Hikree latey sau patey ?

Sindhis believed that one must be sensible before embarking on a tricky mission. Hence they urged one to adopt a course which would make one achieve ones goal, without stepping on anyone else’s happiness. They said:

Aihro kamu kajay
Jo laalu labhay

Ai> preet/ bee rahjee acha y

Which means: Let us act in such a manner that we find the sought for gem and we continue to retain the friendship.
The following proverb urges one not to take up too many tasks at one time as it would spoil ones endeavors. About such people Sindhis observed:

Uhay hatha roteea may>

Uha y hatha chota may>

Which means that people who take up too many tasks at one time, are like those who use the same hands to knead dough, and the same hands to plait their hair.

The latter proverb implies that if one performs these two tasks at the same time, then ones food would not get hygienically prepared, and ones hair would get soiled.
The following proverb, though it may sound similar has a different meaning altogether.

Uhayee hatha neera may>
Uhayee hatha kheera mein

It literally states that the same hands that are immersed in the water (tears) are also immersed in the milk. The implied meaning of this proverb is that at times life doles out two tasks at the same time. One provides pain, and the other gives joy.

Sindhis believed that you should do what you have to do as soon as possible. They stated:

Turt/ daan
Mahaa kalyaan ai>

Turt/ kaam mahaa poonya

Which means that if you execute your duty promptly, it is equivalent to performing a good deed.

Sindhis believed that it was the tongue, or unkind words which caused the most harm, they not only hurt the ones that the harsh language was meant for but also the one who uttered them. Sindhis stated:

Uhaaee zibaan ussa may> vihaaray
Uhaaee zibaan chhaa>va may> vihaaray

Which literally means that the same tongue makes you sit under the sun and it is the same tongue that makes you sit in the shade.

Sindhis urged one never to harm the down-trodden, as God would take up their cause and take revenge for the harm done to the poor. Hence the saying:

Aaha gareeba jee kahir khud/aa jo

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

Sindhis believed that :

Ur>hayryaa na hayr, mat/aa> hirani ?
Heryaa na phayr mat/aa> phiranee

This proverb states that one should not get someone used to constant favors done out of goodwill, because when you stop doing them the benefaction, they might turn against one.

Alternately Sindhis stated:
Sakhee khaa> shoom bhalo

Jo t/urt d*ay javaab

Which means that he is better, who promptly says "No" to a proposition, rather than the one who says "Yes" to proposals, and then goes on to resent the same.

There are people who do favors unto you, but hurt you by

constantly reminding you, and/or being nasty to you. To such people Sindhis advise:

Na j*ay na dukhaai ?

Which literally means "Do not give, if you must hurt the person later.

It is ever so difficult to please everyone all the time. And to top it, to please oneself seems to be, even a more monumental task. There is no argument to the statement that if one is happy, the world seems a great place to live in. Hence;

Jeeyu khush t/a jahaa> khush

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

It is so easy to criticize others. Why? Because we are not in their shoes. One cannot argue the fact that only the person who is in the situation is aware of why he/she behaves the way he/she does. Hence the observation:

G/ru j*aar>ay
G/ura jee g/othree j/aar>ay

Which literally means that the sugar knows, and the bag that carries the sugar knows (how light or heavy, how empty or full, or how clean or dirty the contents and/or the bag are).

Sindhis urged their fellow brethren to be good. They claimed that there were various benefits to derive from being exemplary. They stated:

Thad/o gharo paar> khay paar>ayhee
chhaa>va may> vihaaray

Which means that a cool pot of water seats itself in the shade. It implies that if one stays composed one stays out of conflict.
Another method of remaining peaceful is not to be distressed, when one possesses less, and not be proud when one has much. Thus:

Thoro d*isee araao na thijay
Ghar>o d*isee araso na thijay

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

Savara aahir payra dighayran

Which means that one should stretch ones legs according to ones blanket.

It is believed that if your right hand does a good deed, your left hand should not get to know about it.

On this creed, Sindhis opined:
Nay kee karay, d/aryaa may> vijhu
Which literally means that after having performed a good deed, drop the thought of it into the sea.
There are people, who do nothing but exaggerate. About such humans, Sindhis stated:
Jabala kha y thi yaa soora, j/aayee kuee
Which literally means that the mountain had labor pains, but only a mouse took birth.

Similarly:

Kooay ladhee haida g/aree?
Chava y aau> pasaaree
Which literally means that a mouse found a piece of turmeric, and claims to own a grocery store.

About people who paint an exaggerated image about themselves, Sindhis claimed:

Labha y lathhi na
Baabo band/ookan vaaro
Which means that he is a type of person who does not even own a stick, and he claims to be a master of guns.

Relationships

In matters of relationships, Sindhis made interesting observations.

For a husband they believed that:

Murs t/a phad*o
Na t/a jad*o
Which literally means that unless a husband is hard to please, he is not good enough.

Probably the macho image of a difficult man was attractive to a Sindhi woman. On the other hand, maybe the proverb was coined by the parents of the girl to make her life more satisfactory, by praising the negative traits of her husband.

In the following proverb however, they categorically compare a son-in-law to a crooked stick. Sindhis state:

Naathee, dingee kaathee ?
Present time Sindhis would probably disagree with the above observation, as one often sees sons-in law as caring as ones sons and daughters.

During the time that our fore-fathers lived their life in Sindh, daughters must have been a life long liability, hence Sindhis stated:

Abo gasey, dheeya vasey ?
Which literally means that fathers have to work very hard so that their daughters prosper.

It is interesting to observe how much the daughter’s parents would give in for the happiness of their female off-spring.

The following proverb was probably coined by dejected girls’ parents who would not reciprocate the humliation inflicted upon them by the in-laws of their daughter. They stated:

Jainkhey dinyoon jaayoon ?
Tinsaan kahryoon baayoon

Which means that once one has given ones daughters in marriage, one cannot get angry with her new family.
The previous two proverbs point to the fact that having daughters put one through difficulties and humiliation at the time when these sayings were coined. However it is interesting to note that the Sindhis of yore believed that a son shares you properties and possessions whereas a daughter partakes of your joys and sorrows. Hence Sindhis stated:

Put/u thiay maal bhai
Dheea thiay haal bhai
Sindhis stated:
Maau jee dil makhar>
Puta jee dil pathar

Which literally means that a mother’s heart is soft as butter while the heart of the son is made of stone.

Elders claimed that though a mother-in-law be hard as wood , she is good to have around, as during times of need she would always be there to extend a helping hand. Hence they stated:

Sas kaathha jee bhee suthhee
Sindhis believed that:
Jeayko d*aadhho so gaabo

Which means that he who stands his ground, eventually wins.
Yet during arguments and discussions, Sindhis wisely observed that:

Taaree hika hatha kona vaj/a>dee aahay

Which literally means that one cannot clap with one hand . It implies that wherever there is an argument, all parties are probably to blame to a certain extent.

About the grand children from the daughter’s side, Sindhis claimed:

Dohita vadhanday veree
Which implies that the children from ones daughter were never close enough to their maternal grand-parents, however much the latter pampered the kids.

This was probably due to the fact that children spent more time with their paternal grand-parents, and hence were influenced by the their opinion, of their maternal grand-parents.

It is interesting to note that this proverb does not generally ring true now-a-days, probably because grand-children spend enough time with their maternal grand-parents and formulate their own beliefs.

Maternal grand-parents claimed:

Naanee radhar>a vaaree

D*hitaa khaai>r>a vaaraa

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

Grand-parents believed that:
Moora khaan viyaaju mithho

Which means that the interest is always more enjoyable than the principal amount, thereby implying that one tends to love ones grand-children more than their parents.

Talking about interest accrued from wealth Sindhis observed that interest "runs" which implies that it augments even during the night. Thus they stated:

Vyaaj raat jo bhee pandh karey
About interest they also claimed :

Vyaaj aahay Soort/ee ghor/o
Which means that interest is like a racing horse.
On the subject of debts Sindhis observed:

Karzu vad*o marzu

Which means that owing debts is like suffering from a bad disease.
However whatever one is able to salvage from a bad debt is good. Hence if a ship drowns, salvage the iron. The latter is what is expressed in the following proverb:

Bud* al b/ayree maa>
Lohu bhee chang/o

The following proverb states that:

Jayko chulh t/ay
So dil t/ay

Which means that one is always more fond of those members of ones family with who one lives and eats together.

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

D*eraanyoon veraanyoon
sat/han janaman khaa> vir/yal ?

Which means that sister’s in -law(wives of brothers), continue to remain enemies since the last seven generations even though they probably stayed and ate together.
Misunderstandings on financial matters were probably as common then, as they are now, hence elders very wisely stated:

Bhau bhaur t/iyo> lekho

Which literally means that where there are two brothers, a written document (of finance and properties) must exist.

Well, brothers seemed to enjoy a certain power. But what about a brother’s wife?
Elders observed:

Gareeba jee joi
jag/a jee bhaaj/aaee

Which means that the wife of a poor man is like a brother’s wife to the world.
I believe that the above means that just like a brother’s wife was supposed to serve one with respect, so was a poor man’s wife.

When sensitive mothers-in law would want their new daughters-in law to follow a certain code of conduct, they would instruct their daughters, and naturally the daughter- in- law of the house would emulate the same act. Hence the saying:

Chau dheeu khay
T/a sikhay noo>ha
Which means: If you instruct your daughter, your daughter-in-law learns.

Obviously during the days of yore, there must have been daughters in law or/and wives who spent enough time following their own pursuits or the following proverb would not have been formulated. It claims:

Gharu ghor/an khay
B/aara choran khay

Which literally means that the house has been left to the horses, and the children have been left under the care of thieves.

Sindhis probably did not broad-cast the above news, because they believed that one must not wash dirty linen in public. Hence they stated:

Ghara jo kinu
Ghara mey> dhopja y

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

Talking of homes Sindhis stated:

Ghar may> gharu
Bud/ee vaj*ee maru

Which means that if your extended joint families live under the same roof, you are as good as dead.

Obviously Sindhis were talking about the intrigues, tensions and arguments that would result because of so many people of different hue and character living together. Hence they stated:

Ghara jee gahipee
Matan jo pan>ee sukaaay chhad*a y

Which literally means that arguments in a house can get so hot, that they are capable of drying up the water in the earthen pots.

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

Sheed/ee sikee vyaa soo>ha khaa>
Maa> sikee vyas siyaar>ee noo>ha khaa>

Which means that the dark-skinned people yearn for a fair complexion, whereas I long for a sensible daughter-in-law.

The above mother-in-law probably agrees with the following proverb:

Soorat/ khaa> seerat/ bhalee
Which means that it is better to have uprightness, rather than possess good looks.

Yet another saying exists to confirm the above belief.

Ahraa suhir>aa> toohaa t/a jangala may> bhee ahn
Which literally means that beautiful "toohaa" flowers abound in the jungle.

This proverb implies that just like "toohaa" flowers, which have no value, grow in plenty in the jungle, similarly good looking people have no value, unless they possess good qualities.

Sindhis believed that:
Naad/aan d/ost/a khaa>
D/aanav d/ushman cha>g*o

Which means that it is better to have a wise enemy than a foolish friend.

Sindhis also believed that it is better to be criticized by a wise man rather than be praised by a fool. Hence they stated:
Moorkh jay khushaamad/ khaa>
Syaar>ay jee toka bhalee
Sindhis probably believed that a stupid friend is like a:

Sakhir>ee kunee ghar>o ubhaamay
Which means that an empty vessel bubbles more, or makes the most sound.

Probably that is why Sindhis concluded that it is better to cut a bad finger. ( Rather than the poison spreads)

Hence they stated:

Kinee aang*ur vadhhee bhalee

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

Sabu aang*riyoon baraabar konan
Which means that all fingers are not of the same size or shape.

Not only about people and friends, but Sindhis observed that, children born from the same parents never enjoy the same destiny.

Hence they claimed:

Bhaag/u na d*eend/ee vanday
Mau j/ar/.eendee put/raa

Which means that though a mother gives birth and life to children, yet she cannot divide the same destiny equally amongst them.

Even though each of us enjoy separate and different destinies from our siblings, relatives and friends, Sindhis believed that rather than burn in envy because others enjoy better fortune, one must remember that by wishing them well, one tends to benefit from their good fortune, if one continues to be their friend. Hence they say:

Saaayy maa> sau sukha
Which means that one can derive a lot of benefit from the fortunate ones.

Sindhis urged the less fortunate ones not to lose heart but to have patience. They said:

Sabur jo phalu mithho aahay
Which means that patience brings a sweet reward.
The Sindhi wise ones believed that:
Paraayo pyo, gharu vyo

Which implies that when an intruder enters ones house, he may be the cause of the destruction of ones home.

Though Sindhis were famous for their "Mehmaan navaazi" which means that Sindhis were excellent hosts, they were also wary of intruders and therefore urged others to eye them with suspicion. About such people they said:

Aa-ee taa>do khar>an
Borchyaanee thee vaythhee

Which means, that she came only to borrow a charcoal, but remained to take full charge of the kitchen.

Sindhis did not only criticize what harm others can inflict upon you, but realized that you alone can be responsible for what fate holds for you if you choose to do the wrong thing

Hence they said:

Koylan jay khaa>r> may>
hatha bhee kaaraa
T/a payra bhee kaaraa

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

Sindhis believed that one must never lose heart, during the ups and downs of life, but be patient. They claimed:

Sabura jo phalu mithho aahay
Which means that perseverance brings to ones destiny a fruit that is sweet.

I would like to close this offering in the form of this booklet of ours by one of the wiser sayings of our fore-fathers which claims:

Jahaa> jeeyu t/ahaa> sikhu
Which means that there is no end to learning, and that while one continues to live one continues to learn.

I do hope that we have learned from the wise sayings of our ancestors. We must not forget our roots and we must move towards the future with intelligence, perseverance, pride and dignity. I pray that the younger generation is inspired enough by this humble offering of ours, to join us to pay homage to those Sindhis of yore, on whose values our lives have been built.