‫ﭼﻨﺪ ﺳﻨﮅي ﭼﻮﮢﻴﻮن‬

SOME SINDHI SAYINGS

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

Proverbs are not clichés

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

Some Common Features of Proverbs

Proverbs are passed down through time with little change in form.
Proverbs are often used metaphorically and it is in understanding
their metaphorical nature that we can unravel their meaning. While
 “a stitch in time saves nine,” “don’t count your chickens before
they’ve hatched,” and “don’t throw the baby out with the
bathwater” are common proverbs, few of us stitch clothes, count
chickens, or throw out bathwater.
Proverbs often make use of grammatical and rhetorical devices that
help make them memorable, including alliteration, rhyme, and
parallel structure, repetition of key words or phrases, and strong
imagery.

Some Common Proverbs

Look before you leap.
Don’t throw out the baby with the bathwater.
Where there’s a will, there’s a way.
All’s well that ends well.
Don’t count your chickens before they’ve hatched.
If it looks like a duck, walks like a duck, and quacks like a duck, it is a
duck.
A stitch in time saves nine.

Some Common Clichés

She was white as a sheet.
The tension was so thick you could cut it like butter.
He stood as still as a deer in the headlights.
I’m as fit as a fiddle.
You could read her like an open book.
Some Sindhi Sayings / Proverbs
Sindhis are philosophical and hence they have made invaluable observations of life
in the form of sayings and Proverbs.
Sindhi Sayings &/or Proverbs project a way of thinking and living. Proverbs
(Pahaka in Sindhi) were obviously coined by a thinker and readily accepted by the
masses. The aim, therefore, to compile these Sindhi proverbs is an attempt to keep
contact with roots of past i.e. beliefs, wisdom and way of life.
Putting together and presenting Sindhi proverbs is a difficult, but as Sindhis’ say:

‫אﻧﮅن ﺑﻪ ﻣﻠﺘﺎن ﻟﮅو‬

Andhan bi Multan ladho
Which means that: even the ‘blind’ could find the city of Multan. The above
proverb implies that nothing is impossible if one sets ones heart and mind to
accomplish a certain task.
Some proverbs are funny, some are nasty and some are educational. But all give us
an insight into a Sindhi way of life.

.‫ ﺻﺎﺣﺐ ﺟﻲ ﻣﻦ ۾ ﭔﻲ‬،‫ﺑﻨﺪي ﺟﻲ ﻣﻦ ۾ ﮬﻜﮍي‬

Bandey jey man mein hikri, Sahab jey man mein bee
Literally means: While man has something in mind and God has another.
The above proverb shows that Sindhis believed in God’s will, and felt that: Man
proposes and God disposes. Sindhis not only believed in God’s will, but also in His
mercy. Hence they claimed:

.‫ رﮐﮡ وאرو وﻳﺠﮭﻮ آﮬﻲ‬،‫ﻣﺎرڻ وאري ﮐﺎن‬

Mar-run vaarey khan, Rakhan vaaro vejho aahey
Which means: God, the Protector is nearer than he who wants to harm you.
A common saying in Sindh stated:

.‫ ﭜﮙﺎ ﭘﻴﺮ‬،‫آﻳﺎ ﻣﻴﺮ‬

Aayaa meer, Bhaga peer
Which literally means that: when the Meer (rulers) came, the wise ones fled.
In connection with death, Sindhis said:
 .‫ ﺗﻦ ﺟﻮ ُﮬﺘﻲ ﺑﻪ ﮐﭗ‬،‫ﺟﻦ ﺟﻮ ﮬِﺘﻲ ﮐﭗ‬
Jinjo hitey khap, Tinjo hutey bhi khap
Literally means: Those who are most needed on earth Seem to be needed by God
as well. Or, those, who are needed, die sooner than we like them to.
When one speaks a lie, one tends to speak so many more to substantiate the first
untruth. Hence Sindhis believed:

.‫ ﺗﻪ ﺑﻴﭡﻮ ﻧﭻ‬،‫ﺳﭻ‬
Sach ta vetho nach
Which literally means: If you speak the truth you can continue to dance with joy.
In other words, if you speak the truth, you can enjoy peace as there is no fear of
you contradicting yourself. Sindhis claimed:

‫ ﮐﺎﺋﻲ ﻏﻢ‬،‫ﻋﻘﻞ‬
Akul khaaey gam
Which literally means that: the wise one swallows own pains and pride for the
benefit of the majority.Sindhis also claimed:

.‫ ﻛﻨﮉ ۾ روﺋﻲ‬،‫ﭼﻮر ﺟﻲ ﻣﺎُء‬

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

.‫ אﮢﮇﭠﻲ ﮐﻲ ﻳﺎد ﻛﺮ‬،‫ڏﭠﻮ ﺳﭛ وﺳﺎر‬

Ditho sab visaar, Undithey khey yaad kar
Which literally means that: one must forget what he has seen, and look towards the
unseen future. Is it a fact which one literally sees with his own eyes? Sindhis claim
that: sometimes one’s own eyes deceive him. The latter is what the next proverb
claims:
 .‫ دوﮐﻮ ﮐﺎﺋﻲ وﻳﻨﺪﻳﻮن آﮬﻦ‬،‫ﻛﮇﮬﻦ ﻛﮇﮬﻦ אﮐﻴﻮن ﺑﻪ‬
Kadheen kadheen akhyoon bi dokho khaayee vanyan
If one learns to sit in a corner of a room on the floor, no one will push one around.
It is the belief for which the following proverb agrees with:

.‫ ﺗﻨﮭﻦ ﮐﻲ ﻧﻪ ﺳﻮر ﻧﻪ ﭔﺮو‬،‫ﺟﻨﮭﻦ ﮐﺎڌو ﺗﺮو‬

‫ﻳﺎ‬
.‫ ﺗﻦ ﮐﻲ ﺳﻮر ﻧﻪ ﭔﺮو‬،‫ﺟﻴﻜﻲ ﭘﻴﺌﻦ ﺗﺮو‬
Jainh khaado taro, Tainh khey nako soor nako baro.
OR
Jeke pean Taro, tin khe soor na Baro
Which literally means that: if one eats the food from the bottom of the saucepan,
one will not suffer from pain or humiliation. It implies and praises to be humble.
Obviously Sindhis believed in the wisdom of the last proverb because they claim
the opposite to be true. They say:

.‫ ﺗﻴﮇא ﻟﻮڏא‬،‫ﺟﻴﮇא ُאٺ‬

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

.‫ אﮐﻴﻮن ﻟﭵﺎﺋﻴﻦ‬،‫ﮐﺎڌو ﮘﻠﻮ ﮐﺎﺋﻲ‬

‫ﻳﺎ‬
.‫ وﭸﻲ ﮬﻴﮑﻠﻮ‬،‫ﮐﺎﺋﻲ ﮔﻠﻮ‬
Khaado galo khaaey, akhiyoon lajayeen
Or
Khai Galo, Wanje hekhlo
Which means that: if you partake of somebody’s food, you feel embarrassed until
you reciprocate the favor. Also Sindhis claimed:
 .‫ ﺗﻨﮭﻨﺠﻮ ﮘﺎﺋﺠﻲ‬،‫ﺟﻨﮭﻨﺠﻮ ﮐﺎﺋﺠﻲ‬
‫ﻳﺎ‬
‫ ﺗﻨﮭﻨﺠﻮ ﮘﺎﺋﺒﻮ‬،‫ﺟﻨﮭﺠﻮ ﮐﺎﺋﺒﻮ‬
Janhn jo khaeje, tanhn jo gaeje.
Or
Jainjo khaaibo, Tainjo gaaibo
Which means that: one must appreciate and praise those who feed him and / or
favor him. The following saying echoes the latter proverb’s feeling.

.‫ﮐﺎڌو ﮐﺎﺋﺒﻮ ﺗﻪ ﮐﻨﮕﮭﺒﻮ ﺑﻪ‬

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

‫ ﻣﺎُء ﺑﻪ ﭤﭷ ﻧﻪ ڌאرאﺋﻲ‬،‫אڻ ﮔﮭﺮﻳﻮ‬

An ghuryo, maau b thanj n dharaey
Which means that: Without shouting, mother does not feed the breast milk. On the
subject of food, Sindhis observed:

.‫دאﮢﻲ دאﮢﻲ ﺗﻲ ُﻣﮭﺮ ﻟﮙﻞ آ‬

.‫دאﮢﻲ دאﮢﻲ ﺗﻲ ﮐﺎﺋﮡ وאري ﺟﻮ ﻧﺎﻟﻮ ﻟﮑﻴﻞ آﮬﻲ‬
Daaney daaney tey mohir lagal aahe.
Daaney daaney tey khaen wary jo nalo likhyal aahe.
Which means that: every grain of food is stamped with the name of the eater. The
above proverb ascertains that Sindhis believed in destiny.
Sindhis connected well-being with food. The latter they very poetically connected
with Muslim festivals, with which Hindu Sindhis were familiar, as they lived midst
Sindhi Muslims.
 .‫ ﻧﺎﮬﻲ ﺗﻪ روزو‬،‫آﮬﻲ ﺗﻪ ﻋﻴﺪ‬
Aahey ta Eid, na ta Rozo
Which means that: if one is financially sound, then he eats well; like one does
during the festival of "Eid". If one, on the other hand, is not economically
comfortable, then he perforce fast /"Roza” like during holy month of Ramzan.
Sindhis were sensible enough to realize that too much money does not
automatically buy them happiness. Hence they claimed:

.‫ ﺟﻴﻜﻮ ﻛﻦ ﮀﻨﻲ‬،‫אﮬﻮ ﺳﻮن ﺋﻲ ﮔﮭﻮرﻳﻮ‬

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

.‫ َﻧ ُﺮ وﻳﮙﺎﮢﻮ‬،‫ﻧﺎﮢﻲ ﺑﻨﺎ‬
Naarey binaa, nar vegaano
Which means that: without money man feels alone and dejected.
Sindhis observed that being depressed unhappy and worried is like a disease.
Hence they stated:

.‫ ﮘﮣﺘﻲَء ﺟﮭﮍو ﻣﺮض ﻧﺎﮬﻲ‬،‫ﺧﻮﺷﻲَء ﺟﮭﮍي ﺧﻮرאכ ﻧﺎﮬﻲ‬

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

.‫ ﭼﮑﻴﺎ ﺳﻤﺎن‬،‫ﭼﻨﺘﺎ‬
Chintaa chikhyaa samaan
Then how does one get peace and joy? Sindhis advised:
 ُ ‫ ُﺳ‬،‫وﻧﮉي ورﮬﺎﺋﻲ ﮐﺎُء‬
.‫ﮏ ﭘﺎِء‬
Vandey viraayey khaye, sukh paaye
Which means that: Give share from your earning to others you will be bestowed
with joy and happiness. Sindhis believed that if one gives something to another for
safe-keeping, second must honorably return it when the time came. Hence they
stated:

.‫אﻣﺎﻧﺖ ۾ ﺧﻴﺎﻧﺖ ﻧﻪ ﻛﺠﻲ‬

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

.‫ ﮔﺎﮬﻲ ﺑﮑﺌﻲ ﺟﻮ ﺑﮑﻴﻮ‬،‫ﭔﻨﻲ ﺳﺎﺋﻲ ﺟﻲ ﺳﺎﺋﻲ‬

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

‫ ﺳﭝﺎن ﺗﻤﺎ‬،‫آج ﮬﻤﺎ‬

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:

.‫ وﻳﻨﺪو ﻛﻴﺮ ﻧﻪ ڏﺳﻲ‬،‫אﻳﻨﺪو ﮬﺮﻛﻮ ڏﺳﻲ‬

Eendo harko disey, vendo ker na disey
What happens when wealth bids adieu? Sometimes it takes your good qualities
with it. Hence the saying:
 .‫ ﻟﮁﮡ ﺑﻪ وﭸﻦ‬،‫ﻟﮁﻤﻲ وﭸﻲ‬
Lachmi vanjey ta, lachhan bi vanjan
.What happens when God is unhappy with you? According to the Sindhis, you lose
your good sense. Hence the saying:

‫ ﻣﺖ ﮐﺴﻲ‬،‫رب رﺳﻲ‬
Rabb rusey, mat khasey

،‫ ﮬﮣﻲ ﻛﻴﻦ ﮬﭥﻴﺎر‬،‫رب رﺳﻲ ﻣﺖ ﮐﺴﻲ‬

.‫ ﺟﻨﮭﻦ ﺳﺎن ﺟﻮﮐﻮ ﺟﻲَء ﺟﻮ‬،‫ڏﺳﻲ אﮬﮍو ﭘﺎر‬
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:

.‫ ﺳﮭﺴﻴﻦ ﭘﭩﻲ‬،‫رب ﮬﻜﮍي ﻟﭩﻲ‬

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

.‫ ﻻل ﺑﻪ ﻟﭝﻲ ﭘﺮﻳﺖ ﺑﻪ رﮬﺠﻲ אﭼﻲ‬،‫אﮬﮍو ﻛﻢ ﻛﺠﻲ ﺟﻮ‬

Ehrro kam kajey Jo, “laal labhey, preet b rahjee achey”
Which means: Let us act in such a manner that we find the sought for gem and we
continue to retain the friendship.
The following proverb urges one not to take up too many tasks at one time as it
would spoil ones endeavors. About such people Sindhis observed:

.‫ אﮬﻲ ﺋﻲ ﮬﭣ ﺳﻮﭨﻲَء ۾‬،‫אﮬﻲ ﺋﻲ ﮬﭣ روﭨﻲَء ۾‬

Uhey hath roti mein, Uhey hath choti mein
Which means that: People, who take up too many tasks at one time, are like those
who use the same hands to knead dough, and the same hands to plait their hair.
The latter proverb implies that if one performs these two tasks at the same time,
then his food would not get hygienically prepared, and his hair would get soiled.
The following proverb, though it may sound similar, has a different meaning
altogether.

.‫ אﮬﻲ ﺋﻲ ﮬﭣ ﮐﻴﺮ ۾‬،‫אﮬﻲ ﺋﻲ ﮬﭣ ﻧﻴﺮ ۾‬

Uheyee hatha neer mein, Uheyee hatha kheer mein
It literally states that the same hands that are immersed in the water (tears) are also
immersed in the milk. The implied meaning of this proverb is that: at times life
doles out two tasks at the same time. One provides pain, and the other gives joy.
Sindhis believed that you should do what you have to do as soon as possible. They
stated:
ُ ‫ ﻣﮭﺎ ِﭘ‬،‫ ﺗﺮت ﻛﺎم‬:‫ ﻳﺎ‬.‫ ﻣﮭﺎ ﻛﻠﻴﺎڻ‬،‫ﺗﺮت دאن‬
.‫ﭷ‬
Turt daan, Maha kalyaan
OR
Turt kam, maha punya
Which means that: if you execute your duty promptly, it is equivalent to performing
a good deed.
Sindhis believed that it was the tongue, or unkind words which caused the most
harm, they not only hurt the ones that the harsh language was meant for but also
the one who uttered them. Sindhis stated:
ّ ‫אﮬﺎ ﺋﻲ زﺑﺎن‬
.‫ אﮬﺎ ﺋﻲ زﺑﺎن ﮀﺎنَء ۾ وﻳﮭﺎري‬،‫אس ۾ وﻳﮭﺎري‬
Uhaayee zibaan ussa mein vyaarey,
Uhaayee zibaan chhaaon mein vyaarey
Which literally means that: the same tongue makes you sit under the sun and it is
the same tongue that makes you sit in the shade.
Sindhis urged one never to harm the down-trodden, as God would take up their
cause and take revenge for the harm done to the poor. Hence the saying:

.‫ ﻗﮭﺮ ﺧﺪאﺋﻲ‬،‫آ ِھ ﻏﺮﻳﺒﺎن‬

Aah gareebaa kahr khudaayee
Which literally means that: if the down trodden cry in pain for the harm inflicted
upon them, then God Himself takes revenge. Sindhis also believed that:
 ،‫ ﻣﺘﺎن ﮬﺮﻧﺌﻲ‬،‫אڻ ﮬﻴﺮﻳﺎ ﻧﻪ ﮬﻴﺮ‬
.‫ ﻣﺘﺎن وڙﮬﻨﺌﻲ‬،‫ﮬﻴﺮﻳﺎ ﻧﻪ ﭰﻴﺮ‬
Un-herya na her, mataan hirani,
Heryaan na pher mataan phiranee
This proverb states that: one should not get someone used to constant favors done
out of goodwill, because when you stop doing them the benefaction, they might
turn against one. Alternately Sindhis stated:

.‫ﺳﺨﻲَء ﮐﺎن ﺷﻮم ﭜﻠﻮ ﺟﻮ ﺗﺮت ڏﺋﻲ ﺟﻮאب‬

Sakhi khaan shoom bhalo, Jo turt dyey javaab
Which means that: he is better, who promptly says "No" to a proposition, rather
than the one who says "Yes" to proposals, and then goes on to resent the same.
There are people who do favors unto you, but hurt you by constantly reminding
you, and/or being nasty to you. To such people Sindhis advise:

.‫ڏﺟﻲ ﻧﻪ ﺗﻪ ڏﮐﻮﺋﺠﻲ ﺑﻪ ﻧﻪ‬

Dijey na ta, dukhoyjey ba na.
Which literally means: "Do not give, if you must hurt the person later.
It is ever so difficult to please everyone all the time. And to top it, to please oneself
seem to be, even a more monumental task. There is no argument to the statement
that if one is happy, the world seems a great place to live in. Hence;

‫ ﺟﮭﺎن ﺧﻮش‬،‫ﺟﻲُء ﺧﻮش‬

Jeeyu khush ta jahaan khush
Which literally means that: if one is happy, the world is a cheerful place to live in.
It is easy to criticize others, because we are not in their shoes. One cannot argue
the fact that only the person who is in the situation is aware of why he/she behaves
the way he/she does. Hence the observation:
 .‫ﮘﮍ ﭴﺎﮢﻲ ﺗﻪ ﮘﮍ ﺟﻲ ﮘﻮﭤﺮي ﭴﺎﮢﻲ‬
Gur jaaney ta Gur jee gothree jaaney
Which literally means that: the sugar knows, and the bag that carries the sugar
knows (how light or heavy, how empty or full, or how clean or dirty the contents
and/or the bag are).
Sindhis urged their fellow brethren to be good. They claimed that there were
various benefits to derive from being exemplary. They stated:

.‫ﭤﮅو ﮔﮭﮍو ﭘﺎڻ ﮐﻲ ﭘﺎﮢﮭﻲ ﮀﺎنَء ۾ وﻳﮭﺎري‬

Thado gharo paan khey paaneyee, chhaaon mein vyaarey
Which means that: a cool pot of water seats itself in the shade. It implies that if
one stays composed one stays out of conflict.
To stay out of conflict, one has to sometimes bow down to a fool to benefit there
from. Hence the Sindhis stated:

.‫ ﭘﺆ ﮔﮇھ ﮐﻲ ﭘﻴﺮي‬،‫ﭘﻨﮭﻨﺠﻲ ﭤﻮري‬

Pahanjey thore, Pau gaday khey perey
Which literally means that: for ones benefit, one sometimes should pamper a
donkey (a fool).

‫ ﻟﮁﮡ ﺑﻪ وﭸﻦ‬،‫ﻟﮁﻤﻲ وﭸﻲ‬

Lachhmi vanjey ta lachhan bi vanjan
Which literally means that: What happens when wealth bids adieu? Sometimes it
takes your good qualities with it.
Another method of remaining peaceful is not to be distressed, when one possesses
less, and not be proud when one has much. Thus:

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

Thoro disee araao na thijey, Ghano disee araso na thijey
Sindhis believed that: one should live according to ones means. Hence they
observed:
 ‫ ﭘﻴﺮ ڊﮔﮭﺎڙﺟﻦ‬،‫ﺳﻮڙ آﮬﺮ‬
Savar aahir paer digherjan
Which means that: one should stretch ones legs according to ones blanket.
It is believed that if your right hand does a good deed, your left hand should not get
to know about it. On this creed, Sindhis opined:

.‫ ﮐﻮھ ۾ אﮀﻼِء‬،‫ﻧﻴﻜﻲ ﻛﺮ‬

Nekee kar, Khoh mein Uchhilae
Which literally means that: after having performed a good deed, drop the thought
of it into the well.
There are people, who do nothing but exaggerate. About such humans, Sindhis
stated in Sindhi that:

.‫ﻧﻮڙيَء ﻣﺎن ﻧﺎﻧﮓ ﻧﻪ ﻛﺠﻲ‬

Noree maan naang na kaje
Which literally means that: such people convert a rope into a snake.

‫ ﺗﺎزيَء ﮐﻲ אﺷﺎرو‬،‫ﭨﭩﻮنَء ﮐﻲ ﭨﺎرو‬

Tatoon khe taro, kazi khe isharo
Which means that: Spur to the good running horse but whip for slow moving 

‫ אﺗﻲ ﭠﻮﮘﻲ ﺑﮏ ﻧﻪ ﻣﺮن‬،‫ﺟﺘﻲ ﻟﻮﭜﻲ ﮬﺠﻦ‬

Jite Lobhi hujhan, utey thogi bukha na maran
Which means that: Where there is greedy, the cunning will not remain hungry

‫ﮬﻚ ﮬﭣ ۾ ﭔﻪ ﮔﺪرא ﮐﮣﻲ ﻛﻮ ﻧﻪ ﺳﮕﮭﺒﺎ‬

Hika hatha mein ba gidra kone khani saghanda.
Which means that: Two swords cannot be occupied in a single sheath
 .‫ﻣﻴﺮ ﺑﺠﺎر ﮐﻲ ﻛﻨﻦ ﺟﻲ ﮘﺎﻟﮭﻴﻦ ﻣﺎرאﻳﻮ‬
Mir Bajar kheay kannan jee galhiun marayo
It means:  whispering makes others suspicious and there is internal friction and
house divided easily falls just like cards! 

،‫ ﺳﻮ ول ﻧﻪ آوي‬،‫ﺟﻮ وﭸﻲ ﺟﺎوي‬

.‫ ﺗﻪ ﭘﮍ ﭘﻮﭨﻲ ڍאوي‬،‫ﺟﻲ ول آوي‬
“Jo Vanje Jaave, So Phir Na Aave,
Je wal Aave, Ta Parr Potre Dhave”

.‫ ﮬﺮو ﻧﻪ ڏﺋﻲ ﮬﭣ ۾‬،‫ﭘﺌﺴﻲ ﺑﻨﺎ ﭘﺮﺳﺎد‬

“Paise Bina Prasad, Haroo Na De Hath Mein”

‫ ﺣﻜﻴﻢ ﻟﻘﻤﺎن وٽ ﺑﻪ ﻧﺎﮬﻲ‬،‫ﺷﻚ ﺟﻲ دوא‬

"Shaka jee dawa Hakim Lukman wat bi Naheay"
It means that: there is no remedy for Suspicion!

‫ ﭘﺮ ﭴﺎڻ وھ ﺟﻲ ﮘﻨﮃڙي‬،‫زﺑﺎن آﮬﻲ ﻧﻨﮃڙي‬

"Ziban aheay nandhrri par Jan viiha jee ghandhri"
It means that: Tongue though is a small, but it may be considered full of poison, if
not used properly. For people who exaggerate, Sindhis said: 
ُ ‫ ﭴﺎﺋﻲ‬،‫ﺟﺒﻞ ﮐﻲ ﭤﻴﺎ ﺳﻮر‬
.‫ﻛﺌﻲ‬
Jabal khey thyaa soora, jaayee kuyee
Which literally means that: the mountain had labor pains, but only a mouse took
birth. Similarly:
ُ
.‫ ﻣﺎن ﭘﺴﺎري آﮬﻴﺎن‬:‫ ﭼﻲ‬،‫ﻛﺌﻲ ﻟﮅي ﮬﻴﮉ ﮘﮍي‬
Kuey ladhee haid garee, Chavey aaon pasaaree
Which literally means that: a mouse found a piece of turmeric, and claims to own
a grocery store.
About people who paint an exaggerated image about themselves, Sindhis claimed:
 .‫ ﺑﺎﺑﻮ ﺑﻨﺪوﻗﻦ وאرو‬:‫ ﭼﻲ‬،‫ﻟﭝﻲ ﮔﮭﺮ ۾ ﻟﭟ ﻛﺎ ﻧﻪ‬
Labhey ghar main lath ka na
Che: Babo bandookan vaaro
Which means that: he is a type of person who does not even own a stick, and he
claims to be a master of guns.
In matters of relationships, Sindhis made interesting observations.
For a brave man they believed that:

.‫ ﻧﻪ ﺗﻪ ﺟﮇي ﺟﻮ ﺟﮇو‬،‫ﻣﮍس ﺗﻪ ﭰﮇو‬

Murrs ta phado, Na ta jade jo jado
Which literally means that: unless a husband is hard to please, he is not good
enough.
Probably the macho image of a difficult man was attractive to a Sindhi woman. On
the other hand, may be the proverb was coined by the parents of the girl to make
her life more satisfactory, by praising the negative traits of her husband.
In the following proverb however, they categorically compare a son-in-law to a
crooked stick. Sindhis state:

.‫ ڏﻧﮕﻲ ﻛﺎﭠﻲ‬،‫ﻧﺎﭠﻲ‬
Naathee, dingee kaathee
Present time Sindhis would probably disagree with the above observation, as one
often sees sons-in law as caring as ones sons and daughters.
During the time that our fore-fathers lived their life in Sindh, daughters must have
been a lifelong liability, hence Sindhis stated:

.‫ ڌيُء وﺳﻲ‬،‫אﺑﻮ ﮔﺴﻲ‬

Abo gasey, dheeya vasey
Which literally means: father has to work very hard so that his daughter prospers.
It is interesting to observe how much the daughter’s parents would give in for the
happiness of their female off-spring.
The following proverb was probably coined by dejected girls’ parents who would
not reciprocate the humiliation inflicted upon them by the in-laws of their
daughter. They stated:
 ‫ ﺗﻦ ﺳﺎن ﺳﻴﻨﻮ ﻛﮭﮍو ﺳﺎﮬﻴﻮن‬،‫ﺟﻦ ﮐﻲ ڏﻧﻴﻮن ﭴﺎﻳﻮن‬
Jainkhey dinyoon jaayoon, Tin saan sseno kahro sahyoon
Which means that: once one has given ones daughters in marriage, one cannot get
angry with her new family.
The previous two proverbs point to the fact that having daughters put one through
difficulties and humiliation at the time when these sayings were coined. However it
is interesting to note that the Sindhis of yore believed that a son shares you
properties and possessions whereas a daughter partakes of your joys and sorrows.
Hence Sindhis stated:

.‫ ڌيُء ﭜﺌﻲ ﺣﺎل ﭜﺎﺋﻲ‬،‫ﭘﭧ ﭤﺌﻲ ﻣﺎل ﭜﺎﺋﻲ‬

Put thyey maal bhai, Dheeya thyey haal bhai
Sindhis stated:

.‫ ﭘﭧ ﺟﻲ دل ﭘﭥﺮ‬،‫ﻣﺎُء ﺟﻲ دل ﻣﮑﮡ‬
Maau jee dil makhan, Puta jee dil pathar
Which literally means that: a mother’s heart is soft as butter while the heart of the
son is made of stone.
Elders claimed that though a mother-in-law be hard as wood , she is good to have
around, as during times of need she would always be there to extend a helping
hand. Hence they stated:

.‫ ﻛﺎٺ ﺟﻲ ﺑﻪ ﮔﮭﻮري‬،‫ﺳﺲ‬
Sas, kaath jee bi ghoree
About a daughter in law, Sindhis believed:

.‫ ﮀﻜﻲ ﺗﺎﮢﻲ ڏھ ڏﻳﻨﮭﻦ‬،‫ﻧﺌﻴﻦ ﻛﻨﻮאر َﻧ َﻮ ڏﻳﻨﮭﻦ‬

Nayee kwaanr nava deenha, Chhikey taaney daha deenha
Which literally means that: Bride remains a new bride for 9 days or utmost for 10
days. This proverb probably means that a bride gets to rest for 9 days after which
she starts her domestic duties.
The mother-in-law of those days resented the relationship her daughter-in-law had
with her own family. Hence there is the saying:
 .‫ ﻣﭥﺎن آﻳﺲ ﭘﻴﻜﺎﮢﻮ ﻧﻴﺎﭘﻮ‬،‫وﻳﭡﻲ ﮬﺌﻲ رﭠﻲ‬
Vethee huyee ruthee, Mathaan aayus peko maanoo
Which literally means: She was sitting annoyed and upset, and to make it worse,
came someone to visit from her family.
Yet strangely, to contradict the above, the following saying states that: the in-laws
of one’s off-spring are as dear to one, as one’s own eye pupils. Thus Sindhis
stated:

.‫ آﮬﻦ ﻧﻴﮡ‬،‫ﺳﻴﮡ‬
Sena: aahn nena
Sindhis believed that:

.‫ ﺳﻮ ﮔﺎﺑﻮ‬،‫ﺟﻴﻜﻮ ڏאڍو‬
Jeko daadho so gaabo
Which means that: he who stands his ground, eventually wins.
Yet during arguments and discussions, Sindhis wisely observed that:

.‫ﮬﭥﻲ ﻧﻪ وﭴﻨﺪي آﮬﻲ‬-‫ ﮬﻚ‬،‫ﺗﺎڙي‬

Taari hik hathee kon vajandee aahey
Which literally means that: one cannot clap with one hand. It implies that
wherever there is an argument, all parties are probably to blame to a certain extent.
About the grand children from the daughter’s side, Sindhis claimed:

.‫ڏوﮬﭩﺎ وڌﻧﺪي ﺟﺎ وﻳﺮي‬

Doita vadhandey very
Which implies that: the children from ones daughter were never close enough to
their maternal grand-parents, however much the latter pampered the kids.
This was probably due to the fact that children spent more time with their paternal
grand-parents, and hence were influenced by their opinion.
It is interesting to note that this proverb does not generally ring true now-a-days,
probably because grand-children spend enough time with their maternal grand-
parents and formulates their own beliefs. Maternal grand-parents claimed:
 .‫ ڏوﮬﭩﺎ ﮐﺎﺋﮡ وאرא‬،‫ﻧﺎﻧﻲ رڌڻ وאري‬
Naani radhan vaaree, Doitaa khaain vaaraa
Which literally means that: maternal grand-children eat while the grand-mother
toils and cooks.
Grand-parents believed that:

.‫ﻣﻮر ﮐﺎن وﻳﺎج ﻣﭡﻮ‬

Moor khaan vyaaj mitho
Which means that: the interest is always more enjoyable than the principal
amount, thereby implying that one tends to love ones grand-children more than
their parents.
Talking about interest accrued from wealth, Sindhis observed that: interest "runs"
which implies that it augments even during the night. Thus they stated:

.‫ رאت ﺟﻮ ﺑﻪ ﭘﻨﮅ ﻛﺮي‬،‫وﻳﺎج‬

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

.‫وﻳﺎج آﮬﻲ ﺻﻮرﺗﻲ ﮔﮭﻮڙو‬

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

.‫ وڏو ﻣﺮض‬،‫ﻗﺮض‬
Karz vado marz
Which means that: owing debts is like suffering from a bad disease.

‫ אﻳﻨﺪو ﺳﭛ ﻛﻮ ڏﺳﻲ‬،‫وﻳﻨﺪو ڏﺳﻲ ﻛﻮ ﻧﻪ‬

Eendo sabko disey, vendo disey kon
Which means that: People have a way of noticing how much money comes into the
house, but they generally never keep count that how much goes into expenditure.
However whatever one is able to salvage from a bad debt is good. Hence if a ship
drowns, salvage the iron. The latter is what is expressed in the following proverb:
 .‫ ﻟﻮھ ﻣﻠﻲ ﺗﻪ ﺑﻪ ﭜﻠﻮ‬،‫ﭔﮇل ﭔﻴﮍيَء ﻣﺎن‬
Budyal beri maan, Loh bhee chango
The following proverb states that:

.‫ ﺳﻮ دل ﺗﻲ‬،‫ﺟﻮ ﭼﻠﮫ ﺗﻲ‬

Jeko chul tey, So dil tey
Which means that: one is always fonder of those members of one’s family with
whom one lives and eats together.
The following proverb did not contend with the last saying’s belief because
Sindhis claimed:

.‫ ﺳﺘﻦ ﺟﻨﻤﻦ ﺟﻮن وﻳﺮﻳﺎﮢﻴﻮن‬،‫ڏﻳﺮﻳﺎﮢﻴﻮن ۽ ﭴﻴﭡﻴﺎﮢﻴﻮن‬

Deraanyoon jethaanyoon, satan janman joon veraanyoon
This means that: sister’s in -law (wives of brothers), continue to remain enemies
since the last seven generations. Even though they probably stayed and ate
together.
Maybe the reason for the arguments and quarrels was the fickle mind of the
woman. For such females, Sindhis claimed:

‫ ﻛﮇﮬﻦ ﭨﻨﮓ ۾ ﺗﻪ ﻛﮇﮬﻦ ﭔﺎﻧﮭﻦ ۾‬،‫ﭼﺮيَء ﮐﻲ ﭼﻮڙو‬

Charee jo chooro, Kadheen tanga mein, Kadheen baanh mein
This literally means that: a crazy woman wears a bangle, sometimes on her wrist
and sometimes on her leg. This proverb is pointing to the fickle nature of an
unstable woman.
Misunderstandings on financial matters were probably as common then, as they are
now, hence elders very wisely stated:

.‫ ﭨﻴﻮن ﻟﻴﮑﻮ‬،‫ﭔﻪ ﭜﺎﺋﺮ‬

Ba bhaur, tyon lekho
Which literally means that: where there are two brothers, a written document (of
finance and properties) must exist.
Well, brothers seemed to enjoy a certain power. Then what about a brother’s wife?
Elders observed:
 .‫ ﺟﮗ ﺟﻲ ﭜﺎﭴﺎﺋﻲ‬،‫ﻏﺮﻳﺐ ﺟﻲ ﺟﻮِء‬
Gareeb jee joy, jag jee bhaajaayee
Which means that: the wife of a poor man is like a brother’s wife to the world.
I believe that the above means that just like a brother’s wife was supposed to serve
one with respect, so was a poor man’s wife.
When sensitive mothers-in law would want their new daughters-in law to follow a
certain code of conduct, they would instruct their daughters, and naturally the
daughter- in- law of the house would emulate the same act. Hence the saying:

.‫ ﺳﮑﻲ ﻧﻨﮭﻦ‬،‫ﭼﺆ ڌيُء ﮐﻲ‬

Chao dhiya khey, sikhey noonha
Which means: If you instruct your daughter, your daughter-in-law learns.
Obviously during the days of yore, there must have been daughters in law or/and
wives who spent enough time following their own pursuits or the following
proverb would not have been formulated. It claims:

.‫ ﭔﺎر ﭼﻮرن ﮐﻲ‬،‫ﮔﮭﺮ ﮔﮭﻮڙن ﮐﻲ‬

Ghar ghorran khey, Baara choran khey
Which literally means that: the house has been left to the horses, and the children
have been left under the care of thieves.
Sindhis probably did not broad-cast the above news, because they believed that one
must not wash dirty linen in public. Hence they stated:

.‫ ﮔﮭﺮ ۾ ڌوﺋﺠﻲ‬،‫ﮔﮭﺮ ﺟﻮ ﻛﻦ‬

Ghar jo kin, Ghar mein dhoejey
Which literally means that: one must wash ones dirty laundry at home.
Talking of homes Sindhis stated:

.‫ ﭔﮇي وﭸﻲ ﻣﺮ‬،‫ﮔﮭﺮ ۾ ﮔﮭﺮ‬

Ghar mein ghar, Budee vanjee mar
Which means that: if your extended joint families live under the same roof, you are
as good as dead.
Obviously Sindhis were talking about the intrigues, tensions and arguments that
would result because of so many people of different hue and character living
together. Hence they stated:

.‫ ﻣﭩﻦ ﺟﻮ ﭘﺎﮢﻲ ﺳﻜﺎﺋﻲ ﮀﮇي‬،‫ﮔﮭﺮ ﺟﻲ ﮔﮫ ﭘﻴﮫ‬

Ghar jee gahpee, Mattan jo panee sukaayey chhadey
Which literally means that: arguments in a house can get so hot, that they are
capable of drying up the water in the earthen pots.

‫ ﺟﮭﺎن ﺧﻮش‬،‫ﺟﻲُء ﺧﻮش‬

Jeeyu khush ta jahaan khush
Which means that: If you are with health and pleasure, you will find the world in
pleasure. Laugh and the world laughs with you. 
The following saying was probably formulated by a dejected mother-in-law who
claims:

،‫ ﺳﻴﺒﺎﺋﺘﻲ ﺳﻮﻧﮭﻦ ﻛﺎڻ‬،‫ﺷﻴﺪي ﺳﻜﻲ وﻳﺎ‬

.‫ ﺳﻴﺎﮢﻲ ﻧﻨﮭﻦ ﻛﺎڻ‬،‫ﺳﺲ ﺳﻜﻲ وﺋﻲ‬
Sheedi sikee weya soonha kaan,
Sas siki waee siyaani noonha kaan
Which means that: the dark-skinned people yearn for a fair complexion, whereas I
long for a sensible daughter-in-law.
The above mother-in-law probably agrees with the following proverb:

.‫ ﺳﮭﮣﻲ ﺳﻴﺮت ﭜﻠﻲ‬،‫ﺳﮭﮣﻲ ﺻﻮرت ﮐﺎن‬

Suhni Soorat khan, Suhni seerat bhali
Which means that: it is better to have uprightness, rather than possess good looks.
Yet another saying exists to confirm the above belief.

.‫ﺳﮭﮣﺎ ﭨﻮھ ﭘﭩﻦ ﺗﻲ ﭘﻴﺎ آﮬﻦ‬

Suhinaa toohaa Pattan te pya Ahn.
Which literally means that: beautiful "tooh" abound in the desert.
This proverb implies that just like "tooh", which is beautiful in look but bitter in
taste and grows in plenty in deserts. Similarly good looking people have no value,
unless they possess good qualities.
Sindhis believed that:

.‫ دאﻧﺎُء دﺷﻤﻦ ﭜﻠﻮ‬،‫ﻧﺎدאن دوﺳﺖ ﮐﺎن‬

Naadaan dost khan, Daanav dushman bhallo
Which means that: it is better to have a wise enemy than a foolish friend.
Sindhis also believed that it is better to be criticized by a wise man rather than be
praised by a fool. Hence they stated:

.‫ ﺳﻴﺎﮢﻲ ﺟﻲ ﭨﻮכ ﭜﻠﻲ‬،‫ﻣﻮرک ﺟﻲ ﺧﻮﺷﺎﻣﺪ ﮐﺎن‬

Moorakh jey khushaamad khan Syaaney jee tok bhalee
Sindhis probably believed that a stupid friend is like a:

.‫ אﭜﺎﻣﻲ ﮔﮭﮣﻲ‬،‫ﺳﮑﮣﻲ ﻛﻨﻲ‬

Sakhini kunee ubhaamey ghanee
Which means that: an empty vessel bubbles more, or makes the most sound. Empty
vessel, thunders much.
Probably that is why Sindhis concluded that it is better to cut a bad finger, rather
than the poison spreads. Hence they stated:

.‫ وڍي ﭜﻠﻲ‬،‫ﻛﻨﻲ آﮜﺮ‬

Kini aangur vadhee bhalee
Yet Sindhis did not want to make generalizations. They realized that:

.‫ﺳﭛ آﮜﺮﻳﻮن ﺑﺮאﺑﺮ ﻧﺎﮬﻦ‬

Sabh aangriyoon baraabar nahin
Which means that: all fingers are not of the same size or shape.
Not only about people and friends, but Sindhis observed that, children born from
the same parents never enjoy the same destiny. Hence they claimed:
 .‫ ﭜﺎڳ ﻧﻪ ڏﻳﻨﺪي وﻧﮉ‬،‫ﻣﺎُء ﭴﮣﻴﻨﺪي ﭘﭩﮍي‬
Mau janeendi putrra, Bhaag na deendi vandey
Which means that: though a mother gives birth and life to children, yet she cannot
divide the same destiny equally amongst them.
Even though each of us enjoy separate and different destinies from our siblings,
relatives and friends, Sindhis believed that rather than burn in envy because others
enjoy better fortune, one must remember that by wishing them well, one tends to
benefit from their good fortune, if one continues to be their friend. Hence they say:

.‫ﺳﺎﺋﻲ ﻣﺎن َﺳ َﻮ ﺳﮏ‬

Saa-ey maan sau sukha
Which means that: one can derive a lot of benefit from the fortunate ones.
Sindhis urged the less fortunate ones; not to lose heart but to have patience. One
should never lose heart, during the ups and downs of life, but be patient. They
claimed:

.‫ ﻣﭡﻮ آﮬﻲ‬،‫ﺻﺒﺮ ﺟﻮ ﭰﻞ‬

Sabur jo phal mitho aahey
Which means that: patience brings a sweet reward. The Sindhi wise ones believed
that:
ُ ،‫َﭘ ُﺮ ﭘﻴﻮ‬
.‫ﮔﮭﺮ وﻳﻮ‬
Par pyo, ghar vyo
Which implies that: when an intruder enters ones house, he may be the cause of
the destruction of one’s home.
Though Sindhis were famous for their "Mehmaan navaazi" which means that
Sindhis were excellent hosts, they were also wary of intruders and therefore urged
others to eye them with suspicion. About such people they said:
 .‫ ﺑﻮرﭼﻴﺎﮢﻲ ﭤﻲ وﻳﭡﻲ‬،‫آﺋﻲ ﭨﺎﻧﮉو ﮐﮣﮡ‬
Aa-ee taando khanan, Borchyaani thee vethee
Which means that: she came only to borrow a charcoal, but remained to take full
charge of the kitchen.
Sindhis did not only criticize what harm others can inflict upon you, but realized
that you alone can be responsible for what fate holds for you if you choose to do
the wrong thing Hence they said:

.‫ ﮬﭣ ﺑﻪ ﻛﺎرא ﭘﻴﺮ ﺑﻪ ﻛﺎرא‬،‫ﻛﻮﺋﻠﻦ ﺟﻲ دﻻﻟﻲَء ۾‬

Koylan jey dalaalee mein: hatha bh kaaraa, paer bh kaaraa
Which means that: if you work in a coal mine, your hands and feet are bound to
get soiled.
I would like to close this offering in the form of this booklet of ours by one of the
wiser sayings of our fore-fathers which claims:
ُ ‫ ﺗﺎن ِﺳ‬،‫ﺟﺎن ﺟﻲُء‬
.‫ﮏ‬
Jaan jeeyu tahaan sikhu
Which means that: there is no end to learning and that while one continues to live
one continues to learn.
One will learn more from the wise sayings of ancestors. He should have to follow
the roots of society through these sayings and get moved towards the future with
intelligence, perseverance, pride and dignity.
َ ‫ ﺟﻲ ﭘﮁﻦ ﺳﻲ ِو‬،‫ُﭘﮁﮣﺎ ﻧﻪ ﻣﻨﺠﻬﮣﺎ‬
،‫ﻳﺮ‬
َ ‫ﻛ َﻠ‬
.‫ﮑ ُﮡ ۾ ﮐﻴﺮ‬ ُ ‫ ﺳﻮ‬،‫ﻣﺎڙﮬ ِﺌﻴﻦ‬ َ ‫ﺟﻮ َﻟ‬
ُ ‫ﮑ ُﮡ ۾‬