Sakhi Sajal Sher Darbar of Shikarpur and the legacy of Jhulelal
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hikarpur 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.
Traditionally, Jhulelal’s iconography portrays him seated on a palla fish while holding a sacred book. However, in recent years, his iconography has evolved.
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.
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