HINDU COMMUNITY OF
PAKISTAN
1. THE FAITH
After the Partition of India, Hinduism in the existing Pakistan had a much smaller numerical existence in the newly created state of Pakistan, but has nonetheless played a major role in its culture and politics as well as the history of its regions. Hindu religion has been the product of a long process of evolution, the origin of which can be traced to remote antiquity. The earliest form of religion practised in the Indus Valley was the worship of a three faced male deity with horns, who has been designated as proto-Shiva, being akin to the Shiva of classical Hinduism in some respects. According to the widely accepted view, Indo-Aryans immigrated from their cradle land in South Russia by about the 15th century B.C. and spread to the Indus Valley. The Aryan tribes which occupied Sindh and the Punjab were the Sivas, Parsus, Kekayas, Vrichivants, Yadus, Anus, Turvasas and Druhyus.
Hindu" derived from the word "Sindhu" (Indus River) of Pakistan in present day Pakistan.. The Sindhu is one of the holy rivers of Hinduism. It is believed that initially, the people of Sindhu continue to call themselves "Sindhis" and not "Hindus" was exclusively the foreign geographic term for Indus Valley in ancient times. It had nothing to do with neither the religion of Hinduism nor the region of present day India. This is proven in the Achaemenian inscriptions at Persepolis and Greek texts like those of Herodotus. It was many centuries later that the term "Hind" was used by some foreigners to further encompass much of South Asia, again as a geographic term having no religious or national meaning. The land which is today's heavily Muslim Pakistan has played an important part in the origin of Hinduism. In terms of population, Pakistan has the fifth largest population of native Hindus. Relatively little is known about the origins of Hinduism, as it predates recorded history. It has been said to derive from beliefs of the Aryans, ('noble' followers of the Vedas), Dravidians, and Harappans living in the Indian subcontinent. Hinduism subsequently birthed Buddhism and Jainism, which in turn affected the development of their mother religion. Varying ideas of the origin of the Veda and understandings of whether or not the Aryans were native or foreign to Indian soil can change estimates of Hinduism's age from 4000 to 6000 years. The earliest form of religion practiced in the Indus valley was the worship of three faced male deity with horns, who has been designated as proto-Shiva, being akin to the Shiva of classical Hinduism in some respect.
Regarding the Vedas, it is generally thought that they are very ancient and are the basis for the development of Saivism and Vaishnavism. Before 2nd c. B.C. there is no historical evidence for the prevalence of Vedic worship in India. However, from the period of Pushyamithra, who established Sunga Dynasty in 185 B.C. there are evidences to hint the prevalence of Vedic worship in India. But, there was no Vedic religion in the pre - Christian era since the nomadic songs of worship were only in the oral form, and were later put into writing by Veda Vyasa, a Dravidian, in the post - Christian era. Only he compiled, arranged and classified them as 'Vedas'. The Vedas are in Sanskrit and Sanskrit inscriptions are seen only in 2nd c. A.D and thereafter . Historically, the word Hindu predates the reference to Hinduism as a religion; the term is of Persian origin and first referred to people who lived on the other side (from a Persian point of view) of the Sindhu or Indus River. During the British Raj, the term's use was made standard, and eventually, the religion of the Vedic Hindus was given the tag 'Hinduism. After gaining independence and with the departure of colonial power, the population percentage of Hindus in Pakistan was perhaps as high as 15-20%, but would drop to its current total of less than 2 % in the years since partition. According to the 1998 Pakistan Census, caste Hindus constitutes about 1.6 percent of the total population of Pakistan and about 6.6% in province of Sindh. The Pakistan Census separates Schedule Castes from the main body of Hindus who make up a further 0.25% of national population
a. Fundamental Principles
In order to understand the basics of fundamental principles of Hinduism, most of the people believe that it is important to understand the fundamental principles mentioned in the Vedas. There is no such founder for Vedic Traditions and no single book or source is available. The Four Vedas are 25 recensions of Rigveda, 100 recensions of Yajurveda 1000 recensions of Sama veda and 50 recensions of Atharva veda. 18 brahmanas, 11 aranyakas 108 upanishads, these are the vedas. 18 books each for of the vedangas : siksha, niruktha vyakarana, chandasastra, kalpasastra and jyothisha- which are directly linked with vedic literature. In a fundamental sense, the study of any religion is an attempt to understand its perspective on Ultimate Reality and the manner by which humans may relate to that reality. Such high purpose needs to be approached gradually step by step like in any similar studies in science. Hinduism is a conglomerate of diverse beliefs and traditions, in which the prominent themes include:
• Dharma (ethics and duties)
• Samsara (rebirth)
• Karma (right action)
• Moksha (liberation from the cycle of Samsara)
Dharma is the most central and core concept of Hindu philosophy. All other principles and values flow from this particular belief system. The word Dharma is formed from the root dhr and literally means to hold, sustain and maintain a thing in its being. There is no accurate translation of the word into English but we may have a glimpse of its vast scope by translating Dharma as right action, right conduct, virtue, moral law, etc. Every form of life, every group of people has its Dharma, which is the law of its being. The concept of Dharma encompasses all aspects of our lives. Dharma also set forth first of four personal aims, speaks of to be realized or striven for during the course of one's life time: Dharma, artha, karma and moksha. Artha implies wealth, prosperity, reputation or fame etc. Karma implies sensory and aesthetic fulfillment. Moksha is liberation and salvation. So the basic principles behind every follower of Hinduism is that it is one's obligation to practice Artha and Krama with Dharma as the foundation so that the primary object of Moksha (reaching salvation and a release from cycles of birth) may be obtained. In Hinduism the Moksha is considered to be a primary principle, and it is believed that by all means the followers must participate fully in the affairs of society, raise a family, enjoy the good life, and serve the community ... all within the framework known as Dharma. In Hinduism happiness, prosperity, and good life are considered to be legitimate human experiences as long as they are within the framework of Dharma . It also believes in truth, honesty, non-violence, celibacy, cleanliness, contentment, prayers, austerity, perseverance, penance, and pious company. Hinduism has its origins in such remote past that it cannot be traced to any one individual. Some scholars believe that Hinduism must have existed even in circa 10000 B.C. and that the earliest of the Hindu scriptures – The Rig Veda – was composed well before 6500 B.C. The word "Hinduism" is not to be found anywhere in the scriptures, and the term "Hindu" was introduced by foreigners who referred to people living across the River Indus or Sindhu, in the north of India, around which the Vedic religion is believed to have originated. Hinduism cannot be neatly slotted into any particular belief system. Unlike other religions, Hinduism is a way of life, a Dharma, that is, the law that governs all action. It has its own beliefs, traditions, advanced system of ethics, meaningful rituals, philosophy and theology. The religious tradition of Hinduism is solely responsible for the creation of such original concepts and practices as Yoga, Ayurveda, Vastu, Jyotish, Yajna, Puja, Tantra, Vedanta, Karma, etc. According to scholars, the evolution of Hinduism may be divided into three periods: the ancient (6500 BCE-1000 AD), the medieval (1000-1800 AD), and the modern (1800 AD to present). Hinduism is commonly thought to be the oldest religion in the history of human civilization. Hinduism is the world's oldest extant religion, with a billion followers, which makes it the world's third largest religion. Hinduism is a conglomeration of religious, philosophical, and cultural ideas and practices that originated in India, characterized by the belief in reincarnation, one absolute being of multiple manifestations, the law of cause and effect, following the path of righteousness, and the desire for liberation from the cycle of births and deaths. There are some common principles and practices that rather loosely provide a cohesive tendency to the diverse beliefs and practices that make up the religion:
• There must be faith in the infallible authority of the Vedas – what is Vaidika.
• There must be faith in the cyclic creation, preservation and dissolution of the Universe.
• There must be faith in the transmigration of souls according to the Laws of Karma.
• There must be faith in the possibility of final liberation of the soul through reunion with the Universal Spirit – The Eternal Brahman.
• There must be adherence to the Laws of Dharma that govern all stages of a believer’s life as well as all major events like birth, marriage and death that occur in it.
Unlike Christianity, Islam, Judaism, Buddhism all of which have founders, Hinduism has no founder. It has no one book such as the Bible or Koran as its basis. It is not an organized religion. It has no founding date. Therefore, Hinduism acknowledges that true religion or Dharma is what governs this universe and maintains its balance. When Dharma becomes weak and ultimately diminishes to a nonentity the universe is destroyed in one of the periodic cataclysms. The basic principle is that the Dharma is maintained by Karma or duty. Thus, devotees of Hinduism and people who belong to the Hindu faith are urged to be absolutely good and perform their duty diligently so that their religion, Dharma, is maintained. The Hindu scriptures are the guiding force to determine the basic principles of the Hinduism that includes Vedic literature. The four Samhitas are a collection of wisdom and comprise the Rig (praise wisdom), Yajur (sacred formula wisdom), Sama (the chant wisdom), and Atharva (the magical charm wisdom). In addition to the Vedas, there are other equally important classes of scriptures belonging to the Smrti tradition. Unlike the Shrutis (revealed), Smrtis are regarded as "remembered" and the principal scriptures in this class include ithihasas i.e the epics; the Ramayana and the Mahabharata with the Srimad Bhagavadgita, (b) Puranas containing myths and legends relating to the Hindu Trinity (Brahma, Vishnu and Maheswara) (c) Dharmashastras, the principal one attributed to Manu, the universal lawgiver and dealing with the creation of the world, varnashrama dharma and civil and criminal law, transmigration of soul and bliss. These scriptures are discussed in details in proceeding paragraphs. . The next fundamental aspect of Hinduism is its tradition of tolerance. Ancient universities and religious centers in India attracted students and visitors from many parts of the known world. They invited debate and inquiry into religious ideas. It is with this spirit that modern Hindus also accept all religions to be true and self-contained
a. Scripture
The scripture in defining the Hindu religion has a very significant role. The scriptures as defined by the O.Owen Cole in his book on five religions in the twentieth century says that, ‘ The scared writings of Hinduism are divided into two groups, Sruti and Smriti.
Surti means that which has been heard, and refers to writings which are believed to have come directly from God. The priests who passed them on orally for centuries trace them back to men who heard them from God himself.
Smriti means remembered. Hindus believe that scriptures which fall into this category represent human recognition of God’s message to mankind. Memory can be defective so these writings are not as highly regarded as the sruti texts .
According to the Wikipedia the free encyclopedia, Hindu scripture is overwhelmingly written in Sanskrit. Indeed, much of the morphology and linguistic philosophy inherent in the learning of Sanskrit is inextricably linked to study of the Vedas and relevant Hindu texts. Hindu texts are typically seen to revolve around many levels of reading, namely gross/physical, subtle and supramental. Hindu literature is divided into two categories: Śruti – that which is heard (i.e. revelation) and Smriti – that which is remembered (i.e. tradition, not revelation). The Vedas constituting the former category are considered scripture by many Hindus. The post-Vedic Hindu scriptures form the latter category: the various shastras and the itihaases, or histories in epic verse. A sort of cross-over between the religious epics and Upanishads of the Vedas is the Bhagavad Gita, considered to be revered scripture by almost all Hindus today. This allows for many levels of understanding as well, implying that the truth of the texts can only be realized with the spiritual advancement of the reader. It is divided into two categories: Shruti- that which is heard (I.e. revelation) and Smriti- that which is remembered (I.e. tradition, not revelation) .
The Hindu scriptures are massive, and were written between 1400 B.C. and A.D. 500. The oldest of the Hindu scriptures is the Veda, which literally means “wisdom” or “knowledge.” The Vedas contain hymns, prayers, and ritual texts composed from about 1400 to about 400 B.C.
Shruti
The Vedas are considered scripture by all Hindus. The revealed scriptures are the Vedas, a word meaning knowledge. There are four Vedas, the most important being the Rig, or Royal, Veda. These books have no single author. The Vedas were perhaps compiled 4000 year ago and are the oldest religions books in existence. The Vedas cover a variety of subjects including various Hindu rituals. Of the many Vedas that may have once existed, four have survived, these are;
1. The Rig Veda or the Hymns of Praise
2. The Sama Veda or the Melodies
3. The Yajur Veda or the Sacrificial formulas
4. The Atharva Veda or the Magic formulas .
While the overwhelming majority of Hindus may never read the Vedas, the reverence for the more abstract notion of eternal knowledge (Veda means knowledge) is etched deep into the hearts of all those who follow Veda Dharma. Classed with the Vedas (which specifically refer to the Rig, Yajur, Sama and Atharva) are their famous commentaries, the Upanishads. The Upanishads are a collection of writings composed between 800-600 B.C. Over one hundred of them still exist. These writings marked a definite change from the sacrificial humans and magic formulas in the Vedas, to the mystical ideas about man and the universe – specifically the Brahman, and the atman (the self or soul). The Upanishads had a great influence on Gautama Buddha, the founder of Buddhism. While the early Vedas lay the foundation for subsequent Hindu ritual, cosmology and developing philosophy, the Upanishads built the edifice of mystic insight and abhorrence for ritual at the expense of spiritual insight. Forming the core of the Vedanta (End of Vedas), they streamline the excessive litany of praise to Vedic gods and capture the essence of the Rig Vedic dictum "Truth Is One." They set Hindu philosophy apart with its embrace of a single transcendent and yet immanent force that is native to each man's soul, an identification of micro- and macrocosm as one. It can be said that while early Hinduism is most reliant on the four Vedas, Classical Hinduism, from the Yoga and Vedanta to Tantra and Bhakti streams, was molded around the Upanishads.
Bhagavad Gita
The Bhagavad Gita occupies a special position in the hearts of most Hindus. At the beginning one part of the epic probably produced in the second century BC has become the most famous of all Hindu scriptures. Though it was originally written in Sanskrit but later on it has been translated into all the major languages of India as well as European including English. This scripture is composed of Eight Chapters. Technically it is considered Smriti, it has singularly achieved nearly unquestioned status as Shruti, or revealed, and is thus the most definitive single Hindu text, read by millions of bhaktas (devotees) and yogis on a largely daily basis throughout the Sanatana Dharmic world. The Bhagavad Gita is not only the most sacred book of the Hindus, but it is also the best known and the most read of all Indian works in the entire world, despite the fact it was added late to the Mahabharata, sometime in the first century A.D. The story revolves around man's duty, which, if carried out, will bring nothing but sorrow. The significance this story has on Hindu belief is its endorsement of bhakti, or devotion to a particular god, as a means of salvation, since Arjuna, the story's main character, decides to put his devotion to Vishnu above his own personal desires. The Gita ends with Arjuna devoted to Vishnu and ready to kill his relatives in battle. The Bhagvad Gita is a dialogue between Lord Krishna and Arjuna and means the Song of the blessed one. The message in this book speaks about the essence of state in which the highest form of worship is devotion to God as he is revealed in Krishna. Because God’s love for him and his love for God, whoever dies in the battle will live eternally, and whoever survives it will achieve the same good through worshiping this loving God.
Smriti
The post-Vedic Hindu scriptures form the latter category, the most notable of which are the Mahabharata and the Ramayana, major epics considered scripture by most followers of Sanatana Dharma, their stories arguably familiar to the vast majority of Hindus living in the Indian subcontinent, if not abroad. Other texts considered important by today's Hindus include the Devi Mahatmya, an ode to Devi, the Divine Mother, and the Yoga Sutras, a key meditative yoga text of Shri Patanjali. There are also a number of revered Hindu Tantras and Sutras that command the respect of various Hindu sects of different persuasion, some including the Mahanirvana Tantra, Tirumantiram and Shiva Sutras. The Mahabharat, is considered to be world’s longest poem and one of the finest poem. This was originally composed in Sanskrit in the ninth century BC. This was later on refined on later stages and was translated into most of the world’s languages. The Ramayana is one of the two major epic tales of India, the other being the Mahabharata. A sage-poet named Valmiki wrote the Ramayana. The work consists of 24,000 couplets based upon the life of Rama, a righteous king who was supposedly an incarnation of the God Vishnu. The Mahabharata is the second epic. It is an the story of the deeds of Aryan clans, and consists of some 100,000 verses and was composed over an 800-year period beginning about 400 B.C. The Ramayana is the most recent than the Great Epic and shorter – a mere 24000 Sanskrit couplets. It was composed about five hundred years after the Mahabharata and claims to be the work of one man, Valmiki. This scripture contains the story of good and bad, right and wrong, good and evil, courage and loyalty.
b. Places of worship
Pakistan is the land rich of multi-religious historical places. It is a place where numerous Hindu and Bhuddist temples and historical monuments are scattered throughout its geographical boundaries. Hindu and Bhuddist Kings ruled over the land for centuries and sustained till the advent of Muslims in the late twelfth century. Even during Muslim period, few Hindu Feudal lords continued to rule some regions even upto the time of Emperor Akbar. During that time they have also build religious places of worship, temples and monuments out of strong religious fervor or to commemorate important events. These places of worship were later on decayed and some of them were buried in course of time, which were later on discovered by the archaeologists.
Historically these monuments may be classified into two categories, namely, those of the pre-Muslim period and those of the Muslim period. The pre-Muslim art and architecture is best represented in the excavated historical monuments . The distinction between ‘historical sights’ and ‘ruins’ is quite blurred in many minds: one might say Pakistan has some very important historical sites, but on our part it would be a hasty generalization to agree with this statement the country abundance with many important historical ruins . The Hindu cultural heritage in Pakistan represents a very unique pre historic outlook, temples in Pakistan themselves are not recent but pre-Islamic Pakistan has many places of worship; important to Hindus and Sikhs starting from Bolan to Khyber- representing a mystical history of rich Hindu heritage. Recently Pakistan has given such sites World Heritage Site status.
Katasraj Temple: Chakwal
Associated with the name of the Lord Shiva, the historical Katasraj shrine located in Chakwal district is constructed on a site believed to have been visited by the Pandava brothers of Mahabharata epic fame. Apart from the temples, there is a sacred pool having mythical association with Lord Shiva. According to the legend of the Mahabharata, when Lord Shiva lost his wife Parvati, he felt so upset that the ponds at the eastern and western ends of the temple got filled by his tears. In Sanskrit it is also known as ‘Katak Sheel’ which means flow of tears. Later on the name got twisted to ‘Katas’. The place is of great significance for the Brahmins. The ruins line on either side of the main road from kallar kahar to Choa Saiden Shah. Before independence Katas temple complex was and important center of pilgrimage for Hindus and skill boasts of an impressive collection of buildings, Hindu pilgrimage for flock to Katas every April to bath in a pool sacred to the Hindu god Shiva. There are no less than 50 buildings in Katas
Mystical Tilla Jogian and Rohtas fort
Tilla Jogian is the highest peak in the Eastern Salt Range in Punjab, Pakistan. Tilla Jogian in Punjabi means the hill of saints. At 975 meters (3200ft) above sea level, it is about 25 km to the west of Jhelum city . The view from the top of Tilla is highly rewarding. Rohtas, Pakistan Fort is located in the east of Tilla Jogian at a distance of about 7 km from Dina, a rapidly expanding town on the GT Road. Tilla Jogian can be seen from districts of Mandibhaudduin, Gujrat, Jhelum and Chakwal. Hindu Temple at Tilla Jogian: For thousands of years it was a place of sun worship for the Hindus because the Sun can be seen here earlier and sets here later due to its height. It became a place of worship for Hindus. Tilla Jogian in Punjabi means the hill of saints. Tradition holds that Tilla Jogian was founded 100 B.C.Tilla Jogian also means Hill of the Yogis and lies about 50 kilometers North of Bhera. This is where the Kanpatha Jogis, who pierced their earlobes, founded by Guru Gorakhnath have left behind a monastery
Rohtas Fort is situated near Jehlum in Pakistan. Just about 20 kilometers from the famous fort, the ruins of “Tilla Jogian” are situated atop a hill. Rohtas is a garrison fort built by the Great Afghan King Sher Shah Suri. He named Qila Rohtas after the famous Rohtasgarh Fort in Shahabad district near Baharkunda, Bihar which he captured from the Raja of Rohtas Hari Krishan Rai in 1539. The history of Rohtas is a long. From old texts and inscriptions found near Rohtas, it appears that the fort was in the possession of the Hindu king Pratapdhavala of the Japla dynasty. It was built by Harish Chandra of the solar dynasty and was named after his son Rohitasva after whom the fort (Rohtasgarh) was named. The site gets its name from the legend of Heer-Ranjha. Tilla Jo gian comprises of a complex of hindu temples housing at least three baths and a network of waterworks with at least two minor dams. The ancient stone pathway leading up to the highest temple are still intact and are still the only way to get to Tilla Jogian. By mere observation it can be deduced that the complex of temples was home to a population of religious elite, at least in hundreds; the lifestyle practiced here was one of luxury and affluence. Though no record can easily be found of the ruin’s purpose and position in history, it can be ascertained that this would have been a site of at least some religious significance in its prime .
Nandana – the Garden of Indra, is situated few miles away towards eastern side of Saiden Shah. Nandana is situated near to the Ketas. History of the Nandana fort and pass can be trace back in 991 when the Raja of Lahore attempted and invasion from east. At Nandana there are extensive remains comprising of bash of Bhuddish Stup, Fort, Hindu Temple of Kashmiri style, a mosque of a later period. The earliest of these remains are that of stupa which may date not later than the 7th or 8th centuries A.D
Malot Temples
The Malot temples, built of local red sand stones of salt range mountains, are located located on the road leading to Malot village near Choi village. The road is linked with main Kalar kahar road. It is nine miles away in the south of Katas and same distance from Kalar kahar in the east. It is at the height of 3000 feet and the original spread of the fort was 2000 feet from east to west and 1500 feet from north to south. The inner most spread is 1000 by 500 feet. Gen Cunningham estimated the radius of 2.5 miles . The name is after the King of MalDev or Malu . The two present temples were looked after by the Brahman Bali Hindus till 1947. The Guru of Bali Hindus, Guru Tarlok Nath shrines were frequently visited by them. In the year 1527 Daulat khan Lodhi was forced by the royal forces of Mughal king Babur, to surrender. Mahan Singh, father of Maharaja Ranjeet singh, also built a small fort here at Malot in early 19th century. Another important temple at Malot is the Shiv Ganga temple, which is located at the eastern side of Malot. It is a charming place with 8th – 10th century temple.
Swat Valley
Like Salt range and Indus valley in Punjab, the North West frontier provinces also represents very rich heritage of Hindu cultue and civilization, this land has very significant history, where civilization like Gandhara, has flourised. During Hindu Shahi period from 8th century to 10th century this was the Raja Gira’s Fort was regional capital of Swat. Ruins of, the last Hindu ruler were excavated by the Italians in 1950’s. The first mosque built in Swat was excavated in 1985 below the Hindu Shahi Fort in 1985. Barikot is a very nice place, surround by mountains and very friendly people. The area between Chakdara Bridge and Saidu Sharif is littered with the remains of pre historic Aryan's Gandhara grave culture, Buddhist shrines and buildings of the Hindu Shahi Period. These archaeological sites are concentrated around three towns; Birkot, Udegram and Saidu Sharif. Near Chakdara Bridge there are ruins of Hindu Shahi Period and stupas at Haibatgram, Top Dara and Landakai. Gumbat Stupa is situated 9 kilometers south of Birkot (locally known as Barikot)in the Kandag Valley. This is one of the best preserved stupas of Swat. It consists of a cell of about 12feet square with windows. It is surrounded on all sides by a narrow passage intended to walk around sacred images while worshiping. Before Gumbat is a large building known as Kanjar Kot, meaning Dancer’s Mansion. The place is beautiful but it is nor advisable to walk there without the help of locals. From the end of the road to the stupa you need to walk about 30 minutes (at least). Besides the remains of the stupa, there are some remains of the monastery. Nothing has been done so far to preserve the site, but the stupa itself is in a rather good condition.
Three kilometres from Birkot towards Saidu Sharif is Shingerdar Stupa. The site is close to the road and safe. 1.5 kilometers from Shingerdar is a large Buddha Carving on a cliff facing the road.. Further after 6 kilometers is the Gogdara Rock Carvings. These 3000 years old engraving consists of different animals. There are some carvings in which humans were driving two wheeled war chariots. These carvings were probably works of ancient Aryans.
One of the most important Buddhist shrines of Swat is Butkara Stupa near Saidu Sharif. This was built by Ashoka in 2nd century BC. It was enlarged many times. In 1955 it was excavated by Italians. Most of the stone carvings are now displayed in the museum around the world. Stupa was repaired last time in 8th century than it was abandoned and allowed to crumble
Gor Khuttree & Balmiki temple Peshawar
Gor Khutree in the old city of Peshawar , Pakistan was identified by Sir Alexander Cunningham with Kanishka Vihara (the Great Stupa of King Kanishka) while Professor Dr Ahmad Hasan Dani identified it with the place where the famous tower of the Buddha bowl once stood. According to the historical record it was the place of Hindu pilgrimage where they performed the Sardah ritual . Later during the Sikh occupation of the area they converted the site into the residence and official headquarters of their leader who was governor of Peshawar from 1838-1842. They constructed a temple for Shiva there. The Gorakhnath Temple is situated in the centre, a network of cells and buildings in the southern and western side of the complex and a fire brigade building, which was built in 1912. Almost 150 years old Balmiki temple is located in the Kalibari area of the city. The temple is a classical example of Hindu rich heritage. In this area of Peshawar a small Hindu community is concentrated. The Kali Bari land originally belonged to one Mehr Chand Khanna until Partition in 1947 when the Hindu community living there assumed control and ownership. The documents are in the possession on the Hindu community's elder Ram Lal . There exists an old Hindu Temple which was built there in 1861 still exists and is an active place of worship. Divided into two compounds called Chorasi Ehata and Gaadi Ehata respectively, the area comprises 68 to 70 housing units and a Hindu temple, the Balmiki Mandir, all dating back to 1861.The owner of the property, a Brahman Hindu called Mehr Chand Khanna, migrated to India in 1947, but the premises were never vacated as the residents decided to stay on in Pakistan.
The problem with Balmiki sect is that it has not been considered in caste system of Hindu religion it falls outside the three castes recognised by Hinduism. In other words, they are the untouchables that still suffer disabilities in both in India and Pakistan and are consigned to the role of garbage collectors. In Pakistan, too, for a long time the Balmiki have been the 'khakrob' (sweeper) community, but with the Passage of time their status in society is gradually improving. In Sindh and Balochistan, their population has decreased after 1947. Their largest settlement is in Multan (Punjab) where they are known as the city's oldest community. Needless to say, the Balmikis have done their contribution able-bodied being the citizens of Pakistan. There are many Hindu Balmiki, families settled in Mardan, Nowshera, Peshawar, Kohat and few in Swat as well. The living standards, livelihood and freedom performing religious ceremonies and attitudes of Muslims in Nowshera are very supportive . In Mardan like other districts of N.W.F.P, Hindu community is settled from so many decades. Their role in politics, social work and other professions is very prominent. Saith Lal Bahadur Shastri was elected as MPA from Mardan. There is Hindu temple in Cantonment area of Mardan. During the Zia period there was also a charity kitchen for Hindu community which was occupied by some local authorities, and still is under their possession .
Hindu Temples in Sindh & Balochistan
It would be an exaggeration to state, that in the entire Province of Sindh, there is hardly a temple, or which appeals so much to the imaginative as well as the devotional instinct of the Hindus as the magnificent island temple of Shri Sadhbella at Sukkur . The temple is very famous and special for Hindu pilgrimage according to the historical evidences the temple was build by Hindu Sadhu Samapardaya in the year 1823 A.D . Besides, there are Guru Shri Chand Temple, Shiva Temple, Ganesh Temple, Devi Temple, Shri Sat Narain Temple, Sabha mandap for religious instructions, Pathshala, library and Gardens which are worth seeing. The Shri Sadhbella is the proper ideal place of Hindu great ancient heritage in Sindh, where the great religious fairs were held and where Hindus performed various religious ceremonies. Its historical and architectural status makes it a precious jewel, which gives it a peculiar pre-eminence and marks it cut as a first-class place of pilgrimage, about the religious efficacy.
Among Shri Sadhbella, shrines, there are other Hindu holly places which became the property of Shri Sadhbella authorities. For example, Tapoban: It has become the property of the Sadhbella since 1976. it is situated to the south of the Sadhbella on the farther bank of the river. It is an ideal place for solitude and meditation. Another important monument is Rishi Kesh, which is basically a collection of rooms on the North bank of the river and is meant to be the lodging house for pilgrims who fold to sucker on various occasions. It was built from 1975 to 1978. Shri Guru Srichand Deve Temple:- this temple is situated in the north of the Guru Mandir in the Sadhbella, and it contains a big marble statue of Shri Guru Baba Srichand Maharaj. The Sadhbella always appeared to be a place for festivals such as holly , Janamashtmi, Diwali, Vaisakhi etc, on all important occasions Bhagats ( devotional minstrels and singers) were devoted to make the arrangements. This temple still after many years is a famous and important worship place for its devotees. Recently a huge fund was allocated for its construction and maintenance work .
The Hinglaj Temple
The Hinglaj temple is sacred place of pilgrimage for Hindus. The devotees of Aadh Shakti Devi Maata is situated in the mountain cave "HINGLAJ" on the river bank of Hinghol at the tail of Kheerthar Mountains called Kanraj in tehsil Lyari of Balochistan province of Pakistan. It is considered one of the famous and largest Teeraths pilgrimages of subcontinent. It is about 170 miles 250 KM from Karachi. One has to go by road on main Karachi-Quetta Highway up to zero point for about 75 miles. This sacred and architecturally rich place of Hindu worship is very unique. The people who lived in these countries belonged to Chandra Dynasty of Kashtrya Class and were followers of Lord Shiva. The temple, is build on platform about 3 feet high with two small enterances on either side creating a room with three feet high cieling, the platform was open from three sides while the fourth joined the base of the mountain and the figure of Mata on top with a baby cot alongside with other objects of religious importance. This was neatly built in the depression of a 1000 feet high mountain with a stream running in front through lush green vegetation in the narrow valley .
Old Institutions: Health Care Centers and Educational Institutions
Before the partition of Indian sub continent, the region was dominated by the two major religions, Hindus and Muslims. Most education and health care centers in the pre-partition of Indian sub continent in South Asia was inextricably infused by religion, in that it relied heavily on study or memorization of religious scriptures and rituals for the purpose of training believers, or on the use of religious scriptures, texts or stories to teach ostensibly secular subjects, such as geography or history. Colonial penetration of these areas introduced a new model of Western education in both India and Pakistan after the partition. Besides being multi-lingual and multi-ethnic, Pakistan is a multi-religious society. Non-Muslims are a sizeable part of the society, many of whom have contributed enormously to its well-being. Names like Dr. Abdul Salam, A. R. Cornelius, Dorab Patel, Sobho Gianchandani, Cecil Choudhry, Bapsi Sidhwa and many others are a source of pride for Pakistan .
With the advent of new model of education minimized the amount of time devoted to religion in the schools, it also inadvertently provided unprecedented opportunities for new, indigenous religious movements to reach new publics and achieve key movement goals. This process is clearest in the cases of the Hindu movement the Arya Samaj in India and the Muslim Brotherhood in Egypt. Founded in 1875, the Arya Samaj boasted an estimated 1.5 million members in north India and the Indian Diaspora by 1947 . Between 1886 and 1941 the Samaj founded more than 179 schools and colleges, generally called Dayanand Anglo-Vedic (DAV) institutions, in north India and other neighboring areas. The mile stone of this mighty movement of DAV educational institution goes to the Aryas of Punjab. The movement achieved a significant success indeed in the Pakistani side of Indian sub-continent and made an imprint on mankind.
After the death of the founder of Arya Samaj Dayanand Saraswati, The Dayanand Anglo-Vedic (DAV) High School was opened in Lahore in 1886 to honor him, offering classes from the first grade through the college entrance level. Till 1941 more than 41 primary schools were opened in the Punjab, including DAV boys’ and girls’ high schools in Rawalpindi , The rapid spread of DAV schools in Punjab in the 1890s - 1941 brought remarkable changes in educational practice in the province.
Another important institute is the Seth Khushi Ram Daryanomal Harichan Trust, Shikarpur. The trust was founded in 1937, its main aim was to educate the Harichan community in Shikarpur. A considerable amount of scholarship money was allocated for the community to promote and support the education of Hindu community. The trust is still working and serving the cause .
There are many other educational institutes but in this particular chapter few of them will be discussed. Another remarkable contribution of Hindu community in educational institutions in Pakistan is the Dayaram Jethmal Sindh College Karachi; the College was established in 1887. This prominent institution was founded with the efforts of very famous and honorable personalities, among them, Mr. Oodharam Mulchand, Mr. Dayaram Jethmal, Rao shahab Divan of Hyderabad, Mr. Dayaram Gidumal the Sindhi Civilian Judge, were major personalities. The foundation stone of the college building was laid by Lord Dufferin (Viceroy of India) on 14th November 1887 .
In 1946 the family of Sir Ganga Ram started a medical college by the name Balak Ram medical College named after a son of Sir Ganga Ram. Soon after claiming independence in 1947 it was especially felt that, by virtue of cultural and social set up of a Muslim society it was a much needed requirement of the time. A renonwned professor, Shujat Ali obtained the approval of Quaid-i-Azam for giving the institution name after the name of his sister Mohtarma Fatima Jinnah. The Quaid graciously approved the name of this institution to be associated with his sister Mohtarma Fatima Jinnah and fatima jinnah medical college for women lahore admitted its first batch of 39 students in Oct. 1948 and was then formally inaugurated on 31.03.1949 by Khawaja Nazim-ud-Din, the then Prime Minister of Pakistan. The role of Hindu community not only as a institutional developer but as a good academicians is also very much important to mention here. There is huge number of Hindu communities who are affiliated with the literacy or teaching professions in Pakistan, such as Professor Nag Pal, is associated with the teaching profession from last so many years . The trends of livelihood and professions among Hindu community settled in Urban areas of Pakistan, especially in Sindh is now changing. They prefer to opt for professions like, doctors, engineers, lawyers and teachers, and contributing shoulder by shoulder with their Muslim country fellows .
Lala Lajpat Rai was a well known figure in the political and social circles of pre-Independence India. His mother, Gulab Devi, died of TB in Lahore. In order to perpetuate her memory, Lala Lajpat Rai established a Trust in 1927 to build and run a TB Hospital for women reportedly at the spot where she had breathed her last.
The Trust purchased 40 acres of land in April 1930 from the Government which gave a free grant of an additional 10 acres on Ferozpur Road (now Sharah-e-Roomi) Construction work was started in 1931 and completed in 1934. A marble plaque bears witness to the opening of the Hospital on 17th July 1934 by Mr.Gandhi. On the migration of trustees to India in 1947, the Government invited Begum Raana Liaquat Ali Khan , and some other notables and philanthropists to become acting Trustees of the Hospital in July 1948.They constituted a Managing Committee with Begum Raana in the Chair, for running the Gulab Devi Chest Hospital .Before the partition most of the educational institutions were dominated by the Hindus, or Christians in most of the part of country, which is now almost negligible .
Among above mentioned important places of worship, it is also important to mention that there are several other Temples of Hindus in Karachi and other parts of Pakistan in which Hindu worshipers Performs their Worship (Puja) and Places for Celebration of their Religious Festivals.
• Ratneshwar Mahadev Temple: This Temple is situated at the seaside of Clifton. It was constructed about more than 150 years ago in a cave in a hill. Grand Mela (Fair) of Lord Shiva is held for 3 days on Maha Shiva Ratri the day where thousands of Hindu devotees visit the Temple for celebration & rituals on this occasion every year.
• Laxmi Narain Temple: This temple was constructed on land facing the sea under the Native Jetty Bridge. It is almost 200 years old. This Temple is famous for the one of important Hindu Festival Raksha Bandhan. The Hindu community also celeberates the birth ceremony of their God Ganesh. It is a sacred place for performing death
• Swami Narayan Temple: This temple is situated near Jinnah road and is surrounded by residential houses. It is a big complex and one of the oldest temples, some people dates bact to more than 150 years.
• Guru Nanak Darbar Aram Bagh Karachi.
• Panch Mukhi Hanuman Temple: It is an old Temple constructed in 1927 and was under supervision of Mahant Beldev Das Gadi Nasheen. Annual Festivals of Sri Ram Navmi, Hanuman Jantee, Janam Ashtmi and Deshera are held, and on every Saturday and Tuesday, Sandur and Oil are offered on statue of Panch Mukhi Hanuman, the curer of evil effects of Shanee dev.
• Seetla Mandir Bhimpura Karachi: This is an old Temple estate belonging to goddess, Seetla Mata wherein Puja for a cure of Small pox and other skin diseases, is performed. Annual Fairs of Seetla Mata in the month of Chetra, Thadhiree, and Festivals are held in this Temple.
• Devi Mata Temple: This Temple was constructed about 150 years back in the name of Warhai Mata Devi. On every Wednesday, Devi Puja is performed
• Varun God (Radha Krishna – Sita Ram) Temple At Manora Cantt
The temple is situated on seashore of Manora cantt. This temple is about 160 years old and designed perfectly as per Hindu Architecture. The temple is carved from a blackish marble. Apart of Varun Devta temple there is small temple of Shiv Shanker & statues of Hanuman & Sri Ganesh Mahraj are still in good condition. Sindhi Hindu Businessmen built this temple & renovated from time to time. After partition the temple was abandoned & illegally occupied by land grabbers, recently Pakistan Hindu Council Karachi took a bold step to renovate the same & how have brought back the sanctity of temple & have been cleaned of all the impurities & garbage inside the temple. The station Commander PNS Himalaya Manora cantt has very kindly handed over the control of this temple to Pakistan Hindu Council Karachi, from June, 2007.
• Hanuman Mandir Frere road sadder Karachi. The Festivals of Shri Hanuman & Lord Shri Rama are celebrated every year. Regular weekly Satsang is held on Tuesday & Saturday. Hanuman Seva Mandal is also actively participating in all the functions & programmes & up keep the Temple properly. Among these important places worships there are some other temples which are of unique significance those include, Shiv Mandir Karachi Islamia College Karachi, Durga Devi Mandir, Krishna Mandir- Frere town Clifton Karachi, Guru Nanik Mandir Manora Karachi, Radha Damodar / Temple Narayan pura Ranchore Line Karachi and, Hindu Cremation Ground Karachi, a place where Hindus observes lost rituals of cremation of dead bodies at Hindu Cremation ground situated at Old Golimar road Karachi.
c. Pilgrimage
True nature and meaning of pilgrimage is a matter of heart and mind just as much as understanding a difficult journey. It is in fact human search for sense of peace with God and Unity with other members of the faith, who are equally inspired by a deep faith which they already possess to visit a center of pilgrimage.
Pilgrimage and the holy places to which the sacred journey is made often provide in some sense a meeting point between heaven and earth. The places visited usually have some historical significance in the religion.
As far as the case of Hindu pilgrimage is concerned, some books give the number of Hindu pilgrimages as fifty eight, other say more than that. One thing however is clear that, the Indian sub-continent has some sacred places where Hindus perform their pilgrimage according to their belief system and travels miles, covering distances to visit their holy places as pilgrims. The kinds of places which are regarded as holy are the banks of rivers, rivers themselves, mountains, coasts and seashores. Such locations seem to have become very significant in Hinduism. Where earth and sky land and sea meet, where two rivers coverage, there a place pilgrimage is likely to be found.
Pilgrimages always play an important part in the religious life of every religion. Holy places are numberless. Rivers such as the (Ganga) Ganges and the Godavari are sacred. Holy cities such as Banaras, Puri, Hardwar, are associated with Hindu mythology and attract large number of pilgrims. Pilgrim centres high in the everlasting snows of the Himalayas also draw devotees seeking merit and a vision of their god. Since ancient time Indians have said that rivers especially the Ganges river, came from the gods. To the Hindus, the Ganges is most holy at the point where it curves like a crescent moon. Here they have built hundreds of temples and their most sacred city, Banaras. Century after century, people have gone down into the river to bathe and pray. And always, through the years, beside the river the dead have been burned and their ashes scattered on its so-called sacred waters. All year, but especially in the festival seasons of October and November, pilgrims come to Banaras from all parts of India. They look at its waters with awe. Some throw in coins. They take bath in this water. They drink and gargle and wash their clothes in the holy water, skilfully changing beside the water.
Another famous pilgrimage observed by the Hindus is Ayodhya pilgrimage, which is for them a very holy city and is an important pilgrimage site. Lord Rama was born and had many of His pastimes here. It is said to have once had a perimeter of 96 miles and was the capital of Koshala. It is on the banks of the Gogra (Ghaghara or Saryu) River, bathing in which is supposed to destory even the sin of killing a Brahmin.On the right bank of the river Ghagra or Saryu, as it is called within sacred precincts, stands the holy city of Ayodhya, believed to be the birth place of lord Rama, the seventh incarnation of lord Vishnu. Ayodhya during ancient times was known as Kosaldesa. The Atharvaveda describes it as "a city built by gods and being as prosperous as paradise itself". The illustrious Ikshvaku of the solar clan (suryavamsa) was the ruling dynasty of this region.
Ayodhya is pre-eminently a city of temples yet, all the places of worship here, are not only of Hindu religion. At Ayodhya several religions have grown and prospered simultaneously and also at different periods of time in the past. Remnants of Hinduism, Buddhism, Jainism and Islam can still be found in Ayodhya. According to Jain belief, five tirthankaras were born at Ayodhya, including Adinath (Rishabhadeva), the 1st tirthankar.
Pushkar camel Mela which is famous among Hindu devotees. There are over 400 temples in Pushkar. Some of the important temples are dedicated to Brahma, Raghunath, Varaha, Savitri ,and Gayatri. It is famous for the Camel Fair, which takes place here in Oct/Nov. Alcohol and meat are supposed to be banned here. Pushkar is on the edge of the Rajasthan desert, ten km northwest of Ajmer, 400 km southwest of Ajmer, 400 km southwest of Delhi, and 145 km southwest of Jaipur.
It is said that Lord Brahma's lotus flower fell in three separate places in the Pushkar area, and water came from the ground at each place. They are located within a radius of six miles. Senior Pushkar, where the hotels are located, is considered the most holy place, because the lotus fell here first. Middle Pushkar is 3 km down the road and has a small Hanuman temple and a 200-year-old banyan tree. New (Junior) Pushkar, 3 km further north, has a small Krishna temple. As Brahma threw the pushpa (flower) with his kar (hand), so the place received the name Pushkar.
One of the main pilgrimages being performed regularly by Hindus is the visit of Triveni Sangam ( 3 holly rivers). Devotees from across the world visit Allahabad. It is sacred city of Hinduism and was formerly called 'Prayag' in commemoration of a sacrifice done by Lord Brahma. It is best known as host to the mind-boggling number of Kumbh pilgrims who visit this endearing city every 12 years. According to Hindu mythology for the 'Prakrishta Yagna' Lord Brahma chose a piece of land on the earth on the confluence of the three rivers - the Ganga, the Yamuna, and the mytical Sarswati. would merge into a confluence. The land being surrounded by these 3 rivers would serve as the prime and central altar and came to be known as 'Prayag' today known as Allahabad.The most sacred spot in Allahabad is Triveni Sangam, the confluence of three of the holiest rivers of the Hindu mythology, the holy Ganga, Yamuna and the mythical Saraswati. Devout Hindus from all over India come to this sacred pilgrimage point to offer prayers and take a dip in the holy waters. It is believed that a holy dip taken at the Sangam washes away all sins.
The Prakrista Yajna was performed here by Lord Brahma. That is how it received its ancient name, Prayag. Allahabad is also called Tirtha-Raja, king of all holy places. It is said that Lord Rama visited Allahabad when He was in exile. The uniqueness in this particular event is the the Kumbh Mela,
Which is held here every 12 years. It also takes place in three other holy places in India every 12 years-Haridwar, Ujjain and Nasik. The Kumbha-mela in Prayag (Allahabad) is considered especially auspicious. It draws about 15 million people and is the largest attended event in the world. This is a very interesting event.There are several especially auspicious bathing days. A huge temporary city is created for the millions of pilgrims that arrive for the most auspicious bathing days. Every 6 years there is an Ardha-mela (half mela), which draws about 7 million people. Each year there is a regular Mela during the month of Magha, January-February, which draws one or two million people. The next Kumbha-mela is January, 2001. One of the most auspicious bathing days is Amavasya, the new moon day.
Kumbha-mela is like a "Yogi Convention", where yogis, sadhus(saints), holy people, and pilgrims come from all over India. Many sadhus come from various holy places, the most remote forests, and mountain caves in the Himalayas. The most famous are the Naga Babas, Siva worshipers who are completely naked. They cover their bodies only with ash and wear their hair in dreadlocks. On the most auspicious bathing days there is a big parade, and the bathing order is very strictly observed. Not only are there especially auspicious days, but there are especially auspicious times of the day to bathe, and people are willing to die to bathe at the most auspicious time. The first to enter the water are the Naga Babas, who arrive dancing with enthusiasm. Then each different religious group enters the water in a prearranged order. Along these above mentioned religious activities, Hindus also perform many Yatra’s among them, Tirth Yatra, Amarnath Yatra, Chardham Yatra, Jain Tirth Yatra, Kailash Mansarovar Yatra, Puri Rath Yatra are very famous and occupies very sacred place in Hinduism.
2. HISTORICAL ROOTS
a. The Origin
Hinduism as discussed in details is described by Encarta encyclopedia as, a religious tradition of Indian origin, comprising the beliefs and practices of Hindus. The word Hindu is derived from the river Sindhu, or Indus. Hindu was primarily a geographical term that referred to India or to a region of India (near the Sindhu) as long ago as the 6th century BC. The word Hinduism is an English word of more recent origin. Hinduism entered the English language in the early 19th century to describe the beliefs and practices of those residents of India who had not converted to Islam or Christianity and did not practice Judaism or Zoroastrianism .
Ancient period of this region gave birth to many dynasites and civilizations, that included, Harrapans, Aryans, Zoroastrianians,Parthians, Buddhist etc. According to the historical records, Harappans ate beef, buried their dead, and had no Hindu temples/idols/deities. RigVedic Aryans forbade idolatry, ate beef, sacrificed cows, had no caste system, and were culturally closer to ancient Avestan Iranians.Under Persian rule, Zoroastrianism started to spread. Similarly, Greek Paganism (Hellenism) spread under the Greeks. Mauryan Ashoka introduced Buddhism. Buddhism was later also propagated along with Zoroastrianism, Animism, Shamanism, and Hellenism under the Bactrians, Sakas/Scythians, Parthians, and Kushans for many centuries. There is no messenger, or even a group of men, to whom Hinduism can look with any certainty and identify as the people through whom God revealed himself .
Many different holy Hindu texts call Pakistan region and its people as outlandish, sinful, outcaste, mlechas, etc. The pre-Muslim ancestors of most Pakistanis never called themselves Hindu nor practiced any religion similar to present-day Hinduism. Thus, the pre-Muslim ancestors of most Pakistanis had nothing to do with Hinduism.
Before the arrival of Islam in this region, the majority of people in the region of Pakistan practiced Buddhism, Zoroastrianism (and its derivatives like Mithraism, Saurism, Manichaeism, etc.), Animism (nature worship), Paganism (Hellenic and other deities), and Shamanism.
The availability of plentiful of Buddhist and other non-Hindu archeological remains in Pakistan region speaks of the historical roots of Hinduism in Pakistan. The very few Hindu temples found in Pakistan region cannot be dated past the 9th century AD. When Muslims invaded Pakistan region the majority of its people were Buddhists so much so that the word for idol became "budh".
The term Hindu/Hinduism is a recent terminology. It were the Muslim invaders (Ghorids) who for the first time in history imposed the foreign term Hindu on the many different peoples and religions of south Asia. The term Hinduism was given by the British colonialists. Not a single pre-Muslim/British era Vedic, Brahman, Buddhist, Jain, or any other South Asian scripture/inscription mentions the word Hindu/Hinduism.
Also, by the time of Ghorid invasions (12th century AD), Pakistan region was already mostly Muslim. Most of Pakistan region was a part of Arab empires previously (later also ruled by local Muslim kingdoms). Arabs never called them Hindus. So the Ghorid imposition of the artificial term Hindu was mostly for present day north India for their ruled non-Muslim subjects.
Pre-1947 region of present-day Pakistan only had less than 15% non-Muslims, out of which half were Sikhs. Many of the Hindus were actual migrants from the region of present day India during the British rule. For example, most of the Hindus in pre-1947 Karachi had migrated from Gujarat and Rajasthan during British rule because of Karachi's economic boom then. The other remaining Hindus of local origin were converts due to Shankarcharya's missionaries from India region during post- 9th century AD period.
The pre-1947 non-Muslim population in present day region of Pakistan had: 6% Hindu and 10% Sikh in W. Punjab, 9% Hindu and 2% Sikh in Sindh, 1% Hindu and 2% Sikh in NWFP, and 2% Hindu in Baluchistan. According to the UN and other respected organizations, 12 million is the total estimate of migrations from both India and Pakistan (East Pakistan included) of Muslims, Hindus and Sikhs combined at the time of partition. So if Hindus and Sikhs are taken as 50% of that figure (although there were much more migrations of Hindus/Sikhs than Muslims) of population, that would make about 6 million Hindus-Sikhs in both East and West Pakistan that migrated to India. Now, we know that there was almost an equal (50% each) number of migrants leaving East and West Pakistan (although Hindu population in East Pakistan was much higher), that would make the Hindu-Sikh population in West Pakistan about 3 million.
b. Pakistan: Our home
Pakistan might be a few decades old, but the land and its people have a history dating back to thousands of years. Indus Valley Civilization is their heritage, the continuity is obvious in many aspects of their culture and race, absorbing and/or adopting the many different waves of migrants/invaders throughout the centuries. Pakistanis are a blend of their heritage of Harappans, Rig Vedic Aryans, Persians, Greeks, Scythians, Parthians, Kushans, Hephthalites, Arabs,Turks, and Moguls. Pakistan---the land and people of Indus directly inherits one of the greatest ancient civilizations of the world, just the same way present-day Iraq, Greece, and Egypt (all three countries also recently created) inherits their own great ancient civilizations.
There is a lack of awareness across the world about the very
existence of a significant yet dwindling Hindu community in Pakistan.
Presently it is estimated that Hindus make up 2% of Pakistan’s
population. This is at least five times the number of Hindus in Britain.
Before the end of colonial rule in 1947, the land that was to
become Pakistan had a large proportion of Hindus, accounting for over
26% of the population. The Partition of India was the biggest forced
migration of people in human history, and was accompanied by large scale
massacres. During this period, the population of Hindus dropped to 15%
in this region.
After the partition those who chose to remain in their ancestral homeland and were promised protection by the Government of Pakistan. However in practice, the situation was never been in their favor and found difficulties to live in Pakistan. Where they were very vulnerable and often subject to persecution. The largest outward migration of Hindus from
Pakistan since Partition took place during these years.
Despite of all these sad stories Hindus still exist in Pakistan, numbering over 2.5 million. The Hindu population is largest in the
Sindh province, but there are Hindu communities dotted all over Pakistan.
They suffer constant threats against their security, property and lives.
Hindus in Pakistan have to live a very low profile existence, and have
to put up with many insults to their honor and dignity, with no legal
safeguards. They authorities in the country rarely intervene to help
Hindus, and often make matters worse. There are regular reports of
kidnapping of Hindu women and children, looting of Hindu property, and other forms of discrimination, persecution and de-humanization.
Unfortunately the international media and human rights groups
do not take much of an interest in all this. Together with the apathy
of the general public around the world, this has meant that the Hindus
of Pakistan remain a forgotten and voiceless people. The brutality that
has been melted out to the Hindus in Pakistan knows few parallels in
history. Until decent minded people across the world show concern for the fate of the helpless and speak out for those without a voice, there is
little hope for the Hindu men, women and children who remain in Pakistan.
3. SOCIO-CULTURAL ROOTS
a. Socio-cultural heritage and contemporary scene
There is no doubt about the fact that the Indian culture, customs and tradition has significant imprint on the Pakistan history, society, environment and diversity in its cultural life Malik, Iftikhar H. in his book on the Culture and Customs of Pakistan picturesquely paints the tapestry of Pakistan's literary and artistic heritage. In one of his chapters as the author maintains, the great Hindu epics such as Ramayana, BhagvadGita and Mahabharta ,and the revival of the Indo-Buddhist cultures under the Hindu ruler, Ashoka in 321 -184 B.C., have made a significant contribution to the growth of literature in this area. So the roots are very strong. The Hindu religion has contributed in so many areas of art, literature and other cultural development of the society at large.
The Indian-subcontinent soil is rich with multifaceted forms of art, architecture, housing, cuisine and traditional dresses of Pakistani society. In contemporary world, Pakistani women are more inclined towards the Indian dresses, among them the Sari, acquires a unique significance. While on the other hand the Indian traditional dresses presents a holistic picture of the ancient and urban cultures co-existing in Pakistan. No doubt, the influences of the Mughal architecture in the form of mosques and tombs were remarkably striking in South Asia. It is interesting to note mat tombs of Tughlaq, Khilji and Lodhi Kings in the Lodhi Gardens of Delhi represented a unique place in the field of architecture. Despite the impact of western style dress and food, there is still a continuity of patterns and tastes through the centuries. Marriage ceremonies in both Hindu and Muslim society presents an interesting and revealing picture. It tells us about customs, traditions, orthodoxy and Muslim and Hindu customs and traditions that dominate the institution of marriage in Pakistan .
Other festivals, leisure activities, arts and films, social customs and lifestyles of the region are unique and quite engaging. There is a beautiful blend of tradition and modernity in the social customs and lifestyles of the Pakistani people.
The method of interpreting the present and past should establish an intimate rapport between a citizen of today and the heritage bequeathed to him by earlier generations. In our lifestyle, customs, traditions, beliefs; our history is reflected but it is normally beyond our perception. It would be a fascinating and enlightening experience to trace the origins of things we see and do today in the bygone ages. But certainly it is the cultural heritage and practices which leaves remarkable imprints on society, whether it exists in any form or represent any religion but the goods and bad’s are always been observed by the general masses. In case of Pakistan, Hindu community has had remarkable socio-cultural contribution in Pakistan. The life style of urbanized cities of Pakistan is very much inclined towards the Hindu cultural and traditional outlook, such as in our wedding ceremonies most of the events and practices have taken shapes of Hindu fashioned practices. Dressing is also one of major contribution in this regard.
In many parts of Pakistan, there is near complete, social and cognitive segregation of the two communities. But for centuries, Hindus and Muslims have lived together peacefully. Fundamentalist ideologies - a product of colonial divide-and-rule policy - are, however, destroying heritage of communal harmony. From the mid-1980s the divide has deepened, with the growth of Intolerance. It is the People-to-people relationships which provide the foundation of real peace, peaceful coexistence, and respect for other’s religion, culture and social taboos. Enduring peace can only be achieved through dialogue to embrace mutual respect, and joint endeavors to build a better future for all citizens.
The soil of Indian-subcontinent is prosperous and rich in terms of its unique and spectacular taste of fine arts and literature. The mother India and Pakistan has produced one of renowned thinkers, poets, critics, philosophers and men of letters of all times. It is the internet taste of literature and creativity of projecting socio-cultural heritage in a very unique way; this is the hallmark of Indian-subcontinent soil. People of this area developed a very good approach towards understanding literature. During 19th and 20th century this soil has produced many famous Hindu writers, like Kouro Mal, Prema Lal, Chandan Lal, who have performed predominantly well in the field of literature. But the most prominent among them is the name of Kishan Chand, whose poetry is remarkable .
In the post partition Sindh one can figure out many famous names who have contributed in the field of art and literature. As far as knowledge is concerned- the minorities have a distinct contribution in the field of literature and creative writing. One of famous among them is Mr. Wali Ram, who has translated more than 300 books. The dilemma with the creative writing is that most of the creative writers apprehend to write because of fear from the majority. Nearly all of them are afraid of reaction from the Muslim majority and the ‘Fatwa’ from the religious class . Name of Jehtamal Parsaram Gulrajani, is also very famous in the field of art and literature, born in Hyderabad in 1885 acquired basic education from Sindh. from the very early life he has developed an inspiring intellectual attitude. He formed the Hindu Kumar Mandil, with the aim of spiritual and intellectual development of Hindu youth. He was inpired by the spiritual and religious books, like Geeta, Granth, Bible and Quran. He was also a great admirer of Sufi poets. He laid the foundation of the National College in Hyderabad and was appointed professor there. He was sentenced to jail for two years under the Rowlet Act, 1920 while he returned he wrote a book titled “ Tirang ki Teerath” in which he has elaborated his experiences. He was a noted writer and journalist and started a newspaper by the name of Bharat Vasi, later he also published other periodicals like Sindh Vasi, Rooh Rahan, Sindh Herald and Parkash. He has also set up a Literary Society, under whose aegis countless books in Sindhi were published. He was author of numerous books on religion, spiritual and humanitarian subjects. He also translated Shakespeare work into Sindhi language.
Bhagat Kunwar Ram, born on October 22 1885, was a saint and singer of his time. It is widely believed that, he was patronage of universal brotherhood, he always believed in the universality of humanism just as, Shah Abdul Latif Bhitai and Sachal Sarmast. He from his early life started search for spiritual life, and went to a saint Swami Satram Das for his pursuit, and finally he became a “Bhagat” after accomplishment of spiritual education from his spiritual guide Swami Satram Das. Kunwar Ram then started singing and dancing in ecstasy. His spiritual way of life, singing and dynamic influence made many social animals human beings. His life was life of a saint of love, religious harmony, social well being and music was devotional in content. And more than one century after his death he still rules over the hearts of people of both Hindus and Muslims.
Hindu community has played a very vital role in Media, before as well as after the creation of Pakistan. Some people are born with intrinsic ability and talent, while some make their destiny with tireless efforts, continuous struggle and prestigious conviction. Mr. Jagdesh Chand Anand Jee, is one of them. He was born in a lower middle class Hindu family on 22 August 1911 in Karachi. After completing early education till matriculation from home city, he started to support his family as the financial condition of the family forced him to enter into practical life. In 1938 both son and father ( Lal Yom Raj Ananad) opened an private office, near Nishat Cinema. The name of his company was Ever Ready pictures, where they have started to arrange spools of the movies and booking of different movies. It is believed that, Mr. Jagdesh Chand was the first man in the history of Sindh Cinema Theater, who has introduced the Indian movies in Pakistan. After a successful experiment of presenting Sohrab movie in Pakistani cinema the journey of the success started. At that particular time he was one of the prominent movie promoters among other counter parts, Manoranjan pictures, India film bureau. Slowly but gradually the footings of Ever Ready company had become so strong that, they have acquired the copy rights of all the Pakistani movies at that particular time when the promotion of Indian movies were banned. The contributions of Mr. Jagdesh chand are remarkable and after his death his contribution in the field of film industry and cinema are matchless and would be bear in mind forever.
b. Customs
The significant and unique aspect of the Hinduism is its capacity to assimilate the religious beliefs and practices of all who come under its influence. Temple and family priests, gurus (teachers) and religious pandits, wandering Sadhus (hermits), numerous festivals and an increasing number of local temples and monasteries prop up the continuance of the Hindu faith on the both sides of the border. Many of the customs and annual festivals are connected with the worship of particular gods and goddesses. The three most important and most universal are: Holi, Dashera and Divali.
Pakistan culture can be called as “Mixed Culture”. Although the majority of people in Pakistan are Muslims by birth and faith, there is a strong influence of Hindu culture on the present Pakistani culture. The shadows of this influence are quite visible on the marriage ceremonies and festivals like “Basant”.
As far as the caste system is concerned in Pakistan there are now only two types of Hindu cast, i.e. the upper and the lower class . The customs and traditions are dominated by our religious identity and sacred rules of our religion. Customs and traditions are also in transitional phase. The role of customs and traditions is also liked with the assent and blessing of the religious leader, unfortunately the number of religious leaders is fewer in Pakistan. After the partition, the traditional caste system is no more cohesive and strong as it was before the partition . One can observe variety of changes in traditional customs and practices, but the basics and sacredness of religious believes are still intact. The caste identity lay the foundation of caste system with such a coherent and stable structure that it still exists successfully, enduring the changing circumstances. The system of social division on the notion of purity and impurity is still prevailing in Hindu society of different parts of Pakistan, where despite the fact that democracy and egalitarianism are bringing change in social as well as belief systems.
History of Hindu culture, acknowledges the fact that, the institution of marriage was more useful, in terms of maintaining the purity of the blood. But as the time passed, this particular custom has also experienced a change, now inter-marriages between the families and blood relatives are more common . In Pakistan the marriage ceremonies are performed in accordance with religious believes, marriages are exogamous, dowry is common. Girls are married outside the family and city, but the contact is fully kept with them . Early marriage is common and marriage monogamous, widows are not married and divorce is uncommon. Gifts are exchanged on the occasion of birth marriage and religious celebrations.
As far as the caste system is concerned it's a primal, tribal instinct that moves people to protect their own, guard against 'others', and in many cases the more powerful trying to dominate the weaker. Similarly, all religions emanating from Indian subcontinent have had a caste system. Even Christian and Anglo Indian now demand lower caste reservations. Sikhism is fast becoming a caste based religion with Sikhs adopting caste indicative surnames and others seeking caste based reserved seats everywhere
c. Festivals
Festival is an occasion when a community celebrates something which is important and meaningful to it. The occasion may be secular, like Independence Day, which has patriotic significance, or it may be religious festivals, such as Holi, Devali etc. Hinduism has many festivals throughout the year. Most of the religions have their own calendars. Often these are based on the moon and begin in spring or autumn. They are totally unrelated to the solar calendar which begins in 1st January and is used in many countries of the world to date everyday events. The Hindu calendar usually prescribes their dates. The festivals typically celebrate events from Hindu mythology, often coinciding with seasonal changes being a predominantly agrarian society. There are festivals which are primarily celebrated by specific sects or in certain regions of the Indian subcontinent.
Some widely observed Hindu festivals are,
• Dussera, or Durga Puja, celebrates events from Hindu mythology concerning the triumph of good over evil;
• Diwali, the festival of lights;
• Ganesh Chaturthi, the festival celebrating Ganesha;
• Maha Shivaratri, the festival dedicated to Shiva;
• Ram Navami, celebrates the birth of Rama, the seventh incarnation of Vishnu;
• Krishna Janmastami, celebrates the birth of Krishna, the eighth incarnation of Vishnu;
• Holi, a spring festival of color and light;
Holi is a three or four day celebration at the beginning of spring in February-March which began as a fertility festival and which includes the lighting of bonfires, the erection of a pole and dancing around it, the making of loud noises, and the throwing of coloured water, mud and refuse at passersby. The rationale behind the celebrations has been lost. Effigies, representing the demons Krishna is said to have killed, are burned in huge bonfiers.
Dashera, a ten-day festival, celebrates the triumph of Rama. It is usually celebrated in all parts of the world at the same time as the worship of a goddess sometimes called Durga. Kali or Durga, the mother goddess, is worshipped with great pomp and parades. On the tenth day, in many towns throughout India, a play is staged portraying the battle between Rama, the hero and Ravana, the demon and abductor of his wife, Sita. The play ends when Rama Shoots arrows into a huge effigy of Ravana Filled with firecrackers, and it explode and burns.
Divali also called the Feast of Lights as it celebrates the Hindu New Year. Homes are given a thorough cleaning and outlined with tiny clay lamps to welcome into the home Lakshmi, the goddess of prosperity. Firecrackers are set off to frighten away evil spirits, businessmen open new account books and everyone eats sweets and cakes. It is a five-day celebration in October-November, which in reality is five festivals rolled into one. The first day is dedicated to Lakshmi and Parvathi, the second to Shiva and Parvathi, the third commemortes the victory of Vishnu over the demon Bali, the forth recalls the return of Rama to Ayodhya and his coronation, and the fifth remembers Rama’s visit to the home of his sister.
Along these some other festivals mostly being observed in Pakistan are, Makar Sankranti, Vasant Panchami, Ratha Saptami, Maha Shivaratri, Holi, Dhulivandhan,Rang Panchami, Gudi Padwa (Hindu new year), SriRama Navmi, Hanuman Jayanti, Vaisakhi (solar new year), Vata Savitri, Guru Purnima, Naag Panchami, Narali Purnima, Raksha Bandhan, Sri Krishna Jayanti, Gopal Kala, Ganesh Chaturthi, Rishi Panchami, Anant Chaturdashi, Sarva Pitri Shraddha, Navratri (Ghat Sthapana), Dassehra (Vijaya Dashami), Sharad Purnima, Karva Chauth Vrat, Dhan Teras (Diwali), Narak Chaturdashi (Diwali), Diwali (Lakshmi Pujan), Vikram New Year (Diwali), Bhaidooj (Diwali), Tulasi Vivah, Datta Jayanti
Hindus observe their religious festivals with complete freedom anywhere in Pakistan. Governments zealously guard their freedom in these activities and see to it that there is no interference with religious and cultural observance.
Post 1965 period several new temples were constructed in East Pakistan since partition. Especially notable was the beautiful Dhakeswari Cotton Mills Temple, built in Narayanganj
Hindus observe a Grand Mela of Lord Shiva which is annually held for 3 days on Maha Shiva Ratri the day where thousands of Hindu devotees visit their Temples for celebration & rituals on this occasion every year. Another famous religious festival which is most commonly observed throught the country by the Hindu community is one of important Hindu Festival Raksha Bandhan. The Hindu community also celebrates the birth ceremony of their God Ganesh.
Among some other grand festivals are various religious ceremonies in which the Hindu devotees perform their religious activities and celeberates the day with freedom. Annual Festivals of Sri Ram Navmi, Hanuman Jantee, Janam Ashtmi and Deshera are held, and on every Saturday and Tuesday, Sandur and Oil are offered on statue of Hanuman and to the curer of evil effects of Shanee dev. Along with some annual festivals Hindus also perform their occasional events as well in which they perform Puja (worship) of their Gods and Goddesses, it includes, Seetla Mata wherein Puja for a cure of Small pox and other skin diseases, is performed. Annual Fairs of Seetla Mata in the month of Chetra, Thadhiree, and Festivals are held in their Temples.
Hindus of Pakistan also observe the Festivals of Shri Hanuman & Lord Shri Rama are celebrated every year. They also organize regular weekly ceremonies, which are usually held on Tuesday & Saturday. There are also some Hindu cremation grounds where Hindus observes lost rituals of cremation of dead bodies at Hindu Cremation grounds.
4. Towards a composite culture
Pakistan might be a few decades old, but the land and its people have a history dating back to thousands of years. Indus Valley Civilization is their heritage, the continuity is obvious in many aspects of their culture and race, absorbing and/or adopting the many different waves of migrants/invaders throughout the centuries. Pakistanis are a blend of their heritage of Harappans, Rig Vedic Aryans, Persians, Greeks, Scythians, Parthians, Kushans, Hephthalites, Arabs,Turks, and Moguls. Pakistan---the land and people of Indus directly inherits one of the greatest ancient civilizations of the world. Even though we share a common cultural heritage, bonded tightly by a common language, a dichotomy got rooted with the introduction of Islam in Bengal. Probably most of the conversion in Islam occurred in the downtrodden and oppressed. As they converted, they reaped the advantage of royal favors at the expense of their previous masters of higher strata. So a deep sense of untoward feeling between the two groups was there. Then came the British-Raj. With the loss of royal patronage, the Muslim society as a whole remained estranged, while the Hindu intelligentsia embraced English. And entered into mainstream of everyday life, they were economically prosperous and culturally advanced. . Thus, despite a very strong bondage, a deep-seated resentment permeated the Muslim and Hindu psyche. The period came when the socio-economic parity between the Hindus and Muslims created a bid gap and the religion under these circumstances became a back-burner. The apparent ill feeling between the two groups of the same people, originated largely because of socio-economic reason. In fact, this dichotomy of our very culture, led to the evolution of two nation theory.
Our history is the witness of the fact that this is a land where various religious have flourished. Among them there were Hindus as well which are the descendants of the Hindu ruler of the warrior caste, Prithviraj Chauhan. The two major religions Islam and Hinduism also have strong religious connections, because many centuries ago, their forefathers undertook a pledge to follow each other’s good practices. This was free of any racial or religious discrimination, and respect for the other religions and religious scholars. That is the tradition many have followed, keeping the word of their ancestors. But it has also led to them facing something of a faith-based identity crisis. To begin with the most important factor which is common between in every religion that has flourished on this soil is the spirituality. In the context of Hinduism, both Hinduism and Islam conceive of ultimate reality as spiritual, thus making the believer aware of that which is beyond the here-and-now, the eternal and transcendent, which gives human life a purposefulness it would not have if reality were confined to the material. Both Hinduism and Islam insist that all aspects of life are related and must be integrated in order to achieve wholeness, which is the goal of Hindu yoga and Muslim salat. Neither Hinduism nor Islam permits the bifurcation of life into mutually exclusive domains: the secular and the sacred, the public and the private, the inner and the outer. Again, both Hinduism and Islam hold that knowledge of external and internal reality is to be obtained not only through reason but through all other human faculties as well, with particular emphasis on "the heart," which the mystics regard as the seat of "intuition."
The sufis had adopted local rituals and customs in order to assimilate local culture and their Islam was highly Indianised and masses of Muslims always followed these sufi saints rather than 'Ulama and their theological pronouncements. Baba Farid who is buried in Pak Pattan in Punjab is considered to be founder of Punjabi poetry. He is greatly revered by the Sikhs and his verses have been quoted in Adi Granth Sahib along with other Indian saint poets. Khwaja Nizamuddin Awliya who is buried in Delhi used to say that there are as many ways of worshiping God as particles of sand. He used to listen to bhajans along with qawwali (sufi music). Khwaja Hasan Nizami, who was keeper of Mausoleum of Nizamuddin Awliya has vividly described in his book Fatimi Dawat-e-Islam how the sufi saints adopted local rituals in order to popularize Islam. There are several Sufi saints who are revered equally by Hindus as well as Muslims. Their mausoleums are visited by great reverence by members of both the communities. Many sociological studies of these mausoleums have been done. The rituals of offering, vows, tying threads, exorcising evil spirits etc. are rituals quite common to both the communities. Finally, both Hinduism and Islam have put unequivocal emphasis on the idea that human beings are accountable for their actions and that ethical action is the goal of religious striving. In both there is great emphasis on duty-fulfilment and on the idea that duty to God is inseparable from duty to fellow human beings.
Research: Ahmad Salim, Leonard Dsouza and Nosheen Dsouza
Organization: South Asian Research and Resource Centre, Islamabad
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