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Veer Nath temple near Umarkot, once an important centre of Nath Jogis from Rajasthan, Gujarat, Punjab and Sindh, still attracts both ascetics and common people By Zulfiqar Ali Kalhoro Temples and Dhunis
(campfires) of world-renouncers (Nath Jogis, Tygis, Sannyasis, Baragis, The temple is believed to have been established by Veer Nath who came from Haryana in India and first settled in Umarkot. According to Devi Dan Charan of Umarkot it was during the reign of Sodha Rajputs that Veer Nath came and settled in Rato Kot. Veeso Sodho, then ruler of Rato Kot, took him to his town and built temple for him and his disciples. After his coming to Rato Kot, the fame and name of the town spread far and wide and ascetics came from Rajasthan and other parts of India to enroll themselves as his chelas (disciples). Veer Nath extensively travelled to popular pilgrimage centres of India and even went to perform some yogic practices at Tilla Jogian pilgrimage centre of Jogis in Jhelum. According to Bahadur Singh
Sodho of Jinhar village in Khipro tehsil of Sanghar, during the rule of According to Nawaz Ali Khoso of Nagarparkar, there are ten orders of ascetics (popularly known as Dasnamis) namely Aryana, Asrama, Bharti, Giri, Parvata, Puri, Sarasvati, Sagara, Tirtha and Vana. However, some scholars and oral historians believe that there are more that sixty-five sects of renouncers. Each renouncer adds to his adopted name the name of one of these ten orders depending on the centre he was initiated or the teacher who initiated him. Devi Dan Charan of Umarkot who is considered to be an authority on the subject of Hindu renunciation and asceticism argues that by practicing severe austerities, Nath Jogis earn divine blessings, thus themselves becoming manifestations of divinity. Veer Nath came from Haryana,
India and first settled in Umarkot where he established his Dhuni There exist more than ten Samadhis (tombs) in the temple of Veer Nath. People belonging to Hindu faith come to pay homage to these ascetics. The Samadhis of Nirml Nath, Peero Nath, Rupa Nath Hira Nath and Jote Nath attract more devotees. Annul fair is also held at the temple of Veer Nath. On the eve of the religious festival, learned and knowledgeable people of Hindu faith come from far flung areas to attend ceremonies and perform rituals. On this occasion, biographies of Veer Nath and his disciples are narrated by people predominantly banking on their heroic deeds and parchas (miracles). In order to earn the blessings of these renouncers, people belonging to lower castes (Dalits) nomadic artisans and gypsies namely Meghwars, Kolis, Bhils, Kabootras, Odhs, Bagris, Karia Barha, Gurguhla, Kuchra, Jatia, Garera, Dabgar, Kalal, Gawariya, Gandahora, Pavia and others also swarm the temple during the time of religious festivals. They prostrate before the Samdahis of renouncers and sing the songs of praises that they have composed themselves. They also visit the Samdhis of Oghar Nath, Utam Shiv Nath and Sacha Nath in the village of Ranahoo in Khipro tehsil of Sanghar district. They were also the disciples of Veer Nath who preached the thought and ideology of their mentor in every nook and corner of Tharparkar converting many people to the cult of Veer Nath. These Samadhis are greatly venerated by all the castes of Hindus. However, the Sodhas of Ranahoo held these Samdahis in more reverence. They have also taken the task of upkeep of the Samadhis. Apart from that, the temple of Veer Nath also serves as springboard for the novice ascetics who appear to be always engrossed in yogic practices creating an ambiance of harmony and tranquility. They avoid interacting with common people. People hold these novice students of asceticism in very high esteem and always try to avoid their curse. Apart from the Samadhis, monuments memorialising the resting places of Chelas (disciples) of Veer Nath, there exist two temples dedicated to Shiva and Sheran Wali Devi (Parvati/Durga Goddess). These temples have recently been constructed by merchant Hindu castes of Umarkot who maintain and manage the expenditures and all other affairs of temples. They also patronise the young ascetics by building separate quarters for their meditations adjacent to the temple.
By Salman Rashid When I was about four and we lived in Durand Road, I one day dashed across, at that time, an utterly traffic-less street. I was hit by a car that was crawling along really slow. I fell and scratched my chin. The driver, a kindly faced gentleman, having seen me run out of our gate, gathered me up and brought me home. My parents and everyone
else were duly concerned about my well-being. But the greater concern There was no rage. No instant thrashing of the poor driver and no rush to burn his car to ashes. There was understanding and a fellow-feeling. There was recognition that a child was more likely to have erred. There was a spirit to accommodate and forgive. It was the year 1956. That is the kind of world I would like to live in. In my utopia if something untoward occurs, people do not go mad. If they go wrong they have the courage (yes, it takes great courage to concede an error) to say they went wrong and apologise. And if they are aggrieved they possess that largesse of the spirit to forgive. In my utopia when you open a door for a total stranger, he or she insists you pass through first. And when you wait for them they say thank you. In my utopia you do not have to call back a young person you just opened the door for and ask them if no one ever taught them the word thank you. Utopia for me would also be a place where folks would be mindful of little, seemingly inconsequential, kindnesses. Such as parking their car so as never to block another parked vehicle or a public way. It would be a place of courtesy and kindness to strangers -- not just to people one knows. This utopia would have many smiles and few scowls. It would be a place where courtesy and decency were a way of life and where such behaviour was not deemed a sign of weakness, and loutishness taken as courage. Here courage would be the ability to speak the truth even in the face of danger to oneself and to stand for the underdog. Utopia would be devoid of ostentation and cheap displays of power and wealth. It would be where respect was for loftiness of the character and for intellect; not for the car one drove or the gaudy monstrosity one lived in. In my utopia even they who pretend to rule would respect the law of the land and where the upholders of the writ of the state would be impartial. It would be where the lure of lucre would not sway women and men from the path of whatever they believe in; where integrity of character and honesty would be the cherished ideals. And last of all, utopia would essentially be where faith lived in the souls of humans; not on the tips of forked tongues. It would be where religion was each person's personal and very private communion with their Maker; where it was not demeaned to one-upmanship. It would be where rituals of worship (particularly of the ruling elite) were not routinely debased by being photographed and filmed for the press.
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Sadhus, Babas and Udhasis) almost existed in every important town of Sindh.
At present a very few towns and villages in Sindh boasts such temples and
dhunis of Hindu ascetics. Amongst such temples and dhunis, the temple of Veer
Nath at Rato Kot located about 70 kilometres northeast of Umarkot is quite
prominent. This temple had been an important centre of Nath Jogis of
Rajasthan, Gujarat, Punjab and Sindh.
Sodhas, Rato Kot was a flourishing town where a number of temples existed.
However, the temple of Veer Nath (Veer Nath Ji Marhi) was most prominent.
Veer Nath belonged to Nath renunciatory order. Nath is rubric term that may
cover any of loosely organised associations of Shaivite renouncers, taking
Shiva as their first Nath or guru. Naths are masters of Yogic power and they
as renouncers are celibate ascetics whose tradition must be passed on through
recruitment and through guru-disciple transmission.
(campfire) which is still popularly known as Veer Nath Ji Dhuni (a campfire
of Veer Nath) where today the Samadhi (a memorial platform) of Gunesh Gar, a
patron saint of Rebaris or Raika caste, exists. Later on Sodhas took him to
Rato Kot. He made Rato Kot his permanent abode. It was Veeso Sodho who
facilitated him and is believed to have been built the temple for Veer Nath
(Veer Nath died in 1604 A.D). The latter Sodhas also patronised the Nath
temple of Rato Kot and recurrently gave donations for the upkeep of the
temple. Rato Kot became a well-known centre of Naths Jogis. The terms Jogis
and Naths are interchangeably used in Tharparkar.
was about the flustered driver. They sat him down, brought him a glass of
water and told him children being what they are; it must have been my fault
for not watching the road. Moreover, I seemed none the worse for wear and
that he should put himself at ease. Tea was offered and had and then the
gentleman was shown out of the house. That, if you ask me, was utopia.