Brohi Charan (also called Brahui Charan; IAST: Brohī Cāraṇa; IPA: broːɦiː cɑːrəɳə; Sindhi: بروهي ڪريڻي‎) are a Brahui-Baloch Sindhi speaking ethno-linguistic group residing in the Sindh and Balochistan provinces of Pakistan. Brohi Charans are the traditional priests of the Hinglaj shrines in Balochistan and Thatta.

Origins

Historically, Charans lived around the Sindh-Balochistan region prior to the medieval age. From the 7-8th century onwards, the Charan population began eastern migration in waves towards the neighboring Rajasthan & Kutch regions.[1]

Some of the Charan clans who lived in this region included Mishran, Tumbel, and Brohi. In time, the remaining Charan population of these clans converted to Islam.[1] Over time, the remnant Charan community converted to Islam and this region of Hinglaj was given to the Balochistan province of Pakistan after independence.[2]

Hinglaj Tradition

The Brohi Charan community was historically associated with the worship and caretaking of the Hinglaj shrine.[1] Charans are historically known as primary worshippers of the goddess Hinglaj. Hinglaj is considered as a 'Mahashakti' born among the Charan community in present-day Nagar Thatta in Sindh.[3]

Some scholars like Samaur give the origin of Hinglaj as belonging to the Gaurviya lineage of Charans of Sindh. Samaur believes that the origin of Goddess Hinglaj lies in the "gaur'viyā cāraṇ" branch from Thatta, a city in Southern Sindh. This connection to Thatta led to the belief among the sanyasis(ascetics) of the Charan community and the Udasi sect that the temple of Hinglaj in Thatta, Sindh is as important as the main shrine of Hinglaj in Las Bela, Balochistan.[4]

Other scholars find the origin of Hinglaj in the Tumbel clan of the Charan community. Some base their account on the writings of P. P. Payaka, published in Cāraṇ-Baṃdhī magazine in 1955. Based on the article by P. P. Payaka, Westphal and Westphal-Hellbusch give the following account:[5]

"Hala in Sindh was called Kohala in the former times, and the Goddess Hinglaj was once the queen of the Kohala or Kohana area. In this account, Hinglaj is portrayed as a Charani and the leader of the Tumbel Charan, whom she guided from Sindh to the Makran. P. P. Payaka also mentions that she remained a virgin all her life and was well versed in the religious texts." (Westphal and Westphal-Hellbusch 1974, 315).[5]

Worship Ritual of Brohi Charans

In Balochistan, a certain local Muslim tribe primarily worships Hinglaj known as Brohi. The right to worship is exclusively assigned to kanyas(prebuscent girls) of Juman khamp(branch) of Bachol branch of Brohi tribe. These Brohi tribesmen are considered to be Muslim converts from Charans. They claim they are the 'Charan Musalmans'.[6]

According to "Gorakh Nath Aur Unka Yug" by Ranghe Raghav, a Muslim community worshipped Hinglaj as 'Bibi Nani'.[7]

The Brohi Charans who were historically in charge of the Hinglaj Mata temple at Balochistan were called "Malangs".[6]

Chamgali Maai or Chamgali Mata

Among Brohi Charans, Hinglaj is popularly referred to as 'Chole Wali Mai' or 'Nani'. The Muslim devotees call the pilgrimage of Hinglaj as 'Nani ka Hajj'. Both at the Hinglaj Temple at Lasbela, Balochistan, and the Hinglaj Temple at Thatta, Sindh, the ritual worship of Hinglaj was done by Brohi priests of Juman khamp.[8]

The right of worshipping Hinglaj Devi is given to a Brahmacharini Kanya(a virgin girl) of Juman khamp of the Brohi tribe. This girl is called 'Changli Maai' and is considered an image of Hinglaj herself.[9]

The chosen priestess Chamgali Maai is also sometimes referred to as Kottari.[1]

The ritual of pilgrims entering and leaving the cave shrine of Hinglaj through its narrow ways inside the cave signifies re-birth. Upon emerging from the cave, pilgrims are considered to be "twice-born", without any sin. The pilgrims receive new clothes and consecrated food from the Chamgali Maai, the priestess from Baluchi Brohi-Charan lineage , as she is considered to be a full incarnation of Hinglaj.[10]

As the current Chamgali Mai reaches adolescence, she selects the next prebuscent girl from her Brohi clan by placing her hand on the head of the chosen girl. And thus, a new Chamgali Mai receives the right to worship Hinglaj and be her representative.[11]

References

  1. 1 2 3 4 Kamphorst, Janet (2008). In praise of death: history and poetry in medieval Marwar (South Asia). Leiden: Leiden University Press. ISBN 978-90-485-0603-3. OCLC 614596834. Brohi-Charans, like some Mishran and Tumbel Charan lineages of Sindh, are Charans who converted to Islam." "Hinglaj is known by many names to her eighteenth, nineteenth and earlytwentieth century devotees, including Charan, Rajput, ... Sufi and Brohi-Charan followers.
  2. ↑ "The sons of a goddess – The Mythology Project". Retrieved 2021-12-05.
  3. ↑ Kothiyal, Tanuja (2016-03-14). Nomadic Narratives: A History of Mobility and Identity in the Great Indian Desert. Cambridge University Press. ISBN 978-1-316-67389-8. Charans regard themselves as devotees of a goddess named Hinglaj, a mahashakti, who herself was a Charani born to Charan Haridas of Gaviya lineage in Nagar Thatta. Several Charani goddesses like Avad, Karni, Nagnechi, Sangviyaan, Barbadi, among others are revered by Rajputs as patron deities. They revered them through construction of temples dedicated to the sagatis, like the Hinglaj temple in Ludrova, the Karni temple in Deshnok, the Nagnechi temple in Bikaner etc.
  4. ↑ Schaflechner, Jürgen (2018). Hinglaj Devi: Identity, Change, and Solidification at a Hindu Temple in Pakistan. Oxford University Press. ISBN 978-0-19-085052-4.
  5. 1 2 Westphal-Hellbusch, Sigrid; Westphal, Heinz (2021-04-28). Hinduistische Viehzüchter im nord-westlichen Indien: Die Rabari (in German). Duncker & Humblot. ISBN 978-3-428-43107-6.
  6. 1 2 "Tantra Marg | PDF | Devi | Religion And Belief". Scribd. Archived from the original on 2021-12-04. Retrieved 2021-12-04. Members of Muslim community are also affiliated with Hinglaj. The right to worship the goddess is assigned to young girls of Juman Khamp who belong to Bachol Branch of Brohi musalman. It is believed that Brohi musalmans are the converts of the Charans and they claim that they are the Charan musalmans.
  7. ↑ Raghav, Rangey (1963). Gorakhnath Aur Unka Yug.
  8. ↑ Charan, Vasudev. "हिंगलाज माता का इतिहास और कथा Hinglaj Mata Mandir Pakistan History And Story" (in Hindi). Retrieved 2021-12-04.
  9. ↑ Charan, Vasudev. "हिंगलाज माता का इतिहास और कथा Hinglaj Mata Mandir Pakistan History And Story" (in Hindi). Retrieved 2021-12-04.
  10. ↑ Samaur, Bhanwar Singh (1999). Paraṃparā kī Jīvaṃt Virāsat: Bobāsar (in Hindi). Pālar. pp. 72–76.
  11. ↑ Charan, Vasudev. "हिंगलाज माता का इतिहास और कथा Hinglaj Mata Mandir Pakistan History And Story" (in Hindi). Retrieved 2021-12-04.



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