Phenologies Of Various Languages

PHONOLOGIES OF VARIOUS LANGUAGES

Maqsood Hasni

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No language remains in one state The common compound souds of languages The identitical sounds used in Urdu Some compound sounds in Urdu Compound sounds in Urdu (2) The Idiomatic association of Urdu and English The exchange of sounds in some vernacular languages The effects of Persian on Modern Sindhi The similar rules of making plurals in indigious and foreign languages The common compounds of indigious and foreign languages The trend of droping or adding sounds The languages are in fact the result of sounds Urdu and Japanese sound’s similirties Other languages have a natural link with Japanese’s sounds

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Present research is attached with the achievement of degree Need changes in educational systems of the delovping countries Man does not live in his own land A person is related to the whole universe Where ever a person Linguistic set up is provided by poetry How to resolve problems of native and second language A student must be instigated to do something himself Languages never die tillits two speakers A language and society don’t delovp in days Poet can not keep himself aloof from the universe

Preface Money, woman and land have made man selfish and materialist. Man has been divided socially by social chiefs, religiously by the cacique of religions, politically by the political pundits, linguistically by the so called language researchers, and with respect to land by the landlords, and this process is not new but centuries old. Man has been being divided for centuries. In spite of having the same nature, needs and necessities, he is not close to other human beings. This situation exists in the present advanced age with the old intensity. With respect to the above mentioned facts, he is not hesitant in shedding blood of other men. We can not deny the scientific and industrial progress made in the present era. This progress proved helpful in the welfare and success of man. Despite all this progress, if man is not brought close to other human beings, every proclamation of progress will be meaningless. Development every kind stands worthless and purposeless. The need of time is that man should be brought near to other man. They may understand one and others sorrows and lend a helping hand in their hard time; they may enjoy themselves with the happiness of others. It is my assertion, and I have also tested it on the anvil of experiment, that languages and dialects are close to one and other with respect to sounds and many other characteristics. Men can be brought closer to one another by searching out the similarities found in languages. The research data presented in the next pages has been published in prominent periodicals and digests of Urdu in Pakistan. It can also be sought out from different forums on internet in Roman script. Professor Niamat Ali has translated it into English with his best interest, love and ability that can be viewed on different forums of internet ie jalt, antimoon.com, thinkers. Talk, open2.net etc. This work has not only been tested on experiment but a lot of books have also been consulted before bringing it on the media. Today the work is being presented before you with a deep sense of mirth. I am also sure that the linguistic researchers will play their role in propagating this work for the best interest of unity of human being. I would like to mention here Dr. Nassar Qurashi, Dr. Najeeb Jamal, Dr. Hameed Yazdani, Dr. Sabir Aafaqi, Dr. Mohammad Amin, Dr. Ghulam Shabir Rana, Prof Amjid Ali Shakar, Prof Zahoor Ahamad Prof. Arshad Shahid and Dr. Mohammad Abdulla Qazi who always appreciate and encourage me for my efforts. Dr. Syed Moen-ur-Rehman (late), Dr. Wafa Rashadi (late) and Dr. Baidil Hiderri (late) can also be never forgotton by me. They had expressed their love appreciation and kindness for me throughout their life. May Allah bless them every moment. Prof. Niamat Ali helped me in translation. Prof. Younis Hasan lent me a heand in searching out research material and my dearest Shahida Khanam edited “Lughat-e-Ghalib”. On a personal level, my son, Dr. Syed Kanwar Abbas, inspite of his severe shortage of time stood by me at every step. My lovely daughter Irha Maqsood prayed heart and soul for my success. Last but not the least, my sweat heart, Razia Maqsood Hasni provided me congenial and pleasant atmosphere throughout my research. She also helped me type the material. It is not possible for me to thank my family who made sacrifices while I was on my table.

NO LANGUAGE REMAIN IN ONE STATE It is commonly said that the language has no many structural dimensions. The determination of alphabet with respect to writing (Composing) is not correct. The writing that is taught abides by fixed and limited lines or rules. But sometimes, it becomes impossible to follow the lines or rules as a whole. For example, a soldier is passed through the full training of military rules verbally and practically with the With respect to the construction and formation of alphabet, it is expectation that using these rules he would fight against enemy and save himself. But there is nothing as foolish as this thing is. No doubt, all the rules learnt in the training would help in fighting strategy but they cannot guarantee success. In the battlefield a soldier has to do his task according to chance and condition of the battle field. The case of languages is not different from it. The learnt linguistic system and the way of writing are cooperative in writing and speaking. While speaking, the proposed linguistic system and the way of writing become worthless and meaningless. Here only the regular idiom is used and along with it, the present need is kept under consideration. I very keenly tested and studied a lot of hand writings written with hand, checked them according to the suggested and fixed lines. But the letters did not remain limited to any rule. A,c,d,e,f,g,h,I,j,k,m,n,o,p,q,r,t,y followed no system of lines. The same condition can be seen with the languages of Sub-continent. Arabic and Persian are also not exceptions. In English, some letters didn’t give the same sound e.g., but, put, university, umbrella, is, seen etc. In many other languages the condition is the same. In different passions and conditions, the sound of letters change. Or they become quite different from each other. In these passions and conditions, the instruments of sound and the helping instruments of sound e.g. throat, palate, checks, nose, tongue, mouth, bronchitis, lungs don’t remain in their exact position because they ever possess the capacity of shirking and stretching. In order to clear the matter, it seems necessary to offer a few situations and conditions: A

1- In rage the sound become heavy 2- In grief the sound becomes feeble and weak 3- In anxiety the sound becomes deranged and unbalanced 4- In illness the sound breaks 5- When there is some matter with the mind, tone and pronunciation are changed because some passion is related with each matter

B 1Usual and good mood, the sound remains balanced 2While laying in usual and good mood, the sound expends. While taking a turn, the sound shrinks. Such changes can be guessed with an extreme consideration. 3Some people are habitual of speaking while sleeping. Their talks are usually not understood. Its reason is that the position of instruments of speaking is changed. Secondly, in the

absence of conscious effort, the arrangement of words, the stressing and non-stressing of syllabi don’t remain under the accepted system of grammar. C

1- While walking, sound makes a circle and the addition of “N” is made to the words/sounds 2- While running the sound disperses 3- In running, leaping with rage the sound not only depresses but also divided into odorless pieces 4- In running and leaping with joy, the function of nostrils increases

D 1- Distance and opposite direction make the sound unclear 2- The change of direction disturbs the balance of the sound and many forms of dispersion are created 4- In anger or in joy the tone and pronunciation are changed 5- Tone and pronunciation are also changed by speaking briskly E 1-

the system of sounds is affected because of some disability in the organs and helping organs of sound 2The diseases of organs of sound or their helpers (Asthma,Bronchitis, the berating problem, Tuberculosis, Phenomena, goiter, nose bone’s abnormal etc) effect the system of sounds. In other words, new letters are created 3The absence of all or at least the front 2 teeth changes the sounds F The organs of speech or their helpers develop and adjust themselves according to the physical condition or a region, its climate, etc. In this way, languages are deprived of many sounds of foreign languages. Therefore, while speaking foreign languages, their original tone and pronunciation are not maintained. Generally the difference of gender is also not sustained. In short, there are a lot of things and matters that don’t let a system remain in its formal or general or learnt discipline. There is a distance of heaven and earth between theory and practical. In any big culture, thousands of mini-cultures are thriving in their circles with full independence. The difference exists in the temperament and needs of nations. This difference casts its effects on the original or real things. It is in no way useful to achieve results by ignoring the differences.

THE COMMOM COMPOUND SOUNDS OF LANGUAGES The alphabets of languages are fixed words are formed of deformed with respect to these alphabets. Words are used according to the need of point of view. With the change of point of view, the use and meanings of words are also changed. With the change of times and conditions, uses and meanings of words are also changed, so much so that their forms are changed even in their own language this matter is not limited to the words of a language. The immigrant words also face the same situation, they fail to sustain their original forms and meanings “Zindgi” is called “Jindgi” in Maivat. In Urdu, we say “Tambakoo”, while in Punjabi it is “Tamakoo”, while in Japani, it is “Tabakoo”. These are the change of forms; meanings are sustained. Countless examples exit of the change with references to forms and meanings. This case is not limited only to some languages. No language is exception to it. As the world comes closer, the action of the changes of forms and meanings will take place with the same proportion. Discussion is not required here with reference to this point. This matter will be discussed in some other article. At present, the compound sounds of languages are the topic of our dissuasion. For easiness in expression, languages make use of compound sounds. These compound sounds are, in fact, part of their stock of sounds. Without these compound sounds, the matter of expression remains at loss to get extension. These compound sounds are not limited to any one language. Along with their original sounds, these languages make use of compound sounds with respect to their own linguistics setup. These compound sounds, unlike the original sounds, are not limited. Nor any regular list can be prepared of these sounds. If the list of compound sounds is prepared, their number would reach hundreds. Some compound sounds make up the deficieney of basic sounds. Thus these compound sounds save expression from any still condition that may occur for luck of basic sounds. With reference to this point, the need of preparing a list of compound sounds cannot be ignored/neglected. I could not complete my work in this chapter. But a humble effort has been made (to advance) in this direction. I have discussed the linguistic communality of languages with refrence to sounds. I have not included Chinese in this chapter. Chinese is the greatest language of the world. And it is the severe need of the present times to work on chimish with respect to the common compund sounds of the other languages of the wold. In this article, examples have been mentioned with reference to the 36 common compund sounds:At, ur, ac / ic / ik / iq, ter, che, chi, ti, di, ion, ra, rda, ee, ba, t, ti, jin, gin, ji, ri, rdi, za, ai, sa, si, tion, ga, gi, ki, la, li, ng, na, ni, i/y, ya. Urdu has more than sixty basic sounds. It is devoid of the hundreds of compund sounds relating to the other languages of the world. Urdu is the second greather language of the world and a large number of nations, group clarres, sects, etc are making it the source of expression through out the world. It would be a very subtle and useful service of mankind to search out common compund sounds of the world by using Urdu as the base. It is my personal opinion that it would not be a wrong opinion that it would not be a wrong action to declare the common compund sounds the basic stock of languages. In this regard very excellent examples of Chinis and Japani are before us. In other words, it would be easy to search out the linguistic communality of the languages with these references.

At: Urdu: Jamadaat, Havanaat, Nabataat English: favourite, manuscript Punjabi: Pat, rath, zaat, sogaat Rajhastani: Samat Bangla: Bhat/bhaat (rice) Saraiki: Part (tray), sangat, Gojri: Kahat, (Khat), chehat (jhati), kat Hindi: Parbhat (morning), Bharat Arabic: Saalat, Zakaat Ar/Ar: Urdu: Brahvi: Punjabi: Turkey: English: Rajhastani: Arabic German: Saraiki: Pushto: Persian: IC / Ik/Ac: Urdu: Brahvi: English: Pushto: Arbic

Raftaar, Irtaka, sarkaar, sangaar Kharwar (grain), Aranah Bar, mar, Bazar, Birdaha (beer dah ha, once more) Urgent, Urban Sukhban ka Bhartar, Artical Daya nir mun Rab, Rajay’oon, Arfa, Rafey, Naar (fire) are adeur (fragrance) der gastgeber, (host) Oraib (awry), Raab, Andhayara wisarna Aazaridal (grieved), Aarzaidal (cheap) Sangsaar (stone to death), Sarij (thief), Maar, Ramz, Raaz, Her (hot), French: ane adeur (fragrance), Janvier (January) Tarik, Mubarak, Samajic Koonjak (water hen), phalak, (flower) Organic, magic, tragic Chalak (clever) Razaq, Khlaq, Malac

Tar / ter Urdu: Persian: Punjabi: English: Pushto: Saraiki: Gogri: Tarkay Sindhi: Hindi: Bangali

Behtar, Kamter, Tars, Shatar, Shatranj Dukhtar, Khatar, Akhtar Sootar, Khatar, Chatar Fighter, Master, Daughter, Salaghter Isteri, Mistery Putter, Putri, Chitra Chitar, (by swimming) Eeter Bhauter, Jamtar mantar Estari

Cha: Urud: English: Turkey:

Punjabi: Japani: Pushto Pothohari Saraeki Gojri Persian Mevati Chi: Urdu: English: Turkey:

Bagichah, Bailchah, Galeechah, chal Charm, chalk Miinkiim, odugu Kadar cabuc mewm kewn ohl duo huh Kah dahr cha book (As soon as possible) Sancha, Khancha, Pancha, ocha Karey da oocha oonoo nadas (He does not take tea) Dacha Chanani Chalay Char Chadar Chader Sandookchi, Bandookchi, Karachi Patchy, tuchy (chi) (my/ mine)

ci Japani: Rajastani:

Kun cheera (May the day pass in peace) Hachi (eight) Sanchi son lay aaj, Sanchi (true)

Choo,Chu Urdu Choola, chuha, chuza English Choose Panjabi Chuwani, chucha, chunga, chuwa (rat) Dogri Chachuwa Pothohari Chichoo Saraeki Choona Gojri Choota Persian Choob De, Di, The Urdu: English: Turkey: Punjabi:

Baby, Shadi, Abadi, Didar Peady, hardy Simdi (Shim dee) (now) Band,(Maid-servant),Pandi,(carrier), handi, Gawandi,sarandi (Neighbour), Sarande, Khundi Germany: der govdine (veil), Freude machen (to please) Saraiki: Choondi, (In Punjabi also use this sound) Gojri: Thendi, Khundi, Mundi, Dandi

Io: English: Persian:

Vision, division, season Mai, Maiah, Mijgaan, majdah

Ra: Urdu: Brahvi:

Piyara, Sahara, Hamara, Tumhara, Heera Juz namak or nij keh Maikarah, Kara (Cultivate the land ave bitterly need a piece of loaf/bread) Torah (loaf) Punjabi: Para, Weera, Wehra, Kehra. (In Gojri also use this sound) Japani: Saryo Nara (Allah Hafiz, (Good-bye) Karey kara (Those all men) Arabic: Raas (head), Frash, Jorab (mozey) Maivati: Rakhan (Rakhna) Rajastani: Bhar laden ra oonth Pushto: Raglay (come), Rasha (come), Jura (condition) Ee/ai Urdu: Punjabi: Saraiki: German: English: Gojri: Pothohari: Japani:

Eema, ejaad, larai, pitae Gawai, Mahangai, Sikhai, qasae Lagai (wife), Parai (Foreign) Das Gebiet (area). Plesen (Pilot) Fry, apply Bahi, Sahi, Kahi Charkhi, Takni, Apni Ippai (one cup)

Ba: Urdu: Punjabi: English: Japani:

Bahar, bar, (weight), Bazar, Baja Bazar, Bamni (a worm), bha’ar Ball, balm Kun Ban wa (Good night) Bain Kyoshi Takeray ba To speak Japani is necessary), Tabakoo Persian: Ba (with) ba murad, ba hawala Arabic: Misbah (lamp), Loban, Saraiki: Bara (air), Bankari, Bah (fire) Maivati: Bang Pushto: Bandey, bar (luggeage), Kharbar Ti/Te/Ty: Urdu: English:

Jhati, Ghati, miti, dumbi seti Baithic (A room to sit) Duty, beauty, Daramatic, poetic, gernetic phonetic

Beautiful, Dutiful, Teach French: Uite Punjabi: Khoti, Soti, roti, totti, toti Brahvi: Roti, boti Pothuhari Khaloti, langgoti Gojri: Dharti, Chati Jin/ Gan: Urdu: English: Punjabi: Germani: Hindi: Persian: Japani: Urdu: English: Punjabi: Saraiki:

Darjin, Mazajin, Sajan Hydrojen, Nitrogen Sajjan Frangen (to ask), Frangan (To start) Bhogan Dargen Kun Jun (soldier) Sahagan begun, slogan Jogan Ogan, Jagan, Hagan

Ji Urdu: English: Saraiki: Punjabi: Japani:

Samaji, haji, paji Strategy, Biology, idealogy Bhaji Khoji, Poonji Gi bi ki (dictionary)

Ri/Ry: Urdu: English: Punjabi: Saraiki: French:

Hamari, Tumhari, Pyari Battery, history Bhoori, Khari, Lari (bride), Mari, Kawari Bhari, Choorri (cured hair) Libre (free), crine

Ra: Urdu: English: Punjabi: Saraiki:

Pakora, Kulhara, tokra Electra, spectra Sara (burnt), Shora, Wehra Bhara, (Toure), Phara (wooden palnk)

Ri: Urdu: English: Punjabi: Saraiki:

Sari, Gari, Phalwari Necessary, Compulsory Mari, Tagri (strong) Mari (palace), Kori (lier)

Wa

Urdu English Pushto Punjabi Saraeki Arabic Persian

Hu’nawa, Wala, howa, kehwa Wall, warm, war Wachooh Wari, warya Waat Rawak Nawa

Za: Urdu: Maza, Mirza, Riza Pothuhari: Pizar (Shoe) Saraiki: Zahir (evident) Japani: Sorey dazshi (Is that a periodicle) English: Bonanza, Stanza Persian: Azar, Khazan Arabic: Zaz yakh Pushto: Saza (punishment), Darza Zi: Urdu : Pozi, Ferozi English: Nazi, fantasy Brahvi: Gazi Turkey: Sizi as kadazimlataiz tivaiym. Germani: die breise (separation) Sa: Urdu: English: Brahvi:

Sahin, Sadgi, Samaan, Samde Saw, Sance Kadar Kumak, Nusha hna (may nature protect you) Punjabi: Sang (disguise), Sancha Rajustani: Saga, sarey, sagey Saraiki: Saen Arabic: Hasa (Enening) Persian: Sariq French: le Samedi (week) Maivati: Sanjh, Saro, Sath Pushto: Aisa pasha (wait) Chup o sa (be silent) Gojri: Saran (all, whole) Si:

(Two sounds zay and see)

Urdu: Sunyasi, Piyasi, odasi, pardaysi English: Agency, policy, democracy Brahvi: Si (thirty) Rajastani: Many to esi hyasi French: Une accent (tone) Germani: de franjose (French)

Maivati:

sisi (bottle)

Shun: Urdu: Roshan Hindi Darshan Persian: Gulshan English: Action, nation, promotion Japani: Shan Dashta (Earthquake came) Germani: die koongugation die komission (committee) French: Une of fection (love) Gay: Urdu: Dhargay, Bhagay English: Game, gay Punjabi: Bugay, Thagay Rajastani: Sagay, Lagay Ja Urdu English Punjabi Pothohari: Saraeki Gojri Arabic Persian

Baja Jaw Jai, waja, Manja Jawanh Waja Sujha Fanja Jaam

Jo Urdu English Pushto Punjabi Pothohari Arbic Persian

Jolani, Jowani, jogno Joke Na’jorah Joga (Same in Saraeki and Gojri) Jor Jowaf Jo

Joo, Ju Urdu English Pushto Punjabi Pothohar Saraeki Gojri Arbic Persian

Jutha, Jang’joo Jupiter Rowajuna Juthay Joora Hunju Jooh Joraab Joo

Gi: Urdu: English: Punjabi: Rajastani: Maivati: Saraiki:

Saadgi, pakizgi, tazgi Geaser, give Changi, Sargi, Waji, Lagi Mun ki lagi Bhujaey Jindgi (life) Jogi, Rangi (coloured)

Ki: Urdu: Punjabi English: Turki: Japani:

Barki, Silki, Harki Tharki Stochiometry Kiani (Keyme) (of some body) Ogeen ki day, Datashi waga kawa eeki mas (We go to school) Brahvi: Shareeki-e-mal un bemali Sa shray. (The combine a property is very bad). Germani: des Best oke (Knife, spoon) Saraiki: Bharki (flame), Makki, sakki Rajastani: Lay balam ki baat suni Pothohari Mi’ki La: Urdu: Brahvi: Punjabi: Saraiki: Arabic: French: Persian

La’obali, La’jawaab, La’zwal, shola Lari (Motor, bus) Baila, thaila, maila Otala (confusion), Agla, Pehla La’raiba, La’alaha Iola Lala

Li: Urdu: English: Punjabi: Brahvi: Saraiki: Rajastani: French: Turki: Lo/Loo

Pamali, Rakhwali, Sali Friendly, lovely, excitedly Sawali, Boli, Jhali, olli Loli (lor) Otali (hurry) khali, choli Sooraj ke chupian pali homme poli (a kind mand) Je ne parte pas (I don’t speak) Tebrikler (Tabrecklehr)

Urdu English Punjabi

Kuch tu bolo, Pura tolo,Tarkhalogy Aaloo, kachaloo, bhaloo Biology, pithalogy Lolo, Lo’on Tamaloo, pataloo

Ng: Urdu: English: Brahvi: Punjabi: Rajastani: Saraiki: Persian: Hindi

Tang, Jang, Tarang, palang Bouling, Thinking, Boating Fiker utay sabak kining Dagmatey jaderifinka (Grief and worries destroy life) Bang, Mung, tang, khang Plang pe sutti jaey Patang (Muth), Jaang (arm) Jang (thigh) Gung (bumb) sang (stone) Sangni (sathi,bivi, mahboba)

Na: Urdu: Rona, sona, khana, nabhana, namaz English: Banana Punjabi: Namana, wanjana, lana, sarana Saraiki: Lagana Japani: Sayo nara (adieu) Persian: Na’tawani, Na’saaz, naz Arabic: Nar (Fire), Rabbana (Ay meray Rab) Rajustani: Na Dhulat roey Maivati: Mojoodnaha Ni: Urdu: English: Japani: Punjabi: Persian: Saraiki:

Purani, Suhani, Mashar-dani Necessary Koni din waga a aremas Madhani, Jaithani, Rani Garani, Seeni (tray) Pani (charity)

Ai, ay: Urdu: Salai, Kurhai, Patai, larae English: Apply, try, dry Brahvi: Kupa, Jatai, Nadey Punjabi: Laibhujai, Kamai, Piswai Rajastani: Dooji Terya biah la ey French: a peine Ya:

Urdu: Borya, Soya, boya, mitaya English: Yam, yaueght Punjabi: Suhaya, Paraya Saraiki: Angya Rajastani: Dooji Terya biah la ey Persian: Badban, Goyya Arabic: Ya Nabi Allah, ya Allah (In Arabic Ya is used For calling)

THE IDENTICAL SOUNDS USED IN URDU Expression is related with the system of organic/interrelated and strong sounds of a language. Every sound gets attention or man’s attention is transferred to it or it is to get attention. The languages that have not some sounds get their purpose fulfilled through alternative or compound sounds. The flexibility of a language is directly related to the organism, gravity and strength of the system of sounds. The linguistics flexibility widens the circles of expression. Foreign words are adjusted so beautifully that they don’t seem foreign. Furthermore, when foreign words are adjusted in a language, their meanings are also change. No Arab, can accept ‘Aasami’ as singular. Pailein, jugoon, Aadvicsain or Aadviyzain etc. will not be accepted as English words by any English man. Jandgi, moto, mazo, hajoor etc. will not be recognized as Urdu words by Urdu speakers. The Arab accepts hooras plural. Horain, shoroon are no words for them. Taambakoo is not unknown to the Urdu speakers. While in Punjabi, Tamako and in Japani Tabakoo are spoken. In other words, lose their real/original form. In new, other then language, meanings are also changed. Urdu contains more than sixty sounds in its stricpt. That’s why Urdu is the most flexible language of the world. It has adopted countless local as well as foreign words by making proper changes in them according to its own set up. Furthermore, in spite of so much flexibility, it is a very easy task to learn Urdu. A slight exercise of a few days does not cause of disappointment. After learning it, a link can be established with a huge population of the world. In the follow following, sounds of Urdu are stated. Facility and ease, the relevant examples of the sounds are also written. Urdu has the capacity to absorb more than stated sounds in it: Alif

ab, sarmaya, karmfarma

Bae Pae Tae Tae Sae Jeem Chae Hai Khaay Dal Zal Ray Arry Zay Dal Yae Seen Sheen Suad Zuad Toen Zoen An Gaen Fay Kaf Kaf Gaf Laam Meem Wa Hay Humza Ye Ye Bhay Phay Thay Thay Jhay Shay Dhay Dhay Rh Khay Ghay Zabar Zeir Ay Pash

Ball, tabiyat, habab, lab Pamal, tup, Alap Tabasam, ikhtayar refat Toot, Atal, Bant Sabat, Sawab, Waris Janab, Ajnabi, jifa Church, charcha, charkh, kharch Hukam, hasan, Ahbab, jarah Khabar, khatar, Akhwam, charkh dil, Dag, Adwar, Tadad Zikar, Zail, Zulafqar, Zakar Rubab, Azar, Kafir Jakra, Aaru Noroz, Zuban, Ajza Doll, dhol, Dalna Yalah, mejgaan, meya Sarab, khasta, piyas Sharaab, sharaap, naqsha, jumbash Subh, saf, arsa, fursat Zaeef, raza, raiz Talak, galat, khatar Zalim, Haz, Ghaliz Ishq, aeb, tayush, maloom Galit, magfrat, pag, tagafil faraq, refah, fikar, farez Kalm, taqaza, warq, niqaab, yaqeen kamzoor, takabar, tazkeer,ro’ak Girya, pagla, sagar, rag lab, shola, wakeel Maihshar, umar, kadeem, kadamat Wafa, waqfa, wajahat,warm, hawa Halaq, kushta, shagufta, sada kisa-e-parina, julwa-e-gul, ja-e-pana Sadiqi, masiha, yakeen Kahey, laway, khaye,ja’ay Bhool, bha’ay, bhala, bhula bhutka Phool, phawar, phir, phula Thaal, thana, thum, thak Thala, thath, thakar Jogh, jharoka, jhar, jehangar Poosh, ushal, kush, shalka Dhool, dhamaka, dhamal, dhoka Dhal, dhanp, dhool Doorha, darhi, bhuri Khula, khiaal, khana Ghayo, ghaeal, ghe, ghata Hal, Zalim, Sakoon, salam, lazat, khalwat Aalim, zamana, jumbi, Sabit In the form relativity zeir gives the sound of ye. For example: Hal-e-dil, Nisha-e-ulfat, Ja-e-pana Ustaad, uthna, boot, suljhao, uljhao

Jazam Naksh, shab, shabab, habab Shad Aayam, lazzat, muhabat Mud Aazmaish, Aaya, Aaluda Tanween Fo’ran, jab’ran, Aad’tan, jawab’an, mazaj’an Khari zabar Aadna, Aala, dawa Khari zeir Gayanahi, nafsayhi, moshuba’bayhi Aadgam bilgunna. The combination of noon and meem e.g. Umber, Dumbala, dumba, tambu In murakab-e-utfi wa’o creates the sound of uoo: shab-o-rooz, jah-o-jalal, ezzat-ehtram, sabar-oshakir Some compound sounds produce one sound i.e. aur, Aalif and wa’o have changed into an.

SOME COMPOUND SOUNDS IN URDU Languages make their native words with their own sounds. But they use compound sounds to pronounce some foreign words that cann’t be spoken in single native sounds. Though these compounds are not basic, even then they have a great importance, and their need cann’t be ignored. These compound sounds remove the olestace of expression of any type. We take Urdu that has more than sixty sounds of its own. No other language enjoys itself with so many souns. Its some native sounds are epressed by compound sounds by some other local and foreign languages. For eample, English uses ion for zay-e-Farsi (ye), ch for chay, sh for sheen. However the use of parallal sounds is also very common. For eample, Arabic uses bay for pay. It is the behaviour not only of Arabic or Englih; other languages of the world are also no exception behaviour. In addition to its basic sounds, Urdu has a lot of other sounds. That is whay a lot of words of other languages are there in its vocabulary. Because of these sounds, an Urdu speaking person can converse in ever accent/intonation of the world. If there is some defect in the implements of speaking, the compound sounds play their role. In this essay, compound sounds of Ursu are being presented with their examoles so that the etention and capacity of Urdu may be realized very well: O Oo A Aa E

Olaad, lay aao, banao Oonch, oopar Abba, jata, aaendah Aag, aaya, aao, Ejaz

Ee Ann Vain Ba Bay Bi Bo Boo Boon Bar Ber Pa Par Pay Pi Po Poo Ta Tar Tay Ti Tuo Toon Sa Si Sir Ta Tay Tar Ti To Toon Ja Jar Jo Joon Ji Jay Cha Cho Choo Chi Chay Char Ha Haan Har

Eeman, eema Goreaan, kalian Aavain, javain Aain has the same sounds Baja, baji, bahar Harbay, baynamaaz, bay’chai, dhabay Gulabi, sharabi, faraybi Bolo, bon’n, bojh Kushboo, baad’boo Sharaboon, hajaboon Brabr, sabar, barbad Berya, berha Paband, pakhand, pamaal Part, parbat, param aatma Darpay, mapay, seyapay Koppi, Lippi, seppi poda, pon, Pooja, poonji, poora Juta, bota, khota, mota Akhtar, Fatar Jatay, aatay, khatay, sotay Jati, aati, piti, karti Toujah, tuorano Batoon, ghatoon, ptoon Sani, saliss, saqeb Warsi Sirka, kosir Sannat, gota, ghota, khota Ghatay, kharatay, sanatay Tamatar Ghati, roti, chati, baanti Tota Jatoon, ghatoon Toein has the same sounds Jala, jaga, jadoo, Khawajah Gajar Jowaz, joya, jolaan Joota, Justajoo, joon ka toon Samaji, Baji, haji Maharajay, Bjay, khawajay Kharcha, chacha, baghicha, nicha, oncha Chola, choola Chooha, choohan drechoon Bawarchi, Sandooqci, chahi Charchay, kharchay Charcha, charkha, charba, Charwaha Haji, Hakam, hajat, hajab, halat Khahaan Harkat, harart

Hoo Kha Khi Khay Kho Khoo Khoon Khar Da Day Di Do Doon Dar

Hoor Khami, khatar Charkhi Patakhay Kushboo, Khoon Khoob, khoo’gar Shakoon Kharaab, Khach Da’ad, Dada, Khoda soda Eraday, Poday Dadi, Barbadi, Shadi Door, dugna Shahidoon, ommedoon Darbaar, darhaqeqat, darasal, Darmeyan Da Daci, dar, dakoo Day Budday Di Dadi, Chadi, buddi Doo Dool Doon Doong Dar Darba, gidar Ra Pora, hamara, tumhara Ray Bicharay, saray, piyaray Ri Sari, hamari, khari, niyari Ro Rona, roka, rowaj, rovaeya Roo Roop, robaroo Roon Pokaroon, sonyaroon Raan Doraan, bashiraan, shabiraan, Za Taza, maza, piyaza Zay Tazay, kharboozay, chooazy Zi Tazi, piyazi naazi, razi Zoo Tarazoo, bazoo Os Ostara, ostaad Zawaad and zoein have the same sounds Es Essam Sa Piyasa, sa’as Say Piyasay, dalasay, khisay Si Siyasi, piyasi, shanasi So Soach, so’og Soo Sooja, soojana, sooraj Soon Barsoon, parsoon Saan Insaan, aasaan Sur Soraab Sha Tamasha, Shabash, shaker, sharm Shay Tamashay, bitashay Shi Khushi Sho Shokat, shosha Shoo Shoom Shoon Pishoon Shaan Parrayshaan Shar Sharbat Shan Roshan

Sawaad has the same sounds Fa Fatar, faqa, falaj Fay Taefay Fi Kafi Fo Foqeat, fooq, foaj, fowara Foon Waqfoon Far Kafar, lofar, farmaesh Qa Burqa Qay Warqay, sadkay Qi Harki, barqi Qar Qarza Qur Qurq Qoo Qoowat Qoon Ahmaqoon Ka Larka, karka, dhamaka Kay Larkay Ki Larki Ko Koela Koo Koonj Koon Sarkoon Kaan Khoon chakaan Kar Karara, karaya Ga Gajar, gana, aagha Gay Aagay Gi Lagi, sargi Go Gowah, guftagu Goo Goonja Gaan Miygaan, charagaan Gar Gardan, Gardaab Gir Girya, girja La Lala, Pala, la’yaeni Lay Piyalay, salay Li Piyali, Wali, sahali Lo Lok, aalocha Loo Loomar, looch Loon Baloon, khiyaloon Lar Jhalar, kalar Ma Majad, Mali, malik May Surmay, soormay Mi Mami, mummi Mo Mota Moo Moong, moo, moonas, moonga Moon Mamoon Mar Maraba, markaz Na Marna, Jina, soona, khana, pina Nay Sarhanay, poranay, othanay Ni Purani, Pani, saani No Nokar, no’bahaar Noon Kirnoon, dewanoon, parwanoon Nar Narm Wa Hawa, howa, hawas Way Jaway, khaway laway

Wi Girwi, taqwi Won Ghahakoon Ha Hakam, hoha, haan Hay Kahay, gahay Hi Rahi, sahi, tabahi Huw Huwa, hawas Hoo Bahoo Hoon Bahoon Har Bahar Ya Samaya, othaya, gaya Yo Piyo, aayo, khayo Yoo Yoohanna, yoon Yair Dair sawair Yia Bhayia Yee Bhayee Yay layay Yio Sanayio Bha Bhabi Bhi Abhi, gobhi Bhoo Bhookay Bhoon Bhoon Pha Phaopha Phi Phoophi Phoo Phoolo Tha Thali Thay Mathay, hathay Thi Hathi Thoo Bathoo Thoon Hathoon Tha Thakar Thay Parathay Thi Kathi Thar Tharak Jha Jhalar, Jharoo Jhay Sanjhay Jhoo Jhoomar, jhoola Cha Chach Chay Achay Choo Chookri Dha Radha, Aadha,sadha Dhay Aadhay, Kandhay Dhi Aadhi Dho Dhoka Dhar Edhar, Odhar, kidhar Dha Dhal, dhak Dhay Budhay Dhi Budhi Dho Dhool

COMPOUND SOUND OF URDU(2) To learn about any language and to get mastery over it, it is necessary to get awareness about its singular and compound sounds. It becomes easy to express one’s thoughts about some affairs by learning some sentences but it is not sufficient to get mastery over the language or to become the native of that language. Apparently it is difficult to get awareness about the sounds. It is not as difficult as it seems. Countless sounds of a language have resemblance with sounds of other languages. Difference can be seen only in the structure of words. Then the grammatical set-up is also different. In spite of that, the importance of sounds in language exists. Urdu has more than sixty singular sounds where as the compound sounds are also not less than sixty. These compound sounds exist in a lot of languages of the world with respect to different references. After a little consideration, or after a little experience of these languages, we get an

intense sense of similarity or virility. I am stating some compound sounds of Urdu in this writing so that the evident difficulty and isolation/ strangeness may come to an end. It will help to learn Urdu language: Sound

Urdu

English

Ra and Ni

Barahay mererbani Sahara

Please Sport

Na

Dil dharkna Khana

Heart beating Food, meal

Ni

Pani

Water

Kho

Khowaish

La

Kala

Black

Ma

Mama Marna

Brother of mother to beat

Mi

Sowami

H/E

Ri

Hamari

Our

Ba

Baba Ba’wafa

Old man Faithful

Ta

Jata Taya

to go elder brother of father

Ka

Lurka

Boy

Hee

Sepahee

Policeman

Desire

Sa

Peyasa Sagar

Thirsty Wine drinking pot

Cha

chacha

Little brother of father

Ki

Burki Saki

Electronic Who serve wine

Ian

Hurain

Ladies of haven

Da

Parda

Vail, wall

Ha

Chaha

Wanted, desired, loved

Ra

Razi

Agree

Pa

Dhampa

Covered

Za

Maza

Taste

Ya

Soya Derya

Slept River

Do

Dost

Friend

Some sentences Urdu

English

Khuda hafiz ( Da)

Goodbye

Maf kurna (Ma)

Sorry

Khush amdeed (Khu)

Welcome

Kesay hain? (say) Sepahee

(Shee)

Main Larka hoon (La)

How are you? Soldier I am a boy

Hum talib-e- elam hain. (Ta) We are student Kon hay?

( Hai)

Main our tum (Mai)

Who is? I and you

Katab our akhbar (Ka,Ba0

Book an newspaper

Ye merey katab hay (Me,Ta) This is my book Wo lumba admi hay (Mi) That is a tall man

Asman neela hay (Nee) Sky is blue

Japane Sayonara Somemaseen Irashaemasay Ogain ki das ka? Gunjin Datashe waotoko des Data she waga ko say des Daray deska? Data she to anta Hunto shin Bun Kory tashe nohun des Ano katadatakaee des

Sora da aee des

THE IDIOMATIC ASSOCIATION OF URDU AND ENGLISH The natives of a languages use idioms in their speaking according to their literal and stylish needs. Or what they write or speak is called idiomatic. But attention is not paid in the direction that their idiom or written things do not get importance and meaningfulness without public acceptance. Not only this, even general popularity does not become the lot of such idioms or

written things. Such an idioms are only the beauty of books. In fact, idiom provided by the native Scholars of a language becomes popular in public as it is or changed form according to the temperament, likes and dislike, trends and common use of the people. It is happens too that the common use/daily use of the natives becomes an idiom for the public. It also happens that an idiom provided by the public flourishes among the natives with all its literal and stylish charms. And then it returns to the public with new manners or the literal touch to become a need. It is absolutely incorrect that something stand by the natives is the final or nothing is correct besides or is nothing in itself. The ability and literal dimensions of the natives have their own importance. What they say has the literal authenticity. But all this has not importance unless public popularity is not achieved. Their idiom does not get more importance than that of literal embellishment. Though it is considered related with rhetoric by the natives, yet it falls into the category alienation. The word Kulfi (Kufli) though is incorrect, yet it has its identity in masses with all is references. The word ‘Tabaydar’ meaning ‘tabay farman’ is absolutely opposite in its mean Zimada, is often heard Zumaywar. This matter is not limited to the languages and dialects of the Subcontinent. This behavior has not been provided by the language Scholars. However they can not remain isolated from it. Asami, Ahwal, Aoquat, Hoor etc., are used singulars. Hooraan, Kabraan, Votraan, Spotraan,etc are not incorrect among the Urdu speakers. While it is the Punjabi way of speaking. The interfusion of indigenous sounds into foreign or migrated words or the use of foreign or migrated words according to public trends is a common thing. The change of place, no doubt, affects human behavior, temperament and trend. In spite of this fact, man has been very close to other man with respect to temperament in countless matters. This matter can be judged though the link present in their language. The most delicate matter is related with idioms. Though the dissection of the culture of words, the association of temperament of human beings can be easily searched. Countless idioms have been used in languages without any change. The similarity of idioms shows that mutuality is found in man’s a lot of affairs, trends, attitudes, preferences and need of various kinds. It is incorrect to relate the matter of human division to the apparent distance of languages. Chinese is the most spoken language of the world of today. Urdu is the second great language of the world, but with respect to its singular and compound sounds, flexibility, it’s the most important and subtle language of the world. On the contrary, English cannot be neglected because of its present reign. Nor can we breathe a sigh of relief without it. Some intellectuals think that development is not possible without it. After all these three languages are the most important languages of the world. I am describing some common idioms of Urdu and English so that the matter may become clear that in spite of distance, man is very close to man:

Seyah-o-sofaid Alif say yay tak Staroon ki gurdish (qismut ka mara) Ankh ka tara Roze-e-roshun ki tara eyain Jahannum main jao Magarmuch kay Aansoo Kali beher Sofaid hathi

Black and white Alpha and omega Sitar crossed Pupil of one’s eyes As a broad day light Go to hell Crocodile teas Black sheep a white elephant

Gadaha banana Ongliaan jala behthana Aahmokoon ki gannat Barbaad hona/Bhar main jao War bhanday vich (bazari mahavra) Ankh oghal pahar oghal Jo gurgtay hain woh burstay nahain

to make some one an ass to burn one’s finger a fool’s paradise Go to dog Go to the pot Out of sight out of mind Barking dogs seldom bite

THE EFFECTS OF PERSIAN ON MODERN SINDHI

Here, the discussion often occurs with respect to the circle of expression and lines concerned with the learning of a language with reference to one or two dimensions. In this regard, my point of view is that languages have never been limited. Learning is a separate affair while speaking and writing are absolutely different from it. Languages can’t be kept within specific circles. They depend upon man. Man does not depend on them. They have to stand by the conditions and the changing trends and behaviors of a man. In learning a language, the system of lines has to be followed, no doubt. While during writing and speaking, the system of lines does not remain intact. English is especially noticed with this respect. There is, no doubt, that I am not an English teacher. But I strongly oppose the negative behavior towards English with respect to my links. Accidents; changing natures of affairs; variable situations; earthly and heavenly calamities; social, culture and economical needs don’t let a present thing stand on its own feet. It is impossible for anything to exist in itself for ever. The structure and meanings of things change. The Subcontinent has ever been destined to changes of various kinds. We don’t go far; since the Partition, a lot of things have changed. Not only things but traditions have also changed. The ways of thinking and realizing have also changed. Even now there is the rag of English Language. To speak English or to use English words in conversation and writing is considered a respected conduct and manner even today. Even the imaginings of what the English people did with Farsi (Persian) makes soul shudder. However it is not unnatural nor can it be called unjust because ever conqueror does the same and should do. Misfortune, Helplessness and curses become the fate of the nations who fall a prey to dispersion and inactivity. It is, in fact, the justice of Time and History. In spite of the above mentioned facts, this truth is not devoid of truth that Farsi prevails over many languages of the Sub-continent. Countless Farsi words are used in the vocabulary of languages in one or the other forms. They cannot run their business without them. “Gazal” has ever kept English at arm’s length. Compounds and arrangements of words are ever the soul of poetic language. Countless compounds and arrangements occur in the languages of the Sub-continent according to their moods, linguistic system and grammatical pattern. No notion of their being foreign passes through in minds. For the support of my point of view, I am quoting some examples from the modern Sindhi and modern and old Farsi: •Mazharay sidq-o-safa tajdar hal aae tovi (Mohammad Iqbal Jaskani) •Varaq-e-Lala-o-gul Haraf-e-gham-e-ensan shud (Dr. Aslam Ansari) Qarar-o-khaab zay Hafiz Tama madar ay dost (Hafiz Shirazi) •Ommeed-o-yas-o-hasrat je sahari tu jae (Shakar) •Jetru-o-khosh raho, raho, yaro (Riaz Ali Mohsan) Masal-e-mah-e-neo kardi shakaet (Saman Aziz) Raqs-e-bimil hama ja dar nazram jalvagar asst (Syed Javaad Mosvi) •Aazizam dedar-e-tu darad jan balab aamda (Hafiz) •Ay dil-e-zar ko ba ko khoof na aahi (Mohammad Amin Faheem) •Jaleel aahan sada marad-e-Khoda zinda (Jaleel Sarvari) •Chu shab-e-tab-e- jalva parvana-e-dil (Saman Aziz) •Her taraf aavaza-e-deen-e-mobeen (Syed Nafees Khoarzmi) •Khanda-e-jam-e-meh-o-mah-e-neo shadeedem (Hafiz) •Shonedam nala-e-jan sooz nay ra (Hafiz) •Reshta-e-ulfat magar mazboot, mostahkam te’eo Shaheen

(Noor Jahan

Kitabyaat 12345-

Semahi Loh-e-Adab Semahi Lohe-adab Semahi Loh-e-adab Devan-e-Hafiz Semahi Danish

Hyderabad Jan. to March 2004 Hyderabad July to Dec. 2003 Hyderabad April to Sept. 2005 Sh. Ghulam Ali & Sons 1968 Islaabad Shamara No, 84-85

THE EXCHANGE OF SOUNDS IN SOME VERACULAR

LANGUAGES Sounds are the basic media of the exposure of existence of the order and organization of universal system, separate distinction and identity, and the things and beings existing in the universe. Natural combination of sounds produces beauty, while unnatural causes ugliness. While listening to sounds, we are trying to understand the natural science of the universe. If it is asserted that while listening to sounds, the element of consciousness is extinct, it is absolutely wrong. If it is so, we don't get awareness of the matter or intentionally don't want to do so. Words are composed under the influence of the nature of sounds, according to situation and occasion, according to need, etc., and become the media of expression under the linguistic discipline of languages. Every expression is linked with some or the other consciousness. In this regard, it's not incorrect to assert that to have interest in the science of sounds and to make an individual effort to understand them is in fact, strife to understand the universe. And that the awareness of the science of sounds would help to realize the mutual links existing among the things and beings found in the universe. Languages are adjusted to each other under natural integrity. Some or the other link certainly exists among them at some or the other level. This link or relation is an argument of their being secular. In this regard, human beings live very close to one another with respect to their nature. The spectacular enmity, jealousy, hatred, malice and greed among human beings are the result of some unnatural order and organization, or the balance of individual combination has gone awry. Foreigners enter a state with their language and culture. These two elements affect the linguistic system of that state and they are also affected. Effects, in fact, mean to accept the linguistic discipline and getting popularity among all and sundry, they cannot get the status of social acceptance. If an English man is asked the meanings of tarublaat, advasain, tenshanain, mumkanality, voteraan, sportraan he will refuse to accept thesewords as English. An Arab would never accept Hoor, Ahwal, Okaat, Asami etc, as singular. He would not allow reading Zimma as Zumma. The matter does not end here. The meanings and linguistic structure of the immigrant words do not exist in their original form. In other words, there is coordination among sounds but their order and form change according to earthly facts and needs. Change, according to the new set up, becomes unavoidable even though languages have the sound of the foreign words. For the authenticity of my stand point, I write down the foreign words in indigenous tongues with present changes. The question arises whether these words have lost their scriptural and literal identity. It will be said only when they cease to exist in any reference. A word and the sounds related with it are connected with circle of influence, circle of expression and new meanings. Their original scriptural form exists but their meanings and the manner of use are changed or their intonation changes. It also so happens that they come with their original sounds but their identity comes forth through local reference after mixing with local words. At present, this discussion is not required. Only a short discussion is made with respect to the alternative sounds of some of the native and immigrant words in some vernaculars. In this context some words from Punjabi, Pothuhari, Pushto, Brahvy, Rajustani, Saraiki, Sindhi, and Maivati have been made the subject of discussion.

In Brahvi, the substitute sound of Kaf is Khey: Mulkalmot to Mulkhoot Brahvi, Pushto and Gojri, Khey is used for Kaf: Waqat to Wakhat In Punjabi and Gojri Khey is used for Kaf Bhuk to Bhuke. Pay is also in routine use: Bhuk is converted in to pukh. The use of Pay for bay is also made: Tube/toob to tup/toop, tob is also spoken. In Maivati, Punjabi and Gujri pay is used for bay Bhukh to Puhk. Instead of sawad seen is used Sahib to sa’ab. Seen for sawad ie Khass for kass, honslo for hosla. Sa’af say sa’ap There is a same situation in the Rajistani. Bhay is used for bay: Sabh for Sab. The substitute sound for jeen is bay: Balna for jalna In Punjabi ‘ray’ is converted into laam: Professor is spoken professal. In Gojri Punjabi Pothohari, and Dogri “dhokha” is spoken “thokha” Some more examples from Punjabi: 1- Jilad to jilat 2- Zima to zoma 3- Loha to loya, lonya 4- Amrood to amroot 5- Qudrat to Quzrat (also in saraeki) 6- Khedmat to khezmat (also in saraeki) 7- Paste to paysat 8- Koshesh to koshet 9- Gost to goshat 10- Pankha to pun’kha 11- Jaraab to Jalaab 12- Hajamat to hayamat

THE SIMILAR RULES OF MAKING PLURALS IN INDIGIOUS AND FOREIGN LANGUAGES Aan: Urdu Galiaan kha kay bay’maza na howa (Gali+aan) Ghalib Pushto Sata tarburan de

(Tarbor+aan)

Punjabi Jit tan lagi, so ee tan janay hoor gallaan karan sokhaliaan (Gal+aan) Shah Hussain Pothohari Putraan naal mavaan na maan (Putar+aan) Shorash Malik Ragistani Ka’ay koonjaan doo marwa’ay

(Koonj+aan) Taj Qaemkhani

Saraeki Darsen bin akhaan tarass reaan (Akh+aan, Re+aan) Khaja Ghulam Fareed Gojri Ghamaan dardaan ko kahatay yae meray kool (Gham+aan) Sabar Aafaqi Mivati Mehkmaan main aap nay Ghana den nookari kari na’kari Punjabi Arabi Mazloom+aan, zalam+aan Farsi Farzand+an, Charagh+aan Punjabi Angrayzi Tension+aan, advisaan, votraan, sportraan Woon/oon Urdu Es balandi kay neseboon main hai pasti eak den (Neseeb+oon) Ghalib Punjabi Jay tok ranjha darass dekhaway, taan heer azaboon chotay (Azaab+oon) Shah Hssain Woon “Say” kay maenoon main bhi aur shedat kay maenoon main bhi Pothohari Ratein tareaan ni chaanwaan wich sonda lag kay dherti naal (Chaan+waan)

Ragistani Kah raatoon kalat

(Raat+oon)

Saraeki Ra’waan kool mulh paanday paanday umraan laneaan (Rah+oon) SaleemAhsan Mevati Dil kay gonahoon say bachati noaj (Gonah+oon) Urduae Angrayzi Advise+oon, Tension+oon Urduae Arabi Kafar+oon, Zalem+oon Ain, ein Urdu Qudrat-e-Haq say yahhi hoorain agar waam ho gaein (Hoor+ain) Ghalib Urduae Angrayzi Tensin+ain, hoorain, advasain Saraeki Akhain wich aaoon (Mahavra) Pothohari Mehraj bago bagein aaya

Akh+ain (Bag+ein)

Arabic Sabayq+ein, Shat+ein, Zalim+ein Mevati Jamatain Yay Urdu Banain gay aur sitaray ab aasmaan kay liay (Sitrah+yay) Ghalib Pujabi Meer, malik, padshah, shahzaday, jhalday nayzay wajday wajay (Shahzadah+yay) Shah Hussain Pothohari Sada dukh son kay chanaan roonday pathar paharaan nay Saraeki Chitay kapray dekh malahoon kadaein nay kita paar Gojri

Minna sat kay nikal ja’ay kO painday Sabar Aafaqi

THE COMMON COMPOUNDS OF THE INDIGIOUS AND FOREIGN LANGUAGES Marakbaat-e-Tosefe Urdu Ro’seya: Meh say gharaz-e-nashaat hai kis ro’seya ko Ghalib Thanda Makan: Aaway na kayoon pasand kah thanda makan hai Ghalib English Sweat world, Kind deeds, kind heart, Good look and Dream girl Pushto Baykarvala Punjabi Sohni surat: Sohni surat dilbar wali, rae akhaan wich gal Shah Hussain Pothohari Raat cheta: Raat cheta reshmi dopatta pae tanne Baqi Sadiqi Suchay moti, Jhutha maal Suchay moti kisay na puchay vikya Jhutha maal Baqi Sadqi Japani Naankae (Which destination), Karay da hon tuni e tu das (Really he is a good man) Rajistani Barango taal, Moto sar Saraeki Kali raat: Tayday kajray de kali raat bhaway

Sleem Ahsan

Mevati Acho musalman, Bharo bhai, Ghana khayti bari Marakbaat-e-Atfi Urdu Aur

Who Fara’aq aur woh vesaal kahaan Ghalib Mein ghareeb aur tu ghareeb nawaz Ghalib

English And Cow and goat, Vales and hills

Pushto O’o Angrayzae o’o hesaab Daray lafafa o’o saloor u sakatona Punjabi Tay Mein tay mera mahi, Ghora tay bakri, Kala tay cheta Gojri Tay

Yah hi haqeqat sab toon ba’d kay dharti tay Ashman maan hai Sabar Aafaqi

Japani Tu

Datashi tu anta, Hon tu rash bun

Urdu Kay Nashay Kay parday main hai mahv-e-Tamasha-e-damagh Qaes tasveer kay parday main bhi uryaan nikla

Ghalib Ghalib

Punjabi Day Babal day ghar da’aj vehoni darbar poni kat Shah Hussain Pothohari Day Par akhaan day nairay vass mahya Sadiq Naseem Sindhi Jo Omedon khaak, dil nalaan e dil jo gulestan weran, Shakar Sumroo Hie munjhi azam-e-ulfat jo assar aahi wagarna dost, Shakar Sumroo Saraeki Day Ghar day deway vesam gay saray Akh day manzar mok vehnday hun

Haider Gardaizi Mumtaz Haider

Gojri Kay Aggo pecho vekh kay chal Sabar Aafaqi Tera tihan kay ba’gher, tera khial kay ba’gher Sabar Aafaqi Mevati Ko (Ka) Chamray ko bazaar, Dasvein ko emtihan Urdu Ki Darad ki dawa pae darad-e-bay’dawa paya Ghalib Baghal main gher ki aaj aap so’ay hain kahain warna Ghalib Punjabi De Kar sahib de bandgi, reh jagrat raeay Shah Hussain Saanwal de main ba’andi barde, sa’anwal mehnda saein Pothohari

Shah Hussain

Ne Dil ne ag wich main pae balaan Anwar Ferooz Challaan pae mar ne jowani ne tarang ne Karam Haideri Japani Nikoya (Meat Shop), komayya (Rice shop) Seentakoya (Washing shop) Gojri Ki Os ki dil kay andar dil ko kam ay lamma rehno Sabar Aafaqi Meri akh ki doolan oproon duhlan aalo Tepu Sabar Aafaqi Mevati Aur Aasman aur jamein, Ghaltein aur kamein, Bhi aur resta daran Urdu Pher Pehlay Josaf pher maekal, Pehlay daam pher kaam Karta hoon jama pher jigar-e-lakht lakhi ko Arsa howa hai dawat-e-mejgaan kiay howay Ghalib English Then First you then Petar, First meal then work Urdu Wa’o Ashq-o-Mazdoori-e-eshrat gaha-e-Kusro kiya khoob Ghalib Yah hum jo hijr main dar-o-dewar ko dekhtay hain Ghalib Sindhi Wa’o Moti-o-gulab nisrio, afsoss ho na aayo Ghulam Ali So’oz Urdu Ka Ashq say tabiat nay zeast ka maza paya Ghalib Chaman ka jalwa baes hai meri rangeen nawae ka Ghalib Punjabi Da Sabh vaysay shesay da mandar, wich Shah Hussain namana Kachrak balain mein aqal da dewa, birhoon andheri wagde Shah Hussain Japani Ne Gheo ne KO, (Shop of meat), Bo ta ne ko (Meat of bear), Tori ne KO (Meat of hen) Rajistani Ka Sakhyan ka bhartar Saraeki Seroon pand hijar da talay Khaja Ghulam Fareed Ah dawae bimari da toor aae (Jumla)

Gojri Ka Khuda ka aashqaan ki zindgi naan

Sabar Afaqi

French In Ahamed in evl, (House of Ahmed) Kumas in rengi (color of cloth) Mevati Ka Dunyaan ka malik, kitaban ka tarjama, deen ka almaein English Of Word’s of love, drop of water, grains of sand Mevati Ki Noh ki dohae, karorun ki tadaat Rajistani Ki Birha ki chalri, mun ki lagi

Taj Qaemkhani

Urdu Ko Hum KO setam aziz, setam’gar KO hum aziz Ghalib Punjabi Noon Mein pachi noon maraam lat ne Pothohari Koon Paray koon taropa kar giday

Shah Hussain Fada-e-Athar

Gojri Ko Os ki yaad kay andar dil ko kam ay kamtaan rehno Sabar Aafaqi Rajistani Ko Raja KO bhag, dhool KO kaal, dayas ko bass Urdu Main

Paishay main aeab nahain rakheay na Farhaad ko naam Ghalib

Punjabi Wich Galaan wich pherain latkainde, ah gal nae bhali Shah Hussain English In(to) Put it into the jar Gojri Maan Jayro dil maan barchi mar gio Pothohari Vich bagaan nay vich pakhroon bolay Saraeki

Sabar Aafaqi Sadiq Naswwm

Wich Aapay sabh de Surat wich toon mikoon ajgoess Mumtaz Dar Rajistani Main Sagar main jal Takrar-e-Lafzi Urdu

Aamad aamad, aatay aatay, ja’tay ja’tay

Punjabi Jiyoon jiyoon, tiyoon tiyoon Pushto

Gojri

Zar zar, chirta chirta

Parbat parbat nagri nagri (Not a new thing in Urdu)

Pothohari Ochay ochay, bit, Nimi nimi (Chaanne) (It is also used in Pujabi) English again (and) again Hum’martaba Alfaz Urdu

Punjabi

Rajistani

Edhar other, gidhar kidhar, aagay pechy, Oopar nichay Seda padra, ulta seda

Dukh sok

Marakab Azafi Urdu Makta-e-gham, kakal-e-sar’kash Barahvi

Dagh-e-jodae, gham-e-furqat

Humza say bannay walay marakbaat Urdu Kana’ay majnoon, moja’ay raftar, oqda’ay mushqal

Sindhi

Qatra’ay shabnum

THE TREND OF DROPPING OR ADDING SOUNDS The cry of pain that comes out of the pathetic heart on the division of man is not an unnatural thing. Whereever man lives, he is one in his origin and nature. The seasons of his weals and woes are the same. Their natural needs and demands are common. Wherever he lives, he desires for peace, prosperity and complacence. He is full of impatience for awareness. He wishes that his life is secure and nobody snatches away his property. Not only his achievement be recognised but material resources should also be provided for his better performance When he fails to get all this, response of some kind from him is not a meaningless or unjust thing. There may be some other reasons of man's negative behaviour. The world religions have bassically taught three affairs. (i) Justic should not be ignored at any stage. (ii) Man should love other man and distribute love among them. (iii) Truth should never become obscure. The religious authorities themselves have been breaking these principles for their own personal interests and material needs. And they have never been penitent in this regard. When principles and rules are slaughteud, the cases of division and chaos cannot be called meaningless and causeless. Every response, in the next step, develops into an ideological unity. This seices of division and subtraction goes on increasing. Every group makes efforts to achive the requirements of life according to its own ideals and principles. And the seet regards it as the service of truth and God. The particular group strives furthur to expend these things. There is the collsion of ideas in the battlefield of struggle. As a result, hatred, jealousy, malice and the trend to snatch away things flourishes. So much so that the human blood no more remains sacred and respected. The human culture, unfortunalely, suffers from this division of man. The germs of being inferior and wore are sucking the blood of humanity. At this stage the matter of personal survival arises. The efforts linked with these regarded as human service and truth.The heavy responsibility falls on the shoulders of the present age intellectuals and schoars that they should work for man. They must use every reference/resource to bring man close to the other man. If these negative references that remove man away from other man are not done away with

it, will require a task to overcome this difficulty in the coming times. Material resoures will remain where they are Man shall lose his confidence in the charms of life. In the present aircumstances, without keeping an eye on material gains, effort must go on. I have already stated in some writing that to search out links among languages is not a worthless task. Languages belong to man more than to nations and countries. They belong to him who speaks them. Some vices are born because of misunderstanding languages. Man cannot express himself in exactly any second language or he feels some difficulty in saying something in that language. The possiblity exists that his statement may be misunderstood. In this connection, it would be agreed that the understood meanings are the last ones. In this context, no meanings are the last ones. The meanings are, in the last ones. The meanings are, in one orthe other stage, to be changed. Most of the tongues of the sub-contiment are & similar. Some of their linguistic rules are almost the same. A lot of prefixes and suffixes, that are the back bone of languages, are almost the same. Some sounds increase or fall down thechange in intonation. The scholars should work on the fall or addition. In this worthless essay, some examples are presented to make my point of new prominent. Keeping these examples in view, the people who work on languages can find a way. It would be the most important service of humanity to work on languages in this perspective. And the circle of research must extend to the universal limits. There is a common trend of dropping some sounds in Urdu, Punjabi, Pothhari, Saraiki and Gojri. There is the tradition of dropping the central 'alf': 1(a) Shah to sheh (b) Gah to geh 2(a) (b) (c) (d) (e) f) (g) (h) (i) (j)

Naa’ch to nach Nachna to nchna Chaand to Chn Sa’as to sus Bazar to Bzar. (Punjabi) Hath the hth Harna to Hrna or hrya Kajal to Kjal Bahar to Bhr Haat to hat

(Chun is also under use) (hth is also used in Gojri)

(hati/hti is also used)

3-

Some time the mad of beginning is dropped but the sound of Alf is sustained: (a) Aawara to awara (b) Aazad to azad (c) Aabad to abad (d) Aabadi to abadi (e) Aam to amb 45-

In some words mud and Alif both are dropped: Aawaz to waz (waaj is also used) If bay occus after meen and before"alf", it will be dropped. However, the sound of meem may be doubled:

Lumba to Lamma (6) The sound of Tay before noon dropped. (a) Jitna to Jinna (b) Kitna to Kinna (Here the sound of noon is double) (7)

In saraiki, the suffix (dha) is dropped: Chundha to Choona

(8) (a) (b) (c) (d)

The sound of 'An' occurping in the centre is not used: Ina’am to Inam Jamaat to Jamt Ta’alaq to Talq Maasoom to Msoom

(9)

The Central 'laam' is also dropped: Machli to Machi

(10) In some words, the sound of 'noon' in the centre is also expelled: (a) Moonch to moch (b) Pankha to Pakha (c)Phoonk to Phook (11) The sound of 'wao' in the centre also dropped: (a) Bhool to Bhol (b) Phool to Phol (c) Doobna to Dubna (d) Dooja to Duja (e) Pochna to puchna (In Pothohari Duwa is also in used) In Saraiki and Pujabi duwa mean two (12)

The trend of dropping hay is also found: Chooha to Chua (Wao is giving to double sound)

(13) In Saraeki tayra instead of tayrha Punjabi tayda Potohari and Gojri taida Saraeki Doup instead of dhoop Punjabi Thop Gojri Thop (14) The tradition of dropping hay is also common: (a) Darhi to dari (b) Darh to dar (15) The central yay is dropped: (a) Seedha to sidha (b) Peecha to picha (c) Neecha to nicha (Gojri) (d) Neecha to niwaan (Punjabi) (d) Bay’kar to bkar (Saraeki)

In Mavati also, sounds are dropped: (a) Shuroo to suru (b) Mashhoor to mas’hoor (c) Shabeer to saber There is the tradition of dropping two sounds in Punjabi, Pothohari and Saraeki: Ooncha to ocha Pushto also have tradition of dropping souns: (a) Dhal to dal (b) Dheel to deel Saraeki, the trend of changing sounds is also seen: Haraan to haryan Sounds are interchange in Pushto also: Sandooq To soondaq The trend of increasing sounds: (1) In Urdu Machli while in Bangala maachli (2) In Urdu sach while in Rajistani sanch, sachi to saachi (3) In Urdu bohat, while in Rajistani, Dakni, Haryani and Mevati Bo’hoot (4) In Urdu the word lagna is changed into laagna in Rajistani Some other exmples of increasing sounds in Saraeki: 1- Gal is changed galh 2- Sab is changed sabh 3- Toota is changed tona In Pothohari and Gojri hashvi noon is a comman thing; Hasna to hansana Urdu and Punjabi also make the hashvi use of noon: Saikroon to sainkroon This tradition is also found in Pushto: 1- Olti to Oltai 2- Phaki to phakai 3- Charkhi to charkhai 4- Josh to joshi 5- Jarab to jarabay 6- Khorak to khoraka 7- Khajoor to khajooray 8- Mandi to mandhi In mevati see this trend: !- Rang to rango 2- Pakha to pakho 3- Nicha to nicho

4- Ghar to gharay 5- Sab to saban 6- Din to dinan In saraeki umb is spoken as umbo. In Punjabi umbi is used for a small and unripe umb. Hadi is changed Hud in Punjabi and Saraeki. Mana is changed as mania in Saraeki For Aap aapa is also in use Punch, pank, pakhro, pakhairoon etc are well known words of local languages and they all are the extended forms of the original word par (Wing) In Punjabi, there is common trend of increasing sounds: !- Pachtana to pachothana, pachtawana 2-Martabah to marataba This trend is also found in the Persian: 1- Shah to sheh 2- Seyah to seyh 3- Awal to ahwal 4- Sami to asami

LANGUAGES ARE IN FACT THE RESULT OF SOUND It gives pleasure to discuss intellectual and literal matters with serious. It helps in the solution to problems and matters. Not only this, a lot of references, links and connections become evident. How for Yaan pal Sarter is correct. His life was linked with particular conditions and his ideas have come forth with respect to this fact. Nobody forms his existence nor is it possible that a man makes himself as he wishes. In this formation of a person’s existence, the whole universe consciously, in some affairs, and unconsciously, in some other ones, is involved. Its reason is that he is a unit of the universe. Every body in itself is not complete even after its completion. He is a part of some great unity. Even while maintaining his identical/ characteristic, he is revolving around some great unity. Being a unit of the whole universe, he connected with a lot units. He affects them and is affected by them. And all this is imposed in a peculiar balance and arrangement. He is responsible not only of himself but all the units existing in the unity. The survival of other units is, in fact, its own strength. I have already mentioned that a decaying society gets itself linked with some other strong and active society so that it may further live fifty or hundred years more. Thus the survival of another unity is not worthless for it. Each unit of a building, in spite of being separate, cannot get isolation from other units. In this regard, it is not correct to say some unit unimportant. There is no justification of its separation from other units. The importance of cement is compulsory for or each other. The rich for the poor and the poor for the rich. Grief for man and man for grief are not unimportant. They are to move parallel to each other at a time. In this case life can exit. Stasis and stillness are death for each of them.

Languages are in fact the result of sounds. With this reference they revolve around sounds. So long as sounds exit, the existence of languages is unchallenged. Nature has granted man with some organs as create sounds themselves or sounds come out of them. And these sounds are the same as are present in the universe. In other word, this procedure of give and take is connected with the existence of languages. Viewed at any level, the combination of countless isolated and compound sounds is present all the languages with small changes. It is true that the grammatical adjustment is occurred according to the linguistic set up of the languages. All human being are the issue of the same man and the families of this man are composed with the passage of time. Linguistics, therefore, divided languages into different families. Gojri, Punjabi, Pothohari, Sasaiki, Urdu, Arabic, Persian, Bravi, Pashto, Bangali, Sindhi etc, have many common words. Along with English, other western languages have the association of sounds. Rather a large number of their words are the same and some time their use is also at some places parallel. Hence to say that languages die, is absolutely wrong and baseless. At a time, they are related with: Man and his families Different groups Needs and material necessities Universe Everything of the universe Other languages While single, groups, combinations and compound sounds is the source of link among them. Every sound has its own mood, behavior, trend and culture. It adopts the form of word accordingly. While with the individual identity, social culture also involves. And it also keeps the nature of sounds with them. When a word enters a society, it also brings with it its culture and these words unconsciously and sometimes consciously plays its role. This adjustment is nature of sounds. If these universal nature links don’t exit, the mater of adjustment cannot be solved. This link of sounds indicates the link of man with man and with the universe. I have described the link of sounds in writing. I present some examples from Japanese sends (Hira Gana)to show With respect to the association of other language, if this piece of work is appreciated, I shall show the link of the remaining sounds of Hira Gana as well as three sounds of Kana Kata. With reference to these sounds, the search of the link between man and universal will become easy. Not only this, it will also help us understand the link of man and universe. O English Urdu Pashto Punjabi Pothohari Saraki Gojri Arabic Persian A

Orange Okat Obaie Ohlay Oha Othain Ozar Olad Aab-o-dana

English Urdu Pashto Punjabi Pothohari Gojri Arabic Persian

Apple Arada Aalan Haey Aeha Koey Jo-e-kazib Zerb-e-Shadeed

Oo(ou) English Urdu Pashto Punjabi Pothohari Saraki Gojri Persian

Column Oncha Ohkh Ochcha Ochcha Okhoon Outhain Ouja

E

Aa

English Urdu Pashto Punjabi Pothahari Saraki Gojri Arabic Persian

Elephant Eman Eman Soee Deekhe Ethain Eman Eman Eman

English Urdu Pashto Punjabi Puthohari Saraki Gojri Arabic Persian

Author Aana Aaloo Aaeo Aas Aapey Aalo Aaein Aab

English Urdu Pashto Punjabi Pothohari Saraeki

Cooperation Kohat Kotek Kookain Korey Koon

Ko

Gojri Arabic Persian

Sakoo Kofeh Kochek

English Urdu Pashto Punjabi Pothohari Saraki Gojri

Keynes Dhamakey Saskay Ginkay Tukkey Phekay Nekay

Kay

Ku (koo) English Urdu Pashto Punjabi Pothohari Saraki Gojri Arabic Persian

Cocker Kucha Kuchay Kora Kook Mekoon Koay Hatubkaud Chakoo

Key (kee) English Key Urdu Tarakey, harki Pushto Mirchaki Punjabi Keey Pothohari Tukkey Saraki Salamaleki Gojri Keey Arabic Makene Persian Chalaki Ka English Urdu Pashto Punjabi Pothohari Saraki Gojri Persian Arabic

College Kamran Zamka Kaee Ochuckka Lokain Thaka Rakab Mutkabalas

So English

So, sow

Urdu Socha Pashto So Punjabi Soee Pothohari Sonda Saraki Soka Gojri Sohno Arabi Soaad Persian Sood Say (SA) English Urdu Pashto Punjabi Pothohari Saraki Gojri

Sample Piyasay Namesay Hasay Vassay Pasay Dessay

Soo (su) English Urdu Pashto Punabi Pothohari Saraki Persian

Sue Suna Tosu Sunjan Sota Sool Chaharsoo

Shee/shi English Urdu Pashto Punjabi Saraki

She Khushi Munshee Shereni Khushee

URDU AND JAPNESE SOUN’s SIMILIRITIES’s There is no alphabet in Japanese. Shapes and signs are fixed for sounds. These sounds are divided into two parts: • •

Hiragana Katakana.

Every sound has five shapes i.e. Uo, O, KO, Koo, Hu, Ho, Mo. Ka and Ki are read Kha and Khe. Sound Ta is read Tha. Where Noon and Bay, Noon and Py, Noon and meem, are associated, there meem sound will be appeared i.e. Shinbun will be converted into Shimbun, Noanmae will be altered in Namamae.

During talk some sounds are not appeared. For example Dyso will be read Dus. Except Chinese and Japanese, all languages have alphabet. Words are constructed through their alphabets, while symbols make style, way and trend of speaking. I.e. in Urdu Khuda Hafiz, in English Good Bye and in Japanese Sayonara. All Japanese sounds are available in Urdu. In Urdu, Japanese sounds can be easily used. During talk, speaker feels comfortable. In Urdu, every change in sounds can be made easily i.e. in writing Chondha but in speaking Chuna, in writing Unber but in speaking Umber, in writing Tunbu but in speaking Tumbu. Every language has many substitutes and combined groups of sounds. However thousands of sounds are found in the universe. Some have discovered and are in use, but some are still to be discovered or waiting for there uses. How sounds associated and various compounds are appearing in speaking or writings? It is not a matter of writing but it is related to speaking i.e. in writing Ka/Ki but in speaking Kha/ Khe. Like this, in Urdu, in writing Khavish but in speaking khaash. Substitution of sounds is not a strange thing in the Japanese language. This thing is also common in the other languages. The change of sounds or use of substitute sounds is not a serious matter. However, this matter is related to the way of talking or style of talking in a language. For example: Zindgi is spoken Gingi in Mivati and Ragistani. Hazoor is converted into Hagoor in Punjabi, Saraiki and Huryani. Maza is spoken Mazo in Mivati and Gojri. For Za-e Persian compound sound ‘ion’ is used in English. For Py, in Arabic, By is used (i.e. Pakistan is spoken there Bakistsan.) Japanese speak Tabako but it is in Urdu Tumbako, in Punjabi Tamako. In Urdu it is Daan but in English Pan (i.e. Urdu Pandaan, English Fry-pan). P is a substitute sound for D but there is no difference in the meanings. These are same words with the change of sounds. I think, for the best understanding, we should have to do a lot of work to know the sounds and their public uses. It is also a matter of the day to discover the usually used substitutes and similarities in sounds. I have tried to find out the similarities of sounds in Urdu and Japanese languages with the possible examples. In this way, Urdu speaker can understand the Japanese language. It is true that it demands deep interest and hard work. Su Sa Tay Nian Ni Hoo Foo Ha May Mi Ro Yo Oo

Charsu Peyasa Bhertay Marta Surhanain Porani Bahoo Shurfoo Karaha Hungamay Aasami Rokna Sanayo Ooncha

Chi

Shi To No Noo Na Hay

Hi Ma

Mo Mu Ra Ya

Go

Elachi

Khushi Tosa Nokar Noor Jhurna kahay

Tabahi Mohubbut Muncsh Mahi SitarThereuo Saya Bagola

Ta

Gy Gi Zu Zu Za Sy Ge Bo Bu Ba Pi Pi Qu Ya Shu Jo Ja Chu Huo Hea Beo Meo Mia Niu Reu Reya

Dhagy Sadgi Bazu Zood Durwaza Sady Gena Bona Khusvbu Baqi Gopi Papi Qunkar Angya Shukar Jorab Baja Chuha Rahihuo Dehean Beonut Meor Mian Reniu Rewand, Raywar Reyakar

Sha

Gu Ga Zay Gi Do Zu Da Bay Bi Pu Pu Pa Q Sho Ju Cho Cha Heu

Beu

Biya Miu Neo Nia Ru

Guftagu Dhaga Tazay Hagi Dusra Zulfqar Dildada Bykar Gulabi Punja Pura Pass Qauood Shosha Shatar Jungju Chola Chakar Heute Unkbeut Biyaban Miuwati Neota Niaz Otaru

OTHER LANGUAGES HAVE NATURAL LINK WITH JAPANESE SOUND Every sound has its own mood, behavior, trend and culture. It adopts the form of word accordingly. While with the individual identity, social culture also involves. And it also keeps the nature of sounds with them. When a word enters a society, it also brings with it its culture and these words unconsciously and sometimes consciously plays its role. This adjustment is nature of sounds. If these universal nature links don’t exit, the mater of adjustment cannot be solved. This link of sounds indicates the link of man with man and with the universe. I have described the link of sounds in a writing. I present some examples from Japanese sends(Hira Gana)to show

their link with sounds of other languages. If this piece of work is appreciated, I shall show the link of the remaining sounds of Hira Gana as well as three sounds of Kana Kata. With reference to these sounds, the search of the link between man and universal will become easy. Not only this, it will also help us understand the link of man and universe: O

A

English Urdu Pashto Punjabi Pothohari Saraki Gojri Arabic Persian English Urdu Pashto Punjabi Pothohari Gojri Arabic Persian

Orange Okat Obaie Ohlay Oha Othain Ozar Olad Aab-o-dana Apple Arada Aalan Haey Aeha Koey Jo-e-kazib Zerb-e-Shadeed

Oo(ou)English Urdu Pashto Punjabi Pothohari Saraki Gojri Persian

Column Oncha Ohkh Ochcha Ochcha Okhoon Outhain Ouja

E

Elephant Eman Eman Soee Deekhe Ethain Eman Eman Eman

English Urdu Pashto Punjabi Pothahari Saraki Gojri Arabic Persian

Aa (au)English Urdu Pashto Punjabi Puthohari Saraki Gojri

Author Aana Aaloo Aaeo Aas Aapey Aalo

Arabic Persian

Aaein Aab

Ko

English Urdu Pashto Punjabi Pothohari Saraeki Gojri Arabic Persian

Cooperation Kohat Kotek Kookain Korey Koon Sakoo Kofeh Kochek

Kay

English Urdu Pashto Punjabi Pothohari Saraki Gojri

Keynes Dhamakey Saskay Ginkay Tukkey Phekay Nekay

Ku (koo)English Urdu Pashto Punjabi Pothohari Saraki Gojri Arabic Persian

Cocker Kucha Kuchay Kora Kook Mekoon Koay Hatubkaud Chakoo

Key (kee)English Key Urdu Tarakey Pushto Mirchaki Punjabi Keey Pothohari Tukkey Saraki Salamaleki Gojri Keey Arabic Makene Persian Chalaki Ka

English Urdu Pashto Punjabi Pothohari Saraki Gojri Persian Arabic

College Kamran Zamka Kaee Ochuckka Lokain Thaka Rakab Mutkabalas

So

English

So, sow

Urdu Pashto Punjabi Pothohari Saraki Gojri Arabi Persian

Socha So Soee Sonda Soka Sohno Soaad Sood

Say(sa)English Urdu Pashto Punjabi Pothohari Saraki Gojri

Sample Payasay Namesay Hasay Vassay Pasay Dessay

Soo(su)English Urdu Pashto Punabi Pothohari Saraki Persian

Sue Suna Tosu Sunjan Sota Sool Chaharsoo

Shee

English She Urdu Khushee Pashto Munshee Punjabi Shereni Saraki Khushee ------------ENGLISH--------------Sa

English

Saw

To

English

Today

Chi(chee)English

Cheek

No

Knoty

English

Noo (nu)English

Nook

Nee(ni)English

Marconi

Na

English

Hoo(hu)English Hay Foo(fo) He(hee)

English English English

Banana Who Hay Follower He

Moo

English

Moment

Mee

English

Meeting, Army

Ma

English

Mother

Ro

Engl;ish

Row

Ray

English

Race

Ru

English

Rue, Ruth

Re

English

Reaction

Ra

English

Raw

Yo

English

York

Yu(Yoo) Ya

English English

Noon Go

English English

Gu(goo) Gee

English English

Universe York Carton Gown Goose Refugee

Ga

English

Game

Zoo

English

Zoo

Zay

English

Zebra

Do

English

Though, Do

Day

English

Today

Du(doo)English

Dual

Da

English

Dadaism

Bo

English

Bow

Bay

English

Bay

Bu(boo)English

Boor, Book

Bee

English

Begin

Ba

English

Balm

Po

English

Pope

Pu

English

Pupae, Pure

Pee

English

Pigeon

Pa

English

Paw

Qu

English

Queue

Qee

English

Queen

Sho

English

Show

Shoe

English

Shoe

Sha

English

Bradshaw

Jo

English

Joke

Ju(joo) Ja

English English

Jupiter Jaw

Cho

English

Chose

Chu

English

Choose

Cha

English

Chat

Hu

English

Huge

Bayo

English

Abeyant

Beue(bew) English Baya

English

Mew(meu) English

Beautiful Mayo Municipal

New(Neue) English

News

Rayo(raue) English

Review

Raya, in Urdu Punjabi, Pothohari, Arabic and Persian: Raya

Urdu Punjabi

Rayakar Bheraya

Pothohari Uperaya Arabic Riaz Persian Riya Three very important sounds of Kata Kana: Wa/va

English Urdu

Vagabond Wala, Humnava

Paue

Urdu Punjabi Saraiki

Pevest Paue paue

Pew

English

Pew

SEPLIMENT

PRESENT RESEARCH IS ATTACHED WITH THE ACHIVEMENT OF A DEGREE The process of creation is related with man’s service, development, and keeping him in moment. In modern times, especially in developing countries, it has been connected with the achievement of a degree. This irresponsible and non serious behavior has kept them for away from the development, prosperity and complacency of the advanced countries. Revision is, no doubt linked with modernity but it is not an correct and healthy activity to present the old material with the change of words only. If the revision provides us with new meaning, this process must be kept continuous. A researcher, in fact, discovers new meanings with new references or he testifies or (defines)/ refutes something old. If he fills papers only for the achievement of a degree, nobody can get any advantage from it. Writing can fill long pieces of papers but nothing worthwhile comes in the forefront. Someone researched that earth is round. At it the second researcher says that earth is not completely round while the third one says that earth is round like an egg. This matter is related with research. In fact, experience and study of a researcher are also involved in his presentation. His work will be related to the present thing. It is not necessary that the present thing is the last thing and there is nothing ahead of it. Certainly, there is a lot beyond it. The new/ next researcher must go ahead towards the post (the next). The diamensions related with the discovery of something are not the last ones. And to thinks so is stark foolishness. No explanation is the last explanation. In the same way, all the known meaning is not the last meaning. They can be rejected or new meanings can be presented and this thing is the real research. It is necessary that the backward or developing countries or nations must get rid of this behavior it involves the theses of the advanced countries that belongs to the original lines. A degree is, no doubt, a means of development, but is not a step of development. Therefore there is no capacity of non serious and irresponsible behavior.

NEED CHANGS IN EDUCATIONAL SYSTEMS OF THE DEVELPING COUNTRIES The importance of lecture can not be denied. Lecture has been part of education for centuries and it has been creating great men in different fields who have performed praise worthy marvels in the life. The trend and behavior of the present time have changed. It needs are totally different from the former ones. Therefore lecture method can not be totally relied upon as regards education. The communication of matter to the students is not possible through this method. With respect to the fast increasing needs, changes are necessary in the educational systems of the developing countries. Without these changes, these countries cannot take part in the race of developing countries. And they will have to depend on the others at every step to pace with present time. The resources of developing countries are limited. If these limited resources are lavishly spent on imports, the burden of loans will be the future of these countries. There is no doubt that the resources of these countries, along with in imports, have attached with other reference for centuries. And the blood suckers are marring the dream of prosperity. The irony is that the capital of these countries has usurped by these blood suckers. The rebellion against these suckers is just like suicide. But the teachers of these poor countries can do a lot remaining within the limits of their resources. In this regard, the need not, at all, to demand any thing from any person/countries. Interest, sympathy and determination to do something would be the helper. I suggest some points in this regard. If they are joined with the lecture, the possibility is there that some way may be searched out to keep pace with the present race of awareness: 1- TV has been a thing of daily use and even the poor house can, to a large extent, afford it. The student must be molded to pay attention to the relevant programmers. 2- The student must be taught the use of library and the teachers must be point out the relevant books. 3- There must be quiz programmes regarding the concerned matter. 4- Group study must be introduced. 5- Debates must be arranged in the class. 6- Promotion test must be divided parts: * The students must be given homework. * Classes test be taken in a month. These two must have 50% marks while the promotion test should also have 50% marks.

7- In BA a thesis must be written by the students regarding their course and this thesis must be compulsory for BA. For example, in literature, the thesis can be divided into three parts: • Essays on course • Fiction • Poetry The thesis must be supervised by the class teachers. 8- Encrough the students to prepare notes under discussion lesson. Thus a lot of steps can be taken by the teachers, institutions and the relevant boards/universities.

MAN DOES NOT LIVE IN HIS OWN LAND Language is a gift to man from the society where he lives in but the important issue is to convey whatever you have to others. Expression is better than the horrible silence. It does not require any grammatical propositions. I think that grammar is not ‘everything’ but it is only sources of learning language while not a pillar for speaking at all. Readers surely understand what the speaker wants to say without ‘barriers’. What is poor, rich and right writing? Do Chinese, Urdu or English speakers always speak according to grammar? Not, not at all, impossible. The language problem will not arise if the readers and listeners understand each other; it will be a good achievement. Should it not be a matter of pride for the English that a man, whose native language is not English, write English and tries to convey himself? I love man and don’t care who he is and from where he is. I want to provide a positive thought to the language researchers. I think that man is not different from his basic living needs. Atmosphere, change of land and resources may affect his thinking, living standard etc. But why hate, love and revenge are in the same way everywhere? In my point of view relation between men to man ever exists and, it is a universal truth. Man loves his holy ‘Books and Places’ despite language differences. It means that man does not live in his own land only. His heart, mind and soul have relation with the other lands and people. However, man’s hate, love and soul affiliations cannot be ignored. I think so many similarities must be happened in the languages. To search these similarities will be a great service for man. In this way, language researchers can unite human beings. If man comes closer, many baseless complications based on unawareness will be eliminated or reduced at least. In the present age, language researchers can do a lot for human beings. Thinkers will fail to know human problems if expression remains unspoken. It is our duty to make things good and easy for human beings. Let man free putting his expression into words than holding thoughts in his heart and mind. If some one writes in foreign language than the native one is surely a ‘fair game’. This effort is a positive and healthy sign which will lead to some ‘productive work’ while languages are a communicative tool for expression.

A PERSON IS RELATED TO THE WHOLE UNIVERSE There is no doubt that a person learns/adopts some habits and behavior from his parents and other from his near relatives. But this thing is not the completion of his personality. There are some other factors that affect a person’s personality, behavior and trends. While living with parents, a person is related not only to the members of his family but the whole universe. Any other person who comes in the house also affects his personality. His intention is not presention the getting this influence. Any thing told by his parents and relatives enter his unconscious. Or some other thing revolving in society, any event or any affair, all these things are saved in his brain and are saved in his unconscious. These things saved in unconscious are brought up themselves. Or some times, the practical forms of those things get maturity in his mind. In these things, his own intention has no info interference. The tragic incident of the sub-continent in 1857 is still present in this mind and its grudge is felt in it. This grudge has been given to the people of this are by the history of this region. In other words, the history of a nation has its strong hold on personalities. Some incidents of history are present in papers. But in this regards, the rulers have their influences, and the real forms of society are found in society. Words heard from parents and forefathers remain wondering in society. In practical forms, their witness can be seen. My writing has no connection with it, even the least, who is right and who is not right. The German, who are European, can not keep themselves aloof from the historical events. It admits that some matters there are the influence of national partiality. And this thing has deep relation with man’s personality and this thing cannot be ignore with respect to the construction of personality. But it is a confirmed fact that in building up a personality, not only the inherited qualities but all events, incidents taking place all around have deep effect. Along with them national partiality has its own influence. An educated man gets effects from books. These affect other people unconsciously. Poetry has worked wonders. It has changed the scenes of wars. It has enlivened the dead bodies with their power of rhetorician. These time elements have not a permanent condition. I have ever talked about man who is one with respect to a lot of his natural things. There is one brotherhood in the entire world. No good work should remain restricted only to a region or particular people. But its benefits should be availed by the whole humanity. The question is whether it is possible or not. The selfish elements keep the fruit limited to them. As a result of which unpleasant things occur. And its bad effects are faced by the whole human race.

Whenever a person Whenever a person views life with reference to his personality or a specific group or a particular point, life goes out of the circle of understanding. This thing creates a lot of complexities that snatch many men’s mental peace. In fact, life is link with the whole universe. Similarly, the universe stands meaningless without the personal interest of life. The interest of life makes life beautiful, charming and colorful. In other words, every link that is limited and particular dissipates after some time or loses its meanings. Ghalib Goethe, Tagoor, John Keats Emily Dickinson etc. has depths deeper than the deep sea because their thought is linked with the Universe. Or the universe in deep rooted in their thought. At this stage, the author himself is lost because he does not remain a unit rather a lot of units are inter-related in his thought. To approach their thought, it is not enough to remain limited to one unit only. Or we cannot go advance on the basis of only one unit. Similarly we can’t be restricted to only a few meanings. To reach some conclusion, it is necessary to search out link of the universe. Man is not only a father; he is maternal uncle, paternal uncle, husband, neighbor, master, slave, son, daughter, sister etc and also a servant to Allah. He has countless reference in his personality. To deny some relation of universe is to deny one of the aspects of one’s identity. The acceptance of relations not only maintains one’s identity but save man from division. No religion divides this unity into units. Rather strengthens the links of unities and searches out the new references of their mutual meaningfulness and this affair is not waked at any stage nor it falls a prey to suspension. Whenever such situation takes place, it can’t be related to religion. All this is done by the selfish elements. Their interests are linked with the division of any unity. For the achievement of their limited and particular purposes, they open the door of division in a very cruel way. In the same reference, the theory of “Divide and Rule” flourished. Religion, in its originality, is a universal thing. It connects (man) person with God/Allah and the whole universe and thus develops the relation of mutual love and brotherhood with full force and pomp.

LINGUISTIC SET UP IS PROVIDED BY POETRY Lot things have been written with respect to verse and poetry. Verse is related to consciousness. It is said that a good verse contains wisdom. The language of prose and poetry and their set up are different from each other. Verse is more effective than prose. But it is incorrect to assert that prose is weak in its importance. With respect to expression, the importance of prose is established. It is also correct that usage is related to public, the English usages given by the users of a language have no importance without getting the public authenticity. We cannot consider unimportant the usages of the users of the language. I want to say that for the correction of usages, we have to resort to the verses. Poetry is standard in this regard. Some matters are decided and in spite of being commonly wrong, are used. For example, an Urdu word “Kufli” is used as “Kufi”. An Arabic word “Hoor” is used singularly in Urdu. A Persian word “Sair” is used for walking. A lot of English words are used for the meanings different from the original meanings. In spite of that, they are called English words. Similarly, a lot of non-English words are used according English set up. This linguistic set up is provided by poetry. Poet and society remain hand in glove with each other. The linguistic variation in languages happens with reference to them. In order to whether the usages is waiting for or waiting to or of , consist of or consist for, etc we have to resort to Emily Dickinson, Longfellow, Keats, Coleridge, etc. In order to get the authenticity of Urdu usages “karvat layna” or “karvat budalna”, we will have to resort to Mir Sahib or any other ustad poet.

HOW TO RESOLVE PROBLEMS OF NATIVE AND SECOND LANGUAGE It has always been a controversial matter to express oneself in a language other than the native language. And the doors of reflection are ever open in this regard. For it, there are usually three forms: • A person fails to express exactly what he wishes. •The expression gains other meanings. • A person thinks in native language and express in some others one. No doubt, these three aspects are sensitive and weighty which can not be ignored in the matter of expression. The problem of expression in the second language can be tackled. However, the linguistics will have to direct research to the new dimensions on the scientific basis. No language is associated only to a particular nation, culture, region, race, class or group. Every language, in fact, is the language of man who speaks it. A language follows him and fulfills his needs and requirements. The inter links of languages never come to an end and neither can they be demolished. Because in friendship or enmity man does not remain away from another man. Needs of economic and social interests are attached with one another. There may be enmity or the critical situation among nations, civilizations, countries and ideologies but languages are never enemies of each other. Link of friendship and affinity always exists among languages at all levels. It is also interesting that languages get more development in differences and enmity. The real problem is of the alphabets and phonetics that really causes disturbance which is solved through ‘compound alphabets’. Chinese is the first greatest language which is used by many nations in the region. On the other hand, Urdu/Hindi is the second greatest language of the world which seems to be operative around hundreds of the nations while English is the ruling language of the world. The people attached to these three languages are interlinked one another in one way or the other. Their economic survival depends on each other. To work on the common ‘linguistic similarities’ is the important area of the present era. In this regard, the linguistics should pin down the following aspects: •Common unique /isolated and compound sounds. •Similar and alternative sounds. •Prefixes andSuffixesCompounds •The grammatical adjustment of the co-figured and co-sounded words. The linguistics of the world are invited to express them with reference to the above said thesis.

A STUDENT MUST BE INSTIGATED TO DO SOMETHING HIMSELF Cramming or prepared notes can be a means of success in examination, but in building a personality and getting awareness, this thing has no role. In this way best/highest marks can be achieved and these marks can help in getting highest posts, but their results create bad effects for the whole country or nation. It is necessary that a student must be instigated to do something himself. Powers of his conscious must be polished/refined the distinction of good and bad must be produced in him. A problem may be presented before them and then they must be guided in such a way that they may ask about it as much as they like. They may observe and restore to libraries not considering it worthless thing. Their efforts may be wrong. Something may be added to it. The points that the student has made an effort to do something himself. To point out the sources of the achievement of the matter is the responsibility of the teacher. To create broad mindedness is another duty of the teacher. A student cannot create the habit of study and experience unless his teacher develops it in him. A lesson must be prepared in such a way as create desire in a student to do something himself. A teacher must prepare dry, pithy and difficult lessons in a such a way that they become easy. Curiosity must be developed to know about them. It is necessary that they know the matter and an unconscious sense may be created to discover something new. The ability of suspense/curiosity may flourish in them.

LANGAGUE NEVER DIE TILL ITS TWO SPEAKERS It is a fact that a language is related with its speakers. So far as the speakers are alive, the language remains alive. Dr. Sohail Bukhari asserts: Even if two speakers of a language are alive, the language remains alive. It can never be destroyed by an invader language. Small languages are influenced by great or ruler language rather they affect the ruler language with any attack the cycle of their expression is widened. The sub-continent languages have been impressed by Arabic, Persian, and Turkish etc. But the local languages have not come to an end. When a sound or word enters an other language, it adopts the temperament, tendency and culture of the language. But if a word or sound does not adopt the local language set up, it remains a refugee or immigrant. In this regard, a lot of examples can be presented. Hoor, Ahwah, Aasami, Okat etc., are such words as are present in Sindhi, Baloochi, Punjabi, Urdu, Pashto, etc. Dictionary regards them as foreign ones though now they are not foreign with respect their uses and meanings. An Arab would never accept them as singular. Similarly a lot of English words have been used in the sub-continent languages in their set up. The words Tenshanen, Advician Tuberalat, etc are not acceptable by any Englishman as of his language. By combining infantine to foreign words, some transitive verbs and idioms have been derived. However it must be realize that so far as the speakers of a language are alive, the language is alive. The local and foreign languages widen the cycles of expression. In oppression movement is improved. Therefore, we must not be worried in these street circumstances. The condition of peace and limitations are not suitable for the languages as well as nations. Movement, speed and development born in torture anxiety and oppression.

A LANGUAGE AND SOCIETY DON’T DEVOLP IN DAYS A Language and society don’t develop in days rather centuries are required in their construction and development. In other words centuries are not very important in the formation and development of a language. Similarly are taken in their decay or extinction. A decaying society can exist for fifty or hundred years by connecting itself with a develop society. During this while any revolution can occur and any new condition can come into existence in the society, with new moods, can keep pace with the international society. In the present age, the example of Afghanistan and Iraq can be present. The process of resistance is going on. Social prejudice compels them to résistance. With respect new teachings, a change in their mood and behavior cannot be rejected. However these people will not totally become like the new comers. With reference to new change, newness shall come in them and they will exist in the coming times with their own reference. Their language will also develop with respect to their needs. In one age, different forms are seen in a language. Urdu novels “Odas Naslen” And “Chandni Begum” Are the novel of same age, but their languages seen different. Difference can seen in the languages of Sir Philip Sidney and Coleridge. Goethe’s language and today language is different. Tagor’s language and today Bengali language is also different. Why? The basic reason is the social behavior and condition as well as writer’s attitude and mood, moreover needs and living style of place will also be considered with respect to associated with the 2 nd languages .Languages develop and expression are widened with respect to the past. Hatred, jealousy, love beauty’s effects started in the very beginning. And this succession is still going on. And it will never end. The series of expression will never come to an end with respect to these senses. This mater will remain the same but its form can very. Man will remain alive till the Last day. Similarly, expression also never die. Man’s behavior and insists are transferred to the coming time and it is an endless series that cannot be changed. Languages of thousands of the years old mixed in the other languages with their own society cutler. I have already talked with respect to this point in some an other writing. The same is true for sounds. The Eastern and western languages have many similar sounds. We are to see the sounds and their references. Re is used for again, La(Arabic) is used for negative, Na(Urdu) is used for infinitive. The English came in the subcontinent and they brought English language and

culture. Before them the Arabs had come. The languages of the subcontinent were affected. But it was a good effect on the native languages. They got new sounds, new styles, new essays and many other references. These things developed the languages. The People of the past died. The echo of their ideas can be heard even today. The words of this language of their sounds are present in all the languages of the world. A person adopts a foreign culture and language in about ten years when he live there. As soon as he finds a person of his native country, his manners will be changed and he will start speaking his native language. A Arbi speaks English With the English but as soon as he finds another Arbi, he starts speaking with him in their particular tone/accent. It is a separate mater that English has already affected his speaking. Man’s basic needs remain the same. The same is true for behaviors. Languages are not separate from men. Man’s habits and needs are transferred to the coming generations. Similarly his medium of expression is also conveyed to the next generation. Only his features, living style, way of talking as per situation and dress are changed. Otherwise nothing is changed. By changing place, the coming generations lose control over some sounds but alternative come forth. In this way this action of expression is not stopped. Whenever expression stops, revolutions and many other changes are generated. However these things are also not injurious to a language. These things are also provide languages with energy. The culture of Texlaand and Mohingodaro is centuries old. Some of their persons might have survived them who propagated their effects to the coming generations. To talk about the death of man is, evidently, based on ignorance. If man dies, nothing will remain behind. Everything exists with man. Everything is connected man and he will ever propagate these things to the coming generation.

POET CAN NOT KEEP HIMSELF ALOOF FROM THE UNIVERSE Poet is not a space or super natural creature. He, from his beginning to his end, is related with man. But he is more sensitive then others in some maters. He starts the journey of universe from his self. And then returns to his himself.. Sometimes, in this journey, he becomes part of the universe. There are very few poets who travel from their self to universe and then return to their self. In such poets, Ghalab, Tagor, Goitte, Feng Su Feng, Coleridge, Longfellow etc. can be cited for example. The mater, infect, is that poet cannot keep himself aloof from the universe affairs, incidents and mishaps. Universal charm and some complexities affect him. These two elements stir his mind and they wish to travel in the universe along with the poets expressions. And the poet cannot check their path with all his determinism. If he is lost in the universe, he presents what he finds in original form. In this regard, Urdu poet Nazir Akbar Abadi and the English poet Wordsworth can be presented as an example. This thing may be true in itself. A poet has some or the other ideology and it affects his master pieces in one way or the other. However he does not get the status of the first water. To determine purposes or destination is not proper for a poet in any way. Whatever he experiences or feels from his experience, he presents views in the form of words. It is an other mater that the way of feeling changes from person to person. Poets can not be compelled to feel in the same way. In this case, the compelled and forced poetry asked be written. Necessarily, the point with will forced to use symbols and allusions. It depends on the reader to get the meanings and themes from these symbols and allusions. Therefore, forced poetry is only poetry. Yes the reader and critic can determine the destination of the poetry. Whatever the reader and the critic say is not the final thing. Their opinion can be rejected at any stage. Take Ghalib as example whatever he feels regards man and universe he expressed through words. But feelings ignore him and take up the guise of words. He cannot separate himself from man and universe. It is his natural weakness. My view is that terrorists must be demolished so that human beings may breathe peacefully. There is also reality that terrorism must be checked with a greater terrorism or terrorism may be converted into affection. How can this be made possible? Blood is sacred and not to give it respect, in no way, proper. For this, it is necessary that man must be viewed with respect his needs, demands and psychological references. Doors of awareness and material development must be open everybody regardless of any distinction.. I think without understanding the collective nature of man and universe, relief and prosperity cannot be brought about.