Author: admin

Equality of all the humans irrespective of cast, creed, language, color and race is the fact that has been theoretically accepted by all nations of the world. But, since I came to Lahore, Pakistan, I have been listening the words PAINDU (villager) in the meaning of illiterate or ill mannered.

You know, words are not just the medium of communication. They represent background, intentions , the social structure and the whole philosophy of life of a community. The word PAINDU (villager) draws the boundary line between two social classes. In a society, which is divided on the basis of classes, people become very much conscious about their social standing. As social acceptance and being acknowledged by the others is the natural instinct of human being, people keep trying all the time to move from a lower class to an upper class. This migration is always uni-directional i.e. from lower to upper.

Now the question is, how the classes are created and who creates the classes. There are many factors. It may be due to social structure that prevails in a region for centuries. It also may be due to the government policy of divide and rule. There may be countless hidden factor but the apparent distinguishing feature is, money. The money decides which social class you belong to.
After getting money, outlook, culture and language come into play their role. People adopt new culture and language to migrate from low class to high class. If high class speaks french and wears gowns. The lower class individuals would do the same.

This phenomena can be observed in its worst form in Pakistan. Here the society is divided into many layers on the basis of economic standing. The UP/CP region ruled the subcontinent for centuries. So the people from the rest of the country started considering the UPite as the higher class. The popularity of Urdu cum Hindi films is proof of this tendency. The process is still in progress. People are disowning there mother tongues and adopting Urdu / Hindi.
Those who are already in the zone of Urdu/Hindi, they still consider themselves as inferior. so they are disowning Urdu/Hindi for English. Calling somewhat PAINDU (villager) means terming him/her from lower class.
So for English speaking class, the word PAINDU (villager) means the one who speak Urdu and for Urdu  speaking class, PAINDU (villager) means the one who speaks Punjabi.
It is very dangerous aspect. Not only it is endangering the native languages of our region but also degrading us morally, socially and internationally. We take pride only on non-local things. Anything that is local, has no value for us. Whether it is product or language and culture. If this phenomena does not stop, I have no idea, where our next generation would stand.

Calling some one PAINDU (villager) is not only humiliating but also against international laws of human rights.  Such behavior should be strongly condemned and challenged in the court.

 

Yesterday, I was listening to a  TED Talk “The Power of Introverts by Susan Cain”,

I am not going to comment on its theme and topic. I was surprised and bewildered by the opening line of the video that was

When I was nine years old, I went off to summer camp for the first time. And my mother packed me a suitcase full of books, which to me seemed like a perfectly natural thing to do. Because in my family, reading was the primary group activity.

Believe me, it is a real luxury if you can enjoy reading independently at age of nine. Although, this luxury is the fundamental right of every child, but many countries in the world still deny it.I remember when I was thirteen (not nine, means five years older than the orator) years old, I was gifted an Urdu book. I struggled hard to read the book but I could not read more than two pages. In every line, I found words for which I needed dictionary. It was the time when I was still learning the abc of English language. So English books were even more alien to me. This type of painful mental torture can never be conceived by the person who got education in mother tongue.

They say, learn as many language as you can as every new language opens up a new world. But learning any other language perfectly is possible only if you have full command in your mother language. I belong to the generation who even after getting the PhD degree does not have the ability to express fully. My generation has tried to learn foreign languages but could not master the mother tongue.  It is the greatest tragedy if a so called educated person can not read/write what he speaks. The feeling is more like that of a person who can watch, hear, taste and touch but unable pen his feeling about any perception.

Although creativity would come out in any language, but it flourishes and attracts the audience more in mother language. I remember my university days where a student was well acknowledged for his beautiful Urdu prose. He even won the prose writing competition held at university. A literary event occurred in the university. He wrote all the script for the event but he could not be selected as stage secretary. The reason was, Urdu not being his mother tongue, his pronunciation was not perfect. So a guy, whose parents hailed from UP India, was given the opportunity. That guy, used the same script as he himself did not have that eloquent expression. The event was covered by a famous private TV channel. At the end of the event, the UPite guy was appreciated by all the poets and audience. The private TV channel offered him the job as well. These days, he is news caster and anchor in a famous TV channel. This is one of the many examples where we oppress, suppress and even mock the talent of so much capable kids just because of their language. Mocking the Pashtoon kids when they struggle to speak Urdu, is so common in Pakistan. It comes under the category of racial discrimination and can be sued in the court.

I have spent the whole life so far in unlearning the language that was in my blood. That futile effort not only made me devoid of expression but also made me feel inferior. I am a Pakistani Punjabi.

[The TED Talk reference]

 

Every year, on 9th of November, a poem of Sir Allama Muhammad Iqbal is circulated on the social media. This poem creates controversy between left wing and right wing people. Before commenting further, lets go through the poem first.

Iqbal’s poem on queen Victoria.In this poem, he said that the queen’s patronage on India was like God’s patronage. “Even the throne of God is trembling with mourning of Her Majesty’s death.  We would call this month as Muharram (The month of mourning for Muslims in which the family of the prophet of Islam was martyred). For the funeral of Her Majesty, Iqbal should be the dust of the road.”

In fact, it is too much and not understandable for any one who knows Iqbal as the great freedom fighter of India who tried to instill the thoughts of freedom and self dignity in Indian Muslims. But why did he write it? Was he confused in his ideology?

I used to think that the writers lead the society and show the right path to the masses. But recently, I changed my view points. The state policy makers are the actual king makers and revolutionaries who drive the writers on their lines by feeding them false knowledge and fake wisdom and the writers in turn spread the same fake message in the community through their powerful expression.

Before, the annexation of Punjab 1849, Urdu language had not entered Punjab. The Punjabi literature being written for almost last thousand years was a symbol of interfaith harmony, love and tolerance. But the British language policy very successfully divided the Indian society by associating religion with the languages. Punjabi was banned in Punjab and Urdu was promulgated.  There was public announcement (The proof can be collected from Lahore museum) that two annas for a sword and six annas for a Punjabi Quida. So the Punjabi primers ware collected and burnt. The educated elite after the annexation of Punjab was taught Urdu instead of their mother language.

Most of the time (unless we consciously try to unlearn), we write what we read. Allama Muhammad Iqbal was born on 1877 and here are the excerpts from the Urdu text book of India published in 1899.

I try to translate few lines for those who are unable to understand Urdu.

First Chapter about the virtues of her majesty the great Queen.

Boys! this is the image of the Great Queen. Her majesty is the monarch of England and India. We are all her majesty’s people. Her virtues and the good qualities are beyond expression. Anyhow, all the good qualities that parents want to see in their kids, husband in his wife and children in their parents, are found in her majesty’s personality…………….. ……. It is the duty of the people to pray for her majesty. Her majesty is such a just and kind monarch. It is just due to  her majesty’s justness that the world is in peace!

When such lessons are taught to the kids at the very tender age, the hero worship and the slavery is firmly etched on their  minds. The writers reproduce in their writings what is fed to them in school days.  And the most important point is, when you are detached from the language and culture of your soil, you go really strayed. Instead of your next door neighbors, you feel more for some one living across the borders. Had Iqbal chosen his mother tongue as the medium of expression, he has felt the pain of his own community.  Even he tried to write in Punjabi but he could not. He once said, “I want to write in Punjabi but can not find right words for expression”. The reason is obvious that he was not taught Punjabi at any level in school so he could not write in Punjabi.  Even despite the fact that he was living in Punjab, he did not write a single verse about jalliawala bagh massacre. The irony is, he was knighted with the title Sir in 1922 by British government right after two years of this mass murder.

The bitter truth is, the legacy still continues.  This behavior of being alien to our own identity is exactly what our contemporary writers living in Lahore and other areas of Punjab are still showing . Due to excessive dose of Ordoo at the very tender age, they think themselves as the heirs to Ghalib and Meer instead of Warish Shah and Bulle Shah.

So, It is not Iqbal but the education system that should be criticized.

First of all I want to make clear that this article is not just an emotional statement rather it is a factual course of arguments based on scientific knowledge of linguistics.

It is general human attitude that when an entity is made sacred or more worthy. All of a sudden people start claiming it. They do not need any valid argument, they just claim it as there own entity. Exactly, same happened with Hindustani (Urdu/Hindi). The UP/CP leaders of British India along with East India company successfully linked religion with the languages. It was such an absurd idea at that time and it is still believed by many that Urdu is Muslim and Hindi is Hindu. This false dogma and in fact myopic approach nullified the established fact of linguistics that languages are linked with regions and the communities living in those regions. The Urdu Hindi controversy 1867 further aggravated the situation. Sir Sayyed Ahmed Khan and his Aligarh institute convinced the Indian Muslims that Hindustani when written in Persian script becomes a perfectly Muslim language and all other languages of British India are those of infidels. Muslims not only accepted Urdu  whole heatedly but also started claiming it as there own. Even the books were written to prove the claims with references from classical poetry and other writings. On the other hand, the fact is, if you search on internet the word “khari boli” and play any video of that language, you would be surprised that it is same as Urdu. The khari boli is a native language which is spoken in the areas of UP/CP. In spoken form the khari boli, Hindustani, Urdu and Hindi are different names of same language. but when we write the Hindustani in Devanagari script it is called Hindi, the language of Hindu community of British India and when we write the Hindustani in Persian script, it becomes the only representative language of Indo Pak Muslims. Of course, with the passage of time, the Hindi language has been stuffed with many Sanskrit words and Urdu with Persian and Arabic words, but, this is limited mainly to academics. In common day to day dialogue, it is very difficult to differentiate whether a person is speaking Urdu or Hindi. The reason is languages are not classified on the basis of vocabulary as vocabulary keeps changing. The benchmark is the syntax and structure of sentences, which is exactly same in case of Urdu and Hindi.

Anyhow I was talking about how Muslims from all over India started claiming that Urdu is their language. Hafiz Mahmoud Sherani was also one of them. He wrote a book “Punjan mein urdu”. You can download the book at following link.

 

He said that Urdu was developed form of Punjabi so actually Urdu was the language of Punjab region with Punjabi as its its mother language.

The arguments he gave are funny as well as disappointing. You can read the book yourselves, I am discussing few of them.

He said Punjabi and Urdu share sixty percent vocabulary.
What about Punjabi and Sindhi? In fact all the languages of Indo Aryan family share the vocabulary. As I mentioned earlier, vocabulary does not create a new language.
Further, her picked the verses from classical poetry and tried to compare it with Urdu language. It is still based on the assumption of vocabulary.
His references to some writings in Urdu or Urdu like language have nothing to do with the false claim that Urdu is the refined or developed form of Punjabi. Take any classical poet of Punjab, you will find the Persian, Arabic, Sanskrit and many other language’s vocabulary. Another argument, he puts forward in favor of his false claim is that Punjab was ruled by many Persian Arabic or Afghani rulers so Urdu was born here. He thinks that languages are born in royal courts and by the writers of royal courts. The fact is opposite. He used top down approach. Whereas the languages are born in fields, villages far from the capital city. There are many examples that some Hindu poets of Lahore used to write Persian poetry when Persian was the language of the rulers. Can we assume on that basis that Persian was born in Punjab and Persian is the representative language of whole Hindu community?

In a nutshell all his claims are based on references from classical writers and vocabulary. It is same as if we say, that Iqbal’s poetry has so many Persian words and he has also written poetry in Persian so the Persian is the modern and developed form of Punjabi as Iqbal was born in Punjab

The universal law of development is the improvement. If the new product is not better, we can not call it development. The law of survival of the fittest as suggested  by the Darwin applies in every field. Take any language, the more mature, the more expressive. As a language evolves, it becomes more and more expressive with less and less use of words. And another notable thing is, when a language evolves, it never returns back to less expressive or less mature state. But some so called writers in Punjab are asking new generation to revert back to less developed state i,e to replace Urdu/Hindi with Punjabi.

Here are some examples which scientifically prove that Punjabi is the refined and developed form of Hindustani(Urdu/Hindi).

If you analyze Punjabi in perspective of individual words. You would observe that Punjabi tried to remove the unnecessary sounds. Wherever possible, Punjabi removed extra vowels. Please look at the following examples

Urdu  —> Punjabi

naak —> nak

aankh —-> akh

kaan —-> kan

saanp —-> Sap

bhaag —-> bhaj, naTh

There are thousands of words which are shortened form of Urdu words. So less characters, more meanings.

In addition to the economy of letters, or the minimum possible use of characters, Punjabi also gives you the ease of pronunciation. Punjabi language gave special treatment to h letter in  general and aspiration h in  particular. The h letter involves the exhaling thus requiring more energy to pronounce. Punjabi language found a work around for exhaling and that work around was the wonderful tonal behavior. Punjabi is the only language in Indo-Aryan family which is tonal.

In Punjabi, following letters are called voiceless stops

1. p
2. t
3. T
4. k
   Since these are voiceless , the addition of aspiration h does not make them much difficult to pronounce. so Punjabi maintains aspiration h followed by voiceless tops as

Urdu  —->  Punjab

phool —-> phul

thaali —->thaaLi

Thaakar —-> Thaakar

khaana —> khaaNa

But unlike Urdu/Hindi/Khari Boli, Punjabi (except few dialects) does not add aspiration h after voiced stops. The reason is, voiced stops already involve exhaling and adding h to them would add even more difficulty to pronounce involving more energy. So Punjabi introduces the concept of tone. When we remove the aspiration h.  In start of a word, it is replaced with low tonc. Here are few examples. [Note: I use \ for low tone and / for high tone]

Urdu  —–> Punjabi

bhaee —-> bhaee  (pronounced as paa\ee)

dhobee —> dhobee (pronounced as to\bee)

Dhol —->Dhol (pronounced as To\l)

ghoRa —> ghoRa (pronounced as ko\Ra)

And removing the aspiration h at the end of the word introduces high tone. for example

Urdu —–> Punjabi

maagh —-> maagh (pronounced as maa/g)

saadh —> saadh (pronounced as saa/d)

There are also other examples where the general h letter (not just the aspiration) is also replaced with high tones. For examples

Urdu —-> Punjabi

chaah —-> chaah (pronounced as chaa/)

shaihar —-> shaihar (pronounced as shai/r)

There are countless words where simple change of tone changes the meaning of the word. For instance look at these words.

chaa = fervor in Urdu/Hindi chaao
chaa/ = tea in Urdu/Hindi chaaye
chaa\ = peep in Urdu/Hindi jhaaat.

Punjabi not only shortened the individual words but also shortened the sentences by grafting technique.  The grafting technique means combining two words by removing some letters from in between. Let’s take an Urdu sentence, wo gaee huee hai. She is gone. In Urdu we make it is shortened as gaee huee hai. We removed the pronoun as it is being communicated in the rest of the sentence as well. But that is it. No more brevity. But Punjabi goes way more beyond. In Punjabi the original form of sentence would be o gaee huee ai. Even in primitive form, this sentence is shorter than that of Urdu as we removed w from wo and just wrote o and h from hai and just wrote ai. After removing pronoun, it becomes, gaee huee ai. It is further shortened by removing the h of huee and appending the ee  of gaee at the end of uee as gaueeee ai. To make it even more short, we remove u as well with following resultant expression.
gaeeee ai. Amazing it is! Here is an other example of shortening by grafting

Urdu —-> Punjabi

doodh me’n paani dalte hain   —-> du/d vich paani paunde ne

here vich is grafted with previous word by removing v as du/d’ch paani paunde ne

In addition to brevity, Punjabi language also has the power and beauty of expression. Few days back, I was talking to a kid while walking with him. I asked him “chhoot vat ja” he was unable to understand. I said “duRki laa jaa”. Again he could not get it. I said,”naTh”, he was still confused. I said, “bhajj”. Still, he gave no response. Finally I said. “bhaag”. Now he understood my intentions that I wanted him to run. He was surprised to know that for simple word “bhaag”, there are so many expressions in Punjabi. Although his parents were native Punjabi yet he was quite unfamiliar with Punjabi language.

So the conclusion is: Don’t take the power of expression from your kids. Teach them Punjabi as Punjabi is the modern and developed form of Urdu/Hind/KhaRi boli.

Few days back Hafiz Saeed, the chief of Lashkar-e-taiba or Jamat-ud-daawa gave a surprising statement about Punjabi language. He said, in spite of Urdu, the right candidate for National Language was Punjabi. He may be thinking on these lines that adopting and promoting the Punjabi Language would win the trust and support of Indian Sikhs, or otherwise he may be of this view to alienate the Pakistani society from ganga jamni cultural assault of Hindi Urdu through Bollywood movies. Let’s first investigate little about the background of Language politics in India.

Right after 1857 war, the Muslims of India started aligning them to standout from rest of the communities. Ali Garh institute provided the nursery for the Muslim Leadership and Sir Sayyed Ahmed Khan was the role model of educated young Muslims. In short, the whole story of Muslim politics in India was weaved by the Ali Garh Institute and the UP/CP was the hub of all political activities. This new Muslim leadership along with British government successfully introduced the Urdu language as the only language of Islam labeling all other languages as those of infidels.

It may look humorous, but it is what it is. It is still believed by many that languages in India belong to certain faiths. Urdu is Muslim, Hindi is Hindu and Punjabi is Sikh. This division of Indian society was on one hand in the interest of the east India company and on the other hand for the benefit of UP/CP people. The ruling party left India but left behind the legacy of English which can not be overturned so easily as it has now become an international language and contains all the modern scientific knowledge. After 1947 the politicians of UP/CP replaced the east India company and started ruling India and Pakistan. In India, in the name of Hindi, the language of Hindus and in Pakistan, in the name of Urdu, the language of Muslims. It is irony, that Pakistan does not have any region where Urdu is spoken as the native language. The languages of Pakistani soil are Punjabi, Sindhi, Balochi, Pashto, Balti, Shina and others.

They say, that Hindi and Urdu are two different languages, if there is some truth in it then how come that film is released in India after it has been watched in Pakistan. If we investigate the Urdu Hindi languages, intact, they are the two names of same language Hindustani. Hindustani is actually standardized form of khari boli which is spoken in the areas of UP and CP India. This Hindustani language is the pure representation of ganga jamni culture. Urdu and Hindi were separated on the basis on script only due to vested political agenda. So after, Mr. Sam left India, Delhi and Lakhnu held the reign. Now this language virtually rules almost the whole region of indo pak. The media, in the form of news, movies , dramas and other stuff is spreading this language non stop twenty four by seven.

Now it is right time for all the entities of India and Pakistan to get out of these dogmas and promote and preserve the languages of their own soils.

Now in this background let’s re-analyze the statement of Hafiz Muhammad Saeed that Punjabi should had been the National and Official Language of Pakistan. In fact, Muslims of India, chose Urdu as their language to be united and to differentiate themselves from Hindus who were in majority, but they were deceived by this false notion as Urdu was not a different language. As a result, virtually, they did form a separate state but in reality they ran after the Hindustani language. That is why, Lahore although the capital of Punjab, is mad after Bollywood Hindi movies. The new generation is even not able to understand the Punjabi language. This phenomenon must be in the backdrop that Hafiz Saeed advocated for Punjabi Language. He realized that even after partition Muslims could not separate themselves from Hindus due to common language and the ganga jamna culture that is prevailing on other identities and cultures of indo pak.
This linguistic and cultural imperialism is the result of the false dogma of indo pak people which associated religion to the languages and forgot their own regional and and on ground reality.

………………

The freedom means, you feel recognized and dignified in your existence. But even after seventy years we are even more downgraded and pushed aside. Although you may disagree with me arguing, that, Muslims of sub-continent got economic freedom from Hindu majority. Although, the illusion of economic freedom is also debatable, I am talking about another very important perspective, the perspective of identity of a nation.

Since the war of 1857, the Muslims of British India were in a situation of distress and confusion. They were quite uncertain about there future in sub-continent. Since, the region of UP/CP had been the center of Muslim power for centuries. The new political era of Muslims also stemmed from this very region. Right from start, Muslim League was actually a party of Urdu Speaking lot from Ali Garh institute in particular and UP/CP region at large. The dominance of UP/CP politicians set up new hegemony over rest of the Muslims. The Muslims of sub-continent have no alternatives. So they followed the footsteps of Muslim League.

It is noteworthy, that Muslim League followed the same model of Imperialism against other regions of Muslims as the East India company did it  against Urdu Speaking Muslims.

After deadly episodes of bloodshed, Pakistan appeared on the map of the world. The need of time was to lay its foundation on equality, justice and respect forming a federation with equal rights of all the five Units. But unfortunately, the ruling Urdu-Hindi class treated Punjabis, Sindhis, Balochies , Pashtunes and Bangalies in the same way, as British treated them.

As we all know, it is the fundamental right and even UNESCO enforces it, that every child should be imparted basic education in mother tongue. But this basic right was subjugated by force and coercion.

Mr. Jinnah in his speech at Dhaka sternly ordered that Urdu and only Urdu would be the academic and official language of Pakistan. This was quite a matter of disgrace for Bangalies that they being in majority were being enslaved by UPite Urdu Speakers who were very few in numbers.

This language imperialism of Pakistan would ever be remembered in the world history in the form of Mother Tongue day which is celebrated on February , 21 every year. It was that gloomy day in 1952 when innocent students were shot dead brutally in Dhaka while they were protesting in favor of Bangali language against the language terrorism of Urdu.

The Bengali nation finally parted their way, but Pakistani Intelligentsia is still unable to understand the rationale behind reservations of Bengali Nation.

Sooner or later, Pakistan’s administration should conceive it that in modern world of information and free media, state can’t suppress any ethnicity by force. The only solution is an inter-dependable federation where all units must be free to choose their language, formulate law and other policies of interest.

You may disagree with me on that but it is what it is! Qandeel Baloch is the real face of Pakistani young generation. We are all fake and and the fake she was. We are ashamed of our own culture, language and everything that belongs to us. We hide our identity and this is exactly what she did.

 

The very foundation of our nation is built upon mutually confronting ideas. In short we are a confused nation. I was moved to write these lines when I saw an Interview of Qandeel Baloch’s father with a NEO T.V. anchor Mr. Nasrullah Malik

At the end of the Interview at about 2:30 , the anchor Mr. Nasrullah Malik says that there is some issue with his language. This is shameful for all of us who are living in Punjab. Qandeel’s father was speaking Punjabi (the language of the soil) and the TV anchor was speaking Urdu (The language of UP/CP provinces of India). The NEO TV Network is based in Punjab, and the Mr. Nasrullah Malik hailing from Sarghodha graduated from Punjab University Lahore. Just imagine, if the Punjabi language is termed as “strange” by the Punjabis themselves then who would care about it.

When a Punjabi Kid goes to school in Punjab. He is told the very first day that language he and his parents speak at home is inferior and he would have to speak Urdu otherwise he would be fined. So the very first day, he learns a lesson without even being taught that he is inferior. if we see it in broader perspective, we all carry this complex from the school days to the death bed and as a nation we are all suffering from self hate syndrome. we feel inferior in our own dress. So, we hide our identity and strive to succeed by acquiring foreign languages and cultures.

This is exactly what Qandeel Baloch did. She hid her real identity and got fame on the social media.

So Qandeel Baloch is a real face of Pakistani young generation. We are all fake and and the fake she was.

 

 

(پنجابی آکھان)
آہلکیاں دے پنڈ وکھرے نئیں ہوندے.
آپ مویاں بن سورگ نئیں ملدے
آتکاں دے آتک جیہے ماپے تیہے جاتک
آٹا گوندیاں ہلدی کیوں ایں
آپ کچجی دھیاں پتراں کجی
آٹے دی بلی بناواں میاؤں کون کرے
آیا کتا کھا گیا توں بیٹھی ٹول بجا۔
آدمی چہرے مہرے توں پہچانی دا اے
آندراں پکھیاں تے مچھاں تے چول
آئی موج فقیر دی لائی چگی نوں اگ۔
آدمیاں نوں آدمی ملدے نے کھؤاں نوں کھؤ نئیں ملدے۔
آساں دے پند لمبے
آدمی بلبلا اے پانی دا
آئی وساکھی کنکاں دی مک گئی راکھی
آنڈے کتھے تے کڑ کڑ کتھے
آئی بسنت پالا اڑنت۔
آئی تے روزی نئیں تے روزہ
آیا ماما گجنا ان پانی سنگنا
آولیاں دا کھادا تے سیانیاں دا آکھا پچھوں سواد دیندا اے
ا
اک بڑھاپا سو سیاپا.
اک کلا دو گیاراں
اکڑ پھوں تے فٹے منہ۔
اوکھے ویلے لئی ڈبے کنج کے رکھو
ابھرویاں نہ تتے لہندے کیں تپسی
اپنا آپ گوائیے تاں پیارا پائیے۔
اپنا پت پرایا ٹٹکا
اپنا گڑ وی شریکاں کولوں چوری کھائیدا اے
اپنا لہو پگلنا نئیں ریندا
اپنا مارے گا تے چھاویں ای سٹے گا
اپنا مکان کوٹ سمان
اپنی اکھ پرایا ڈیلا
‘اپنی پت اپنے ہتھ
اپنے ڈنڈاں دا زور ای کم آندا اے
اپنے گھر کوئی چھج وجاۓ کوئی چھاننی کسے نوں کی
اتوں آلے بھولے تے وچوں عیب دے گولے
اتوں میاں تسبیح وچوں میاں کسبی
اٹاں نال پکوڑے نئیں کھائی دے۔
اٹھ سکاں نا تے فٹے منہ گوڈیاں دا
اج دی اج تے کل دی کل
اجڑی مسیت تے گالڑ امام۔
اپنا پت پرایا پرکٹ۔
اپنا پلا چاواں تے آپ ننگی ہوواں
اپنا کن ویکھیے کتے مگر نا پجیے
اپنا کیتا اپنے اگے۔
اوکھ نال سوکھ اے۔
اوہ دن ڈبا جدن کوڑی چڑّھیا کبّا۔
اجڑے باغاں دے گالڑ پٹواری
اجے ڈلے بیراں دا کج نئیں بگڑیا
اچی لمی پتلی کنڑی کمر جیندی لک عورت اے صفاتاں گھوڑی چوڑ چپت
ادھار لیا تے متھے لگناں گیا
افسر دی اگاڑی تے گھوڑے دی پچھاڑی بری ہوندی اے
اک چپ سو سکھ
اک متر سو بھرا
اکھاں نوٹیاں ورے لنگ جاندے نے
اگ لین آئی تے گھر والی بن بیٹھی
اللّہ دی لاٹھی بے آواز
اک انّا دوجا کندھاں تے پجے
انّا کتا سائیں نوں پونکے
انیاں اگے رونا
انی نوں گدے دا چاء
اناں ملاں ٹٹی مسیت
ایانے دی یاری سدا خواری
اے کوڑا تے اے مدان
اپنا کعر پاویں ہگ ہگ پعر – پرایا کعر تھک دا وی ڈر
اننا ونڈے ریوڑیاں مڑ مڑ آپنیاں نوں دیوے

ساہ دا کوئی وساہ نہیں
ستے کتے نوں وٹا نئیں ماری دا
سو سیانے اکو مت تے مورکھ وکھو وکھ
جھت پئي تے مت گئی
سو کوہ دریا ستھن موڈیاں تے
مٹھا بول تے موتی رول
بوۓ تے آئی جنج تے ونو کڑی دے کن
جسدے کعر دانے اودے کنولے وی سیانے
جنھے منہ اونیاں گلاں
دھی تریک تے پتر امب
ڈانگ ماریاں پانی دو نئیں ہو جاندا

ب
بال جنجال
بال سب دے سانجھے ہوندے نے
بالاں کولوں شیطان وی ڈر گیا سی
بدو بدی دا سودا نئیں ہوندا
برسے پھگن دون چوگن
برسے چیت ککھ تھوڑے دانے بسیکھ
برے نوں نا مارئے برے دی ماں نوں مارئے
بن سیوا نئیں میوا

پ
پروٹھا کین نال ٹڈ نیئں پردا
پکھی واساں دی کی دیس۔

ت
تاولا سو باولا۔

اٹھ پت تے اٹھاراں پوتے فیر وی بابا کعا کھوتے
مارو گٹے ، جیہڑا کھڑا پٹے
ترڈیاں نوں وی ممے لگ گۓ نیں
ذات دی کوڑ کرلی تے شتیراں نوں جپھے
کعڑے وٹے دا کیہ نیاں ؟
جیدی تیغ اوسے دی دیگ
ویلے دی نماز تے کویلے دیاں ٹکراں
سجن تے اکھاں وچ وی سما جاندے نیں ویری ویہڑے وچ وی نئیں
لائی لگ ناں ہووۓ گہر والا تے چندرا گوانڈ ناں ہووۓ
گل لگنوں جایۓ پر منہ لگنوں ناں جایۓ
ہس دنداں دی پریت ہوندی اے
اپنی مج دا دد سو کوہ تے وی جا پیوی دا اے
نت دا پروہنا ہک دا ساڑ
سڑدیاں نوں ساڑاں گے نت کڑائی چاڑاں گے
بندے دی شکل چنگی ناں ہووۓ تے گل تے چنگی کرنی چائیدی اے
داتری دے اک پاسیوں تے دنیا دے دوۓ پاسیوں دندے
ہتھاں دیاں بنیاں دنداں نال کھولنیاں پیندیاں نیں
جدر پنڈ دا چونا اودر غریب دی وچھی
بٹھھ پیا اوہ سونا جیہڑا کن چیری رکھے
اللہ اللہ کیتی رکھ مال پرایا پیتی رکھ
بندہ بندے دے وس نہ پوے
بالے کوئی تے سیکے کوئی
سنو سب دی کرو اپنی
سوۓ کھوتی تے کلھے کمہار۔
دند گۓ سواد گیا، اکھیاں گیاں جہان گیا
پیٹ ناں پیئاں روٹیاں تے سبے کلاں کھوٹیاں
پہلے سال چٹی دوجے سال ہٹی تیجے سال کھٹی
کچھڑ بال تے شہر ٹنڈورا
لاؤ گٹے جیہڑا کھڑا پٹے۔
واہندیاں دے کھوہ تے ملدیاں دے ساک
واہ میاں دی چاکری، پیٹ بکھا تے گردن آکڑی۔
واگی تراہ دین سائیں نہیں تراہندے
واہ ہل کھا پھل
واہ پیا جانے تے راہ پیا جانے
واہی اوہدی جیدے کھر وچ ڈھگے۔
چ
چار دہیاڑے چیتر دے کدے بکر وال۔
چاکری وچ نابری کی؟
چاکری تھیں گھا کھوترن چنگا۔
چار دناں دا میلہ۔
چاچا آکھیاں پنڈ کوئی نہیں چکدا۔
چار یار اوہ وی بیکار۔
چراغ تھلے ہنیرا۔
چا ادھار گئوں بناواں، شاہوکار دی رن سڑانواں۔
چاتر توں ویری بھلا، مورکھ بھلا نہ میت۔
چرند چرے نہ چرے چرنی پھرے۔
چاچا بابے جیہا بھال ہاں نہ بابے جیہا۔
چاچا ٹکرے بھترئے آں پتہ نہ لگے ترئے آں۔
چاچا چور بھتیجا ‌‍‍‍‍قاضی۔
چاچا چور تے منجیں سانجھیاں۔
چاچے دی دھی چلی میں کیوں راہواں اکلی۔
چادر ویکھ کے پیر پسارئے۔
چار جنے دا آکھیا بکری کتا ہوۓ۔
چار چوڑے چار سوڑے، دو موٹے دو چھوٹے، گول دم پیٹھ چوڑی اوہ لیا وین کتنا گھوڑی۔
چار دن دی کوتوالی، فیر اوہوایرنبا، پنجالی۔
چار دناں دا میلہ۔
چار دناں دی چاندی مڑہنیری رات۔
چار دیہاڑے چیتر دے کرے بکر وال۔
چار دیہاڑے شوق دے مڑ اوہو کتے بھونکدے۔
چار رکعت نماز ہنیرا، جو حال اگلیاں دا سوای میرا۔

س
سیانے نوں اشارہ مورک نوں پٹھکار
سیانے نال بھیکہ منگ لئ چنگی مورکھ نال راج مندا
سیانے داروسا تے کپاہ دا سوکا چرگا سمجھ وچ آؤندا اے۔
سیانا کاں گونہہ گھاۓ۔
سوۓ کھوتی کلے گھمیاری۔
سوہنی ویکھ کے بلھی بانہہ سرہانے لتاں چلھے
سیال دی اگ ہر کوئی اپنے ول کڈھے
سیوہ نوں میوہ اے
سیہا اٹھیا تے کتیاں ہگن آگیا
سورج تپے کھتی پکے۔
سورک نشانی چار۔
سو دی سنو تے اپنی کرو۔
*م
مت دین والا مندا تے ہتھ دین والا چنگا
متراں نالوں ستراں چنگیاں
مایا تے گیان سبھے عیب چھپان
*ہ
ہیجڑیاں دے کھر بال نہیں جمدے۔
ہسنی گھر وسنی
ہسدیاں ای گھر وسدیاں نیں۔
ہسدا پیو دا روندا ماںدا

Courtesy: Khalil Ojla

If I can not read/write in my mother tongue, it means either I am illiterate or the education I acquired is false.

One who can not read /write in his mother language is illiterate.

What is the difference between a free nation and a slave nation? The free nation makes sure that new generation spends time with elders so that they learn the pure language and old cultural values. whereas the poor nation forbids the new generation sit with elders so that they do not learn the rubbish language of the elders. they should learn the new language spoken by the dominant nations.

It is a real story. I know a person who was very good writer of Urdu language. Once there was a Mushaira where all the poets of national level were invited. He wrote the script for the stage secretary. But he himself was not allowed to be the stage secretary. The reason being, he was Punjabi and spoke Urdu in Punjabi accent. Rather an other person whose parents hailed from UP/CP were asked to be the stage secretary. After the Mushaira the person from UC/CP was selected by a TV channel. Although what he spoke was not written by himself. That’s why, I speak for the mother language, that’s why I say, to impose foreign language is the worst form of imperialism