THE LANGUAGE SCIENCE

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-ishrat gaha-e-Kusro kiya khoob

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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

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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)

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Mevati
Ka Dunyaan ka malik, kitaban ka tarjama, deen ka almaein
English
Of Word’s of love, drop of water, grains of san
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 Shah Hussain
Pothohari
Koon Paray koon taropa kar giday Fada-e-Athar
Gojri

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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 Sabar Aafaqi

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Pothohari
Vich bagaan nay vich pakhroon bolay Sadiq Naswwm
Saraeki
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
Zar zar, chirta chirta
Gojri

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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
Edhar other, gidhar kidhar, aagay pechy,
Oopar nichay
Punjabi
Seda padra, ulta seda
Rajistani
Dukh sok

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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

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Comments

Againk Sir this is very interesting but full of mistakes.
While I am in admiration of your knowledge of Indian and
Asian languages, you would do better to leave German
and French (and English to some extent) alone! German
smell = Geruch; and "der Gastgeber" is capitalized as all
nouns are; in French, it is "une odeur", English "touchy"
and not "tuchy"; what is Peady, maybe ready? der
Schleier = German Veil; The land bitterly needs
cultivation - is a correct English sentence; it's called
Japanese and not Japani in English. Good bye is sayonara
in one word, all those men, der Pilot (German for pilot); It
is necessary to speak Japanese; genetic; hydrogen,
German to ask = fragen, to begin = anfangen; began;
ideology, French le crime; electrical, spectral, Nazi and
fantasy don't fall under the same category of sounds = zi
and si; die Bresche = the divide; stance not the same

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phonetic family; French samedi = Saturday (week = la
semaine); un accent (m.), der Franzose; die Kommission;
geezer pej. US American for man; je ne parle pas = I
don't speak in F. and I give up!
Susanne Seiler

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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

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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.

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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

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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

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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) Naa’ch to nach

(b) Nachna to nchna

(c) Chaand to Chn (Chun is also under use)
(d) Sa’as to sus

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(e) Bazar to Bzar. (Punjabi)
f) Hath the hth (hth is also used in Gojri)
(g) Harna to Hrna or hrya
(h) Kajal to Kjal
(i) Bahar to Bhr
(j) Haat to hat (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
4- In some words mud and Alif both are dropped:

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Aawaz to waz (waaj is also used)
5- 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) The sound of 'An' occurping in the centre is not used:
(a) Ina’am to Inam
(b) Jamaat to Jamt
(c) Ta’alaq to Talq

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(d) 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

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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

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(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

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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

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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

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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

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This trend is also found in the Persian:
1- Shah to sheh
2- Seyah to seyh
3- Awal to ahwal
4- Sami to asami

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LANGUAGES ARE IN FACT THE RESULT OF SOUNDS

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

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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.

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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.

127

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

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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.

129

O
English Orange
Urdu Okat
Pashto Obaie
Punjabi Ohlay
Pothohari Oha
Saraki Othain
Gojri Ozar
Arabic Olad
Persian Aab-o-dana
A
English Apple
Urdu Arada
Pashto Aalan

130

Punjabi Haey
Pothohari Aeha
Gojri Koey
Arabic Jo-e-kazib
Persian Zerb-e-Shadeed
Oo(ou)
English Column
Urdu Oncha
Pashto Ohkh
Punjabi Ochcha
Pothohari Ochcha
Saraki Okhoon
Gojri Outhain
Persian Ouja

131

E
English Elephant
Urdu Eman
Pashto Eman
Punjabi Soee
Pothahari Deekhe
Saraki Ethain
Gojri Eman
Arabic Eman
Persian Eman
Aa
English Author
Urdu Aana
Pashto Aaloo
Punjabi Aaeo

132

Puthohari Aas
Saraki Aapey
Gojri Aalo
Arabic Aaein
Persian Aab
Ko
English Cooperation
Urdu Kohat
Pashto Kotek
Punjabi Kookain
Pothohari Korey
Saraeki Koon
Gojri Sakoo
Arabic Kofeh
Persian Kochek

133

Kay
English Keynes
Urdu Dhamakey
Pashto Saskay
Punjabi Ginkay
Pothohari Tukkey
Saraki Phekay
Gojri Nekay
Ku (koo)
English Cocker
Urdu Kucha
Pashto Kuchay
Punjabi Kora
Pothohari Kook
Saraki Mekoon

134

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

135

English College
Urdu Kamran
Pashto Zamka
Punjabi Kaee
Pothohari Ochuckka
Saraki Lokain
Gojri Thaka
Persian Rakab
Arabic Mutkabalas
So
English So, sow
Urdu Socha
Pashto So
Punjabi Soee
Pothohari Sonda

136

Saraki Soka
Gojri Sohno
Arabi Soaad
Persian Sood
Say (SA)
English Sample
Urdu Piyasay
Pashto Namesay
Punjabi Hasay
Pothohari Vassay
Saraki Pasay
Gojri Dessay
Soo (su)
English Sue
Urdu Suna

137

Pashto Tosu
Punabi Sunjan
Pothohari Sota
Saraki Sool
Persian Chaharsoo
Shee/shi
English She
Urdu Khushi
Pashto Munshee
Punjabi Shereni
Saraki Khushee

138

URDU AND JAPNESE SOUND’s SIMILIRITIES'

There is no alphabet in Japanese. Shapes, traces 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

139

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.

140

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

141

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 Charsu Shi Khushi

142

Sa Peyasa To Tosa
Tay Bhertay Chi Elachi Ta Marta No Nokar
Nian Surhanain Noo Noor Ni Porani Na Jhurna
Hoo Bahoo Hay kahay
Foo Shurfoo Hi Tabahi
Ha Karaha Mo Mohubbut
May Hungamay Mu Muncsh
Mi Aasami Ma Mahi
Ro Rokna Ra SitarThereuo
Yo Sanayo Ya Saya
Oo Ooncha Go Bagola
Gy Dhagy Gu Guftagu
Gi Sadgi Ga Dhaga
Zu Bazu Zay Tazay
Zu Zood Gi Hagi

143

Za Durwaza Do Dusra
Sy Sady Zu Zulfqar
Ge Gena Da Dildada
Bo Bona Bay Bykar
Bu Khusvbu Bi Gulabi
Ba Baqi Pu Punja
Pi Gopi Pu Pura
Pi Papi Pa Pass
Qu Qunkar Q Qauood
Ya Angya Sho Shosha
Shu Shukar Sha Shatar
Jo Jorab Ju Jungju
Ja Baja Cho Chola
Chu Chuha Cha Chakar
Huo Rahihuo Heu Heute

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Hea Dehean Beu Unkbeut
Beo Beonut Biya Biyaban
Meo Meor Miu Miuwati
Mia Mian Neo Neota
Niu Reniu Nia Niaz
Reu Rewand, Raywar Ru Otaru
Reya Reyakar

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OTHER LANGUAGES HAVE NATURAL LINK WITH JAPANESE
SOUNDS

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

146

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 Orange
Urdu Okat
Pashto Obaie
Punjabi Ohlay
Pothohari Oha
Saraki Othain
Gojri Ozar
Arabic Olad
Persian Aab-o-dana
A English Apple
Urdu Arada

147

Pashto Aalan
Punjabi Haey
Pothohari Aeha
Gojri Koey
Arabic Jo-e-kazib
Persian Zerb-e-Shadeed
Oo(ou)English Column
Urdu Oncha
Pashto Ohkh
Punjabi Ochcha
Pothohari Ochcha
Saraki Okhoon
Gojri Outhain
Persian Ouja

148

E English Elephant
Urdu Eman
Pashto Eman
Punjabi Soee
Pothahari Deekhe
Saraki Ethain
Gojri Eman
Arabic Eman
Persian Eman
Aa (au)English Author
Urdu Aana
Pashto Aaloo
Punjabi Aaeo
Puthohari Aas
Saraki Aapey

149

Gojri Aalo
Arabic Aaein
Persian Aab
Ko English Cooperation
Urdu Kohat
Pashto Kotek
Punjabi Kookain
Pothohari Korey
Saraeki Koon
Gojri Sakoo
Arabic Kofeh
Persian Kochek
Kay English Keynes
Urdu Dhamakey
Pashto Saskay

150