THE LANGUAGE SCIENCE

In addition to its basic sounds, Urdu has a lot of other
sounds. That is way 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 examples so that the etention and
capacity of Urdu may be realized very well:

O Olaad, lay aao, banao

Oo Oonch, oopar

A Abba, jata, aaendah

Aa Aag, aaya, aao,

E Ejaz

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Ee Eeman, eema
Ann Goreaan, kalian
Vain Aavain, javain
Aain has the same sounds
Ba Baja, baji, bahar
Bay Harbay, baynamaaz, bay’chai,
dhabay
Bi Gulabi, sharabi, faraybi
Bo Bolo, bon’n, bojh
Boo Kushboo, baad’boo
Boon Sharaboon, hajaboon
Bar Brabr, sabar, barbad
Ber Berya, berha
Pa Paband, pakhand, pamaal
Par Part, parbat, param aatma

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Pay Darpay, mapay, seyapay
Pi Koppi, Lippi, seppi
Po poda, pon,
Poo Pooja, poonji, poora
Ta Juta, bota, khota, mota
Tar Akhtar, Fatar
Tay Jatay, aatay, khatay, sotay
Ti Jati, aati, piti, karti
Tuo Toujah, tuorano
Toon Batoon, ghatoon, ptoon
Sa Sani, saliss, saqeb
Si Warsi
Sir Sirka, kosir
Ta Sannat, gota, ghota, khota
Tay Ghatay, kharatay, sanatay

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Tar Tamatar
Ti Ghati, roti, chati, baanti
To Tota
Toon Jatoon, ghatoon
Toein has the same sounds
Ja Jala, jaga, jadoo, Khawajah
Jar Gajar
Jo Jowaz, joya, jolaan
Joon Joota, Justajoo, joon ka toon
Ji Samaji, Baji, haji
Jay Maharajay, Bjay, khawajay
Cha Kharcha, chacha, baghicha,
nicha, oncha
Cho Chola, choola
Choo Chooha, choohan drechoon

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Chi Bawarchi, Sandooqci, chahi
Chay Charchay, kharchay
Char Charcha, charkha, charba,
Charwaha
Ha Haji, Hakam, hajat, hajab, halat
Haan Khahaan
Har Harkat, harart
Hoo Hoor
Kha Khami, khatar
Khi Charkhi
Khay Patakhay
Kho Kushboo, Khoon
Khoo Khoob, khoo’gar
Khoon Shakoon
Khar Kharaab, Khach

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Da Da’ad, Dada, Khoda soda
Day Eraday, Poday
Di Dadi, Barbadi, Shadi
Do Door, dugna
Doon Shahidoon, ommedoon
Dar 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

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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

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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

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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

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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

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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

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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

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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

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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

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Dha Radha, Aadha,sadha
Dhay Aadhay, Kandhay
Dhi Aadhi
Dho Dhoka
Dhar Edhar, Odhar, kidhar
Dha Dhal, dhak
Dhay Budhay
Dhi Budhi
Dho Dhool

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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 whereas 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

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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 meharbani Please

Sahara Sport

Na Dil dharkna Heart beating

Khana Food, meal

Ni Pani Water

Kho-kha Khowaish Desire

La Kala Black

Ma Mama Brother of mother

Marna to beat

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Mi Sowami H/E
Ri Hamari Our
Ba Baba Old man
Ba’wafa Faithful
Ta Jata to go
Taya elder brother of father
Ka Lurka Boy
Hee Sepahee Policeman
Sa Peyasa Thirsty
Sagar Wine drinking pot
Cha chacha Little brother of father
Ki Burki Electronic
Saki Who serve wine
Ian Hurain Ladies of haven
Da Parda Vail, wall

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Ha Chaha Wanted, desired, loved
Ra Razi Agree
Pa Dhampa Covered
Za Maza Taste
Ya Soya Slept
Derya River
Do Dost Friend
Some sentences
Urdu English Japanese
Khuda hafiz ( Da) Goodbye Sayonara
Maf kurna (Ma) Sorry Somemaseen
Khush amdeed (Khu) Welcome Irashaemasay
Kesay hain? (say) How are you? Ogain ki das ka?
Sepahee (Shee) Soldier Gunjin
Main Larka hoon (La) I am a boy Datashe waotoko des

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Hum talib-e- elam hain. (Ta) We are student Data she
waga ko say des
Kon hay? ( Hai) Who is? Daray deska?
Main aur tum (Mai) I and you Data she to anta
Kitab aur akhbar (Ka,Ba 0 Book an newspaper Hunto shin
Bun
Ye merey katab hay (Me, Ta) This is my book Kory tashe
nohun des
Wo lumba admi hay (Mi) That is a tall man Ano
katadatakaee des
Asman neela hay (Nee) Sky is blue Sora da aee des

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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

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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 cannot remain

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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,

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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 Black and white

Alif say yay tak Alpha and omega

Staroon ki gurdish (qismat ka mara) Sitar crossed

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Ankh ka tara Pupil of one’s eyes

Roze-e-roshun ki tara ayaan As a broad day light

Jahannum main jao Go to hell

Magarmuch kay Aansoo Crocodile teas

Kali beher Black sheep

Sofaid hathi a white elephant

Gadaha banana to make some one an ass

Ongliaan jala behthana to burn one’s finger

Aahmokoon ki gannat a fool’s paradise

Barbaad hona/Bhar main jao Go to dog

War bhanday vich (bazari mahavra) Go to the pot

Ankh oghal pahar oghal Out of sight out of mind

Jo gurgtay hain woh barstay nahain Barking dogs seldom
bite

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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.

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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 Sub-continent 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,

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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:

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•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

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(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
(Noor Jahan Shaheen)

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Kitabyaat
1- Sehmahi Loh-e-Adab Hyderabad Jan. to March 2004
2- Sehmahi Lohe-adab Hyderabad July to Dec. 2003
3- Sehmahi Loh-e-adab Hyderabad April to Sept. 2005
4- Divan-e-Hafiz Sh. Ghulam Ali & Sons 1968
5- Sehmahi Danish Islaabad Shamara No, 84-85

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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.

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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.

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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

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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

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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.

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Seen for sawad ie
Khas 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

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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

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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

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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

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Punjabi Angrayzi
Tension+aan, advisaan, votraan, sportraan
Woon/oon
Urdu
Is balandi kay nisiboon 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

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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)
Urduaee Angrayzi Advise+oon, Tension+oon
Urduae Arabi
Kafar+oon, Zalem+oon
Ain, ein
Urdu
Qudrat-e-Haq say yahhi hoorain agar waam ho gaein

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(Hoor+ain) Ghalib
Urduaee Angrayzi
Tensin+ain, hoorain, advasain
Saraeki
Akhain wich aaoon (Mahavra) Akh+ain
Pothohari
Mehraj bago bagein aaya (Bag+ein)
Arabic
Sabayq+ein, Shat+ein, Zalim+ein
Mevati
Jamatain
Yay
Urdu
Banain gay aur sitaray ab aasmaan kay liay (Sitrah+yay)
Ghalib

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Punjabi
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

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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
Bai'karvala

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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

96

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

97

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 Ghalib
Qaes tasveer kay parday main bhi uryaan nikla Ghalib
Punjabi
Day Babal day ghar da’aj vehoni darbar poni kat
Shah Hussain
Pothohari
Day Par akhaan day nairay vass mahya Sadiq Naseem

98

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 Haider Gardaizi
Akh day manzar mok vehnday hun 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

99

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
Shah Hussain
Pothohari
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)

100