Attention Guest, if you are not a member of Urdu Tehzeb, you have 1 new private message waiting, to view it you must fill out 
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
Similar Threads:
Reply With Quote
Bookmarks