Meri Maa Boli Punjabi !!!

“waris bulle shah hussain jehe hashim kadar yara,
ghar ghar vich tenu adab bakhshiya shayera te fankara,
san santali(1947) vich hoya adrang tenu,
pher na hoi tu pabba bhaar ni !
punjabiye jubane ni rakane mere desh diye.

be-adabaan be-kadran ne kad kadar kise di payi,
apni maan nu nangiyan kar ke lag paye khan kamai,
puttan nu pada ke angrezi kaide asi,
teri chikha kari bethe haan tayar ni !
punjabiye jubane ni rakane mere desh diye.”

Haan dosto main gal kar reha haan apni maa boli punjabi di. Shayad ajj kal kuj lok ase vi ne jo punjabi nu apni maa boli kehan to parhez karde ne. Socho eho jeha banda ki waqar rakhda hai jo duniya sahmne apni maa nu pechanan to inkar kar deve. Apa bahut wari ehna galan da vichar karke chad dine haan, us vichar nu agge nahi wadonde. Dosto es blog da mantav ehi hai ki apa apni punjabi nu ucha chakan te esdi be-adabi nu rokan layi sare punjabi te non-punjabi bharawa nu jagruk kariye.

Gal karde haan ohna punjabi loka di jehre ajj kal apne bacheya nu punjabi bolan to rokde ne. Ohna da sochna hai ki punjabi bolan naal ohna da “standard down” ho janda hai. Punjabi ohna de rah da ik roda(hurdle) hai jo ohna nu taraki karan to rokda hai. Ohna nu public thavan te punjabi boldeya sharam aundi hai. Socho us maa bare jis nu ohde apne bache sariyan sahme pechanan ton naa kar den. Us maa da dil tan chiro chir ho janda houu. Ehi haal ajj kal Punjabi da ho reha hai. Eh lok shayad eh bhul gaye han ki apniya jada(roots) ton door reh ke butta(plant) suk janda hai. Apne sabyachar(culture) to door reh ke eh lok jada peedeeya(generations) taraki nahi kar sakde.

Dosto main eh ni kehnda ki sanu doosriya bhashavan(languages) sikhniya ni chahidiyan. Sagon taraki karan layi sanu apne ass pass de culture bare pata hona vi bahut jaroori hai. Par eh sab karde apni maa boli to munh nahi modna chahida. Nahi tan dosto kade ajeha sama vi ayega jado asi na edhar de te na odhar de rahan ge.

Dosto punjabi sirf ajj kal de remix ate hip hop punjabi ganiya vich hi seemat nahi hai. Esda asli roop samajan layi sanu esda sahit(literature) padna bahut jaroori hai. Kise vi koum ate sabyachar(culture) di taraki vich usde sahitkar(writers) bahut wada hisa paunde ne. Par dosto eh soch ke dekho ki tusi pichle kuj samhe vich kina ku punjabi sahit padya hai. Tusi kine ku change punjabi sahitkara nu jande ho? Eh gal dhoongayi naal sochan wali hai. Khas karke appa pade likhe punjabi! Appa kade apne doosre punjabi dostan nu punjabi kitaab padan layi prerit(inspire) nahi karde. Ethon tak ki appa nu bahutiyan punjabi kitaaba di jankari vi nahi hundi. Dosto es vich dosh apna vi hai te apne pratinidhiya(leaders) da vi hai. Sarkar walo vi koi khas koshish nahi kiti jandi loka nu punjabi sahit bare jagruk karan di. Par dosto appa apne walon tan eh koshish shuru kar sakde haan. Tan agli wari apne dost nu koi english novel di jagah koi wadia punjabi kitaab padan layi prerit(inspire) karna.

Dosto es blog da mantav kise doosri bhasha(language) di burayi karna nahi hai. Balki apni maa boli punjabi nu ucha chakna hai. Aoo sare ralke es nek kam vich apna hisa payiye. Apne vichar ate wadia wadia rachnava(writings) es blog te sanje kariye. Dosto koshish eh rahe ki apne vichar dharmik ate rajnitik taur te kise de virood na hove. Aoo sare UNESCO di punjabi de 50 sala vich khatam hon di report nu jhutheya kariye.

Punjabiat Zindabaad !! Rab kare ki Punjabi hamesha chardi kala vich rehe !

22 thoughts on “Meri Maa Boli Punjabi !!!

  1. Bhagwant Ji, eh gall mannan yog hai ke assi padhe likhey Punjabi vi ,Punjabi kitaba te sahit ton parhez karde han. Sadde cho hi kai log enne ku padan de shokeen hongey ke oh Dan Brown ton le ke arundhati roy/Ayn rand dian books pad de hongey. But isda ki karan ho sakda ke assin apne sahit te apne kissakaara /navalkaara ton door nathde han.

    Ki isda karan eh hai ke sadde likhari enna wadia nahi likhde ya isda karam eh hai ke saddi parwarish ch sannu Punjabi likahrian ton door rakhya gya. Ki isda karan sadda western sahit wall zyada zukaaw (inclination)hai ya isda karan saddi apni angehli hai? Ki isde kassorvaar sadde mappe ne ya isnu sanmaan na den da kasoor sadda apna wakhrewa hai?

  2. Muneet Ji, Apne sabyachar( culture) vich likhari tan bahut wadia ton wadia paye ne.Par mainu lagda hai ki apna, apne sahit ton door hon da karan apna videyak dhancha (Educational System) hai jithe hamesha english nu behtar manya janda hai. Jivain kehnde ne na ki “ghardi murgi dal brabar”.Ehi haal punjabi da ho reha hai.Nale apne leaders vi ehna cheeza wal khas dyan ni dinde.
    Doosri gal punjabi books da ohna parchar ni hunda jina hona chahida hai. Tusi app hi socho ki je kite tusi punjabi book di add dekhi hove kise newspaper yan TV vich.Appa kite kitaaba wali dukan te jayiye tan appa nu english books hi sahme payiya dikh diyan ne.
    Apna system eho jeha ban chukya hai ki je do akhbar paye hon, ik punjabi vich te ik english vich, asi english wala chukan ge tan ki asi apne app nu doosreya nalo behtar padya likhya dekha sakiye.Ehi soch sanu apne sabyachar ate sahit ton door lae ke ja rahi hai.

    Ik hor kaaran jo dimaag vich aunda hai oh hai rojgar(jobs).
    Globalization karke jada jobs english language vich hi ne.
    Par isda eh matlab tan nahi ki asin english sikhde sikhde punjabi hi bhul jayiye te apne sahit ton door ho jayiye. Balki sanu vi apni bhasha da miyar(level) ucha chukna chahida hai ate punjabi vich wadh ton wadh jobs create karniya chahidiya ne.

    Eh sab tan hi munkin hovega je asi apna rujaan punjabi sahit wal wadayiye. Sanu pehlan apne app vich badlav leauna chahida hai. Sanu english de naal naal punjabi nu vi ohi manata deni chahidi hai.

  3. SaB dee gal sahi hain.

    The Punjabi novel to date appears to the author to have reasonably successfully tried to deal with all themes that are familiar to the average Punjabi, be they Sikh, Hindu or Muslim. However the modern world has provided other media that can deal with these generic experiences and reflect society. The most obvious are Film and Music. As such it is surely folly to write for a little respected language that is competing with these? Surely the way forward has to be more introspective? In light of this perhaps the popular novels of writers such as Jaggi Kussa and Nanak Singh have limited scope because they are making the mistake of taking on what Cinema can do better? Also from a Diaspora point of view, unless you are an NRI, western born Punjabis can not relate to themes that are stuck in the romantic Punjab of Punjabi authors imaginations. This and the current craze for Punjabis to be western means that Urdu, Hindi and English Literature are doing better. And why not? English Literature has explored all possible themes in the last two hundred years. It also changes with circumstances. It too had to fight the Cinema (although Globalisation is clearly on its side) and did so by stop writing to please its readers but looking at the authors own experiences. Such experiences can often be alien to the majority of readers but have the power to influence the few and improve the language. Such enhancements can not be achieved by aiming to satisfy consumers. This is a lesson the author has learned the hard way through Neela Noor. Yes a few who understood what the author’s purpose was appreciated it. The majority did not. But this is good and not bad, a lesson learnt to late. Perhaps the best example of this is Guru Nanak Ji.

    Guru Nanak when composing his hymns did not have the public in mind, but himself. Another one who speaks to himself is Nusret Fateh Ali Khan. When he sings he is having a conversation with God. He is oblivious to those around him. The author failed to see this. But now understands that the modern writer must be MunMukh. And this attitude will allow great freedom and if it stirs a few hearts, fine. The author’s natural audience was always those from the same background. Punjabis, be they Sikhs or Muslims, who are from the West and are more than Punjabi; are a product of all their experiences from the west. This is actually not a new thing, at least for Europeans. They have been here and thus enriched their languages and Literature.

    The act of writing a book supposes readers. Consciously or unconsciously the writer is thinking of publication, so the work must be in a form favourable to readers. The novel is an artificial art form, giving the public what they wanted. The book would excite their emotions and reflect a society that they recognised. A society they could reject or accept. However there have always been novels that are a law onto themselves, who broke convention. Punjabi novels in the main to date hold up a mirror to society. That was the case for European Literature in the 19th century. The best captured the widest generous range. In Punjab according to Dr Gurdial Singh, the readers have no imagination, so the equivalent would only focus on dukh sukh to appeal to the reader. However every author’s attitude is inevitably bound up in his writing, in those events he has selected, the words he uses, the emphases he places, in the justice he does to his characters.

    The position of the artist has fluctuated, depending upon the cultural needs of his society; he has been seen as a tradesman, an entertainer, someone to be patronized as an ornament to civilisation. Once his panoramic novels had been written what was he to do next? By the 20th century the exploration of the self was under way. Content was sacrificed to form. The more abstract the writer, the art, the less it reflected public experience, the more the ego. This coincided then with industrialisation, as it is now doing in 21st century Punjab. The writer who understands himself is the one really with the message for others.

    In this context the authors contempories in the west want to be more Punjabi and are looking for something, clinging on to religion, culture manifested by Bollywood and Bhangra. But this is not enough. That is way Sahit is needed. However they can only receive this in English Literature about India or Pakistan. Why? Because the Punjabi language writers experiences are of the immigrant, not the western born. And his market back in Punjab is leaving him. So the only solution is to reflect their broken view of the language, which is the broken view of the author. The author of this article. The author who has purposefully written in imperfect Punjabi to reflect his Western Born generation. In imperfect Punjabi, because the grammar has taken on English rules, and shed Punjabi grammar. Why not? This is what happened with Spanish in Latin America, or French in Canada.

    Thus if like the European novel, the Punjabi one is to survive, the writers need to think differently, and not care for stories but give something else that modern Punjabi Cinema or Music does not provide. Otherwise it is the end of Punjabi Sahit. Sufism was fine, as was Partition and immigrant writing. It is all irrelevant now. There are 3000 Punjabi writers. They should write only about 3000 unique experiences. That limits audience, but who cares? They will not have the mass market, but each of the 3000 will have several souls each reading them who will relate to them. Those who are luckier to have more will of course become well known, and meaningful to Punjabi society.

    A true writer writes for oneself, not others. That is what I have learned.

    Apa himat naal punjabi vicha sakday halay vee hain!

  4. ਮੇਰੀ ਮਾਂ ਬੋਲੀ ਨੂੰ ਮਾਰ ਰਹੇ ਹੈ
    ਮੇਰੀ ਜਿੰਦ ਨੂੰ ਸਾੜ ਰਹੇ ਹੈ‍‍ |
    ਹੋਰ ਕੋਈ ਕੌਮ ਹੈ ਸਾਡੇ ਵਾਰਗੀ?
    ਹੋਰ ਕੋਈ ਅੰਗਰੇਜ਼ੀ ਲਈ ਮਰਗੀ?
    ਪੰਜਾਬੀ ਨੂੰ ਕਾਮਜ਼ਾਬੀ ਮਾਰ ਗਈ |
    ਲਾਲਚੀ ਤੁਹਾਨੂੰ ਵਾਰ ਗਈ |
    ਬੇਸ਼ਾਰਮ ਲੋਕ ਬੇਸ਼ਾਰਮ ਜੋਕ |
    ਕੇਰੇ ਹਿਆਬ ਨਾਲ ਤੁਸੀ ਹੁਣ ਪੰਜਾਬੀ?
    ਤੁਹਾਡੇ ਖਿਆਲ ਤਾਂ ਹੈ ਬੇਸੁਆਦੀ |
    ਰੂਪ ਢਿੱਲੋਂ

  5. ਮੇਰੀ ਮਾਂ ਬੋਲੀ ਨੂੰ ਮਾਰ ਰਹੇ ਨੇ

    ਮੇਰੀ ਜਿੰਦ ਨੂੰ ਸਾੜ ਰਹੇ ਨੇ

    ਹੈ ਹੋਰ ਕੌਮ ਸਾਡੇ ਵਰਗੀ?

    ਪੰਜੌਬੀ ਨੂੰ ਕਾਮਯਾਬੀ ਮਾਰ ਗਈ

    ਬੇਸ਼ਰਮ ਲੋਕ, ਬੇਸ਼ਰਮ ਜੋਕ

    ਕਿਹੜੇ ਹਿਸਾਬ ਨਾਲ ਤੁਸੀਂ ਪੰਜਾਬੀ?

    ਤੁਹਾਡੇ ਖਿਆਲ ਨੇ ਬੇਸੁਆਦੀ

    ਰੂਪ ਢਿੱਲੋਂ

  6. ਆਪਣੀ ਟੁੱਟੀ ਹੋਈ ਫਰਾਂਸੀਸੀ ਤਲਵਾਰ ਖੜਕਆਂਦਿਆਂ ਜੱਗਾ ਪੌੜੀਆਂ ਉਤਰਿਆ ਤੇ ਬਾਹਰ ਵਿਹੜੇ ਵਿਚ ਚਲਾ ਗਿਆ | ਪੈਲੀਆਂ ਵਿਚੋਂ ਮਾਖਿਓਂ ਭਿੰਨੀ ਕਣਕ ਦੀ ਮਹਿਕ ਪੇਈ ਆਉਂਦੀ ਸੀ | ਜੁਲਾਈ ਦਾ ਮਹੀਨਾ ਸੀ | ਸੂਰਜ ਨਿਘੀ ਤੇ ਗੁਲਾਬੀ ਭਾਅ ਮਾਰਦੀ ਚਿੰਟੀ ਝੱਗ ਵਿਚ ਤਰ ਰਿਹਾ ਸੀ |

    ਪਹਿਰੂਆ ਅਰਜੰਨ ਢੀਠ ਮੁਰਗੀਆਂ ਦੇ ਝੁਰਮਟ ਨੂੰ ਆਪਣੇ ਛਾਟੇ ਨਾਲ ਛਿਛਕਾਰਦਿਆਂ ਇਕ ਤਰਪਾਲ ਉਤੇ ਜਵੀ ਪਿਆ ਸੁਕਾਉਂਦਾ ਸੀ | ਜੱਗਯ ਨੇ ਇਕ ਮੁਹਰਬੰਦ ਲਫਾਫਾ ਉਹਨੂੰ ਫੜਾਂਦਿਆਂ ਕਿਹਾ – ਇਹ ਰਾਂਝੇ ਦੇ ਦਸਤੇ ਨੂੰ ਪੁਚਾ ਆ | ਤੇ ਉਹਨੂੰ ਆਖੀਂ….ਨਹੀਂ ਨਹੀਣ….ਕੋਈ ਲੋੜ ਨਹੀਂ | ਇੇਸ ਵਿਚ ਸਭ ਲਿਖ ਈ ਦਿਤਾ ਏ- |

  7. ਅੱਜ ਕੱਲ੍ਹ ਦੇ ਕਿੱਦਾਂ ਦੇ ਗਾਇਕ?

    ਆਪ ਨੂੰ ਸਮਝਦੇ ਵੱਡੇ ਨਾਇਕ।

    ਢੋਲ ਤੇ ਤਾਲ ਨਹੀਂ ਵਜਾਉਣਾ ਆਉਂਦਾ

    ਕੰਪਯੂਟਰ ਬਾਝ ਨਹੀਂ ਗਾਉਣਾ ਆਉਂਦਾ

    ਵੈਸਟਰਨ ਨਿਆਣੇ ਕਰਦੇ ਬੱਲੇ ਬੱਲੇ

    ਪੱਤਰੋ ਲਗਦੇ ਕਿਨ੍ਹੇ ਝੱਲੇ ਝੱਲੇ

    ਬੋਲਦੇ “ਨਚ ਨਚ ਸੋਨੀ ਕੁਰੀ”

    ਤੁਹਾਡੀ ਪੰਜਾਬੀ ਇੰਨੀ ਬੁਰੀ?

    ਮੈਂ ਵੀ ਇਨ੍ਹਾਂ ਵਾਂਗ ਅੰਗ੍ਰੇਜ਼

    ਇਹ ਦੁਨੀਆ ਖਾਣ ਪੀਣ ਨੂੰ ਤੇਜ਼

    ਮੈਂ ਜਿਹੀਆਂ ‘ਵਾਜ਼ਾਂ ਕੀਤੀਆਂ ਬੰਦ

    ਅੱਜ ਦੇ ਲੋਕਾਂ ਨੂੰ “ਇਹ” ਨੇ ਪਸੰਦ

    “ਬੁੱਲ੍ਹੇ” ਦੇਖ ਲੋ ਏ ਡਰਾਮਾ

    ਜੱਗ ਨੇ ਛੱਡਤਾ ਸੂਫੀਆਨਾ॥

    -ਰੂਪ ਢਿੱਲੋਂ

  8. mainu bada changa article laga, main samajda han,hun vela aa giya hai ki saare punjabian noo maa boli de bhavis baare sochana chahida ate es mahan boli noo sache dilon apna ke amar karna chahida haeeee

  9. ehne meri bahot madad kiti hai te main es page nu dhanvad karna chahundi han…… mere school de essay likhan vich ehne meri bahot madad kiti hai……
    DHANVAD

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  13. very nice….it is a fantastic site and helped me a lot
    please keep it going and update more such pages….
    i am not punjabi but i like punjabi culture
    GOD BLESS U

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