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óóóóóóóó Khoj LLLLLLLLISSN: 1992-6545

Editor : Prof. Dr. Nabila Rehman

Deputy Editor : Dr. Saadat Ali Saqib

Editorial & Advisory Board::::External:Ann Murphy. Dr. (Canada), Heinz Werner Wessler, Dr. (Sweden),

Jagmohan Sangha, Dr. (Canada), Jasbir Kaur, Dr.(India),

Kanwal Jeet Kaur (Canada), Nashir Naqvi, Dr. (India),

Ravi Ravinder, Dr. (India),

Internal: Abdullah Jan Abid, Dr. (Pakistan), Asma Qadri, Dr. (Pakistan)

Iqbal shahid, Dr. (Pakistan), Naveed Shahzad, Dr. (Pakistan)

Shahid Mahmood Kashmiri, Dr. (Pakistan),

Yousaf Khushk, Dr. (Pakistan), Zaheer Ahmad Shafiq, Dr. (Pakistan)

Composer : Muhammad Sudheer

Printing : Punjab University Press, Lahore

Address : Deptt. of Punjabi Language & Literature,

Punjab University Oriental College,

Allama Iqbal Campus, Lahore. (Pakistan)

E-mail : [email protected], [email protected]

Online Website : http://pu.edu.pk/home/journals/khoj

IndexingWebsite: http://tehqeeqat.org

Tel./Fax No.: 042-99210834

Price : Rs. 400/- (in Pakistan)

: US $. 10/- (Abroad)

Biannual óó Khoj LL is approved by HEC & recommended for

educational institutions of the Punjab by Letter No.

S.O(CD)75/1-3 dated 02-01-1980, Govt. of the Punjab.

ISSN: 1992-6545

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º!!*g}Zôm,~£á: º[D1- The Ornamental Vocabulary of the Woodcarvings of Chiniot 1 to 26

A Study of Indigenous and Foreign Sources

* Dr. Aqsa Malik

** Dr. Naela Aamir

2- Growing Body Structure and its Sways on Clothing Panaches 27 to 42

of Professional Punjabi Women

* Ayesha Saeed

** Shamaila Dodhy

3- Modality of Conditional Sentences in Punjabi Language 43 to 50

* Azhar Munir Bhatti

** Abdul Majid Khan Rana

*** Sajida Parveen

4- Sikh Archaeological Sites in Muzaffarabad Division 51 to 70

* Anbrin Khawaja


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Panaches of Professional Punjabi Women

zaÎZ*VŠ}æyŠ}ZzkàâVg„Z}T!*g}¹•É1ÌY0+~Z}X].āzaº! Modality of Conditional Sentences in Punjabi Language ZŒc:

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Abstract:

In his 14 points on the vernacular language, the author

establishes his thesis that the language in currency (=lingua

franka) in the IndoDPak region is actually Punjabi since the

region is historically known by this name, and its' written

form is known as Hindi in India and Urdu in Pakistan. He

builds his point of view on the threshold of regional survey

while defining the Punjab territory and on the quantum of

scripts' commonlty and language typology (SVO), and

agrees that the Hindi has its specific script viz Devanagari,

Urdu has IndoDPersoDArabic (to which he names as

HindFarBi), and the Punjabi has Gurmukhi&Shahmukhi. He

argues that the conventional script of Urdu is rapidly

decaying but there's no such danger to the scripts specific to

Punjabi.

Keywords: Punjab, Punjabi, Language, Doaba, Likhati

Roop (Written Form), Likhawat (Writing System),

Indo-Perso-Arabic Script (HindFarBi), Font.

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References:

* Incharg PTCL Traning Centre, Multan

1- https :&& en.wikipedia.org&wiki&Maratha_Empire

2- Quraan Majeed-31:2

3- As Above, 4:14

4- Faiza Butt- Urdu main Lisaani Tehqiq (Lahore: Magrabi Pakistan Urdu

Akadmi, 2017)16-17.

LLZq-ºm—ã¤/z{~6,zgŠ{aÃi!*yZzgZkÅ¸Z°2ð7YCÉZLâjw~Ùi!*y»Zõ[¡~Z0+ZiÐpŠ/pŠ™@*ìXSk¿ÆŠzgZy~CÙ^ZK¤/Z%W\pŠúŠêìXtZ°!*ÚZ�ÛZŠÆ¸Z‘åLi!*yÐZƒD÷Xi!*yÆ%zzZ°~ÂxÆâ�ƒäJ-aÅi!*y/D+góZg»ð%Zið™CìX´z{Zi,—ãZ±gÐ‘oâjw~Zõƒi!*y™äÅzzÐaÅi!*y%zzºmi!*y

ÆáZŠs7ƒCXßCÔZ°~Zzg½~R6,aÅi!*y¼Š1"ZāZÃ]ªCÙ™Cì�ˆZiZV±Šg±6,zZym_÷ZzgZāZ½i!*y»:L‘W÷Xóó

5- Ahmad Khan, SirSyed- Asaar-ul-Sanadeed "Jild-I," Muratab: Khaleeq

Anjam (Delhi: Urdu Akaadmi, 1992)370-371.

6- Faiza Butt- Urdu main Lisaani Tehqiq, 126.

7- Haqqi, Sahn-ul-Haq- Lisaani Ltaeif-w-Masaeil (Islamabad: Muqtadra Qaumi

Zuban, 1992)118.

8- Interview: Punjab University Oriental College, 17 October 2002

9- Sherani, Hafiz Mehmood- Punjab main Urdu (Islamabad: Muqtadra Qaumi

Zuban, 1988)44.

YÆuóÆˆyz*y~Zq-VaZƒŠHåÔ&Šzg™äZzgi0+ÏÃZiaçLâ 1857 -10

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YÃ‡ìÅˆT»7gZ**xZ+A.èEEELZ÷á“ïGL 1865 &†g~ 21 ƒNXZ+„Zq-Z³Ñƒg~

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(äúc*V}.â]Z�xŠ,X Gottlieb Wilhelm Leitner ~eZËÑ"2.ç JHE)11- Chohan, Safwam Muhammad- Urdu ky Naey Eham Aur Bunyadi Alfaz

(Lahore: Magrabi Pakistan Urdu Akadmi, 2011)8.

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13- Ahsan Ullah- www.rekhta.org&couplets

14- Masood Hussain Khan- "Urdu Sootiyat ka Khaka", Mashmoola: Muqadmaat

Shier-o-Zuban (Haiderabad: Department of Urdu, Usmania University,

1966)252.


eZËIZ£b *

†Z°Ý **

°æYNz**7-Š~�cà^ð NúD‰.ÞzZg/!*g}zeg

Abstract:

Global warming is the biggest challenge of the current

century. It has not only affected us ecologically but proved

a danger to human's life on earth. The experts are busy in

creating awareness about it worldwide. A careful study of

our mystic heritage leads us to the concerns of the Sufis

about this futuristic menace. This article is an effort to

highlight the traces of hints of global warming found in the

work of Baba Guru Nanak Sahib.

Keywords :::: Global warming, Affected, Ecologically,

Creating awareness, Futuristic, Heritage, BABANANAK,

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1ÌYz}XZ(;5é GXEVŠ~WŠgZ·ìāāZ(;5é GXEVŠ~gy1ÌYz}XgyÂVZ·'ç NZŠìā¡åGNg]äZ(;5é GXEVâV8-=ç EGXHZuz\Š@*Z(;5é GXEVâVZÐuz\za„g‚Š@*Yz}:āZ(;5é GXEVzaâc*zZÑ»xÔ™zŠ|Ôtg½Š@*Yz}8-<å EGX}**w®ÿ NËjÃZ+{qƒzyŠ~Oñ$©}é ENGyŠ{ƒYzyXZùßg‹qw‚e}âjwŠ~Z}8-;3ð EGXEV¡åGNg]äZù‚ØÏāZK+MâVZtfŠgZÏāZz{ZCæyÉ§bzZñ6,‚e~™ãäZ(;3ð GXEVZùzÇhc*ìā4è XNEZ·âjw‚e~æyŠ~fâVŠâŠy]ƒ0+ZY0+ZZ}X�,āZ�Æze}!hÒ5éGVzaVZuX8-<å EGXZ‚oZözY7g~™*âVZ}DT0*gzV‚e~§C:Üs™ÄD!{545é GEGVÍg„Z}>VWñŠyzyÎägzvZz@}æyŠZz0gì3X‰.Þ

ŠZìwZ}ā Mark Z. Jacobson zZg/Z}X8-<å EGX}$å NH|!*g}óó Humans first emitted air pollutants when they burned

wood and cleared land increasing windDblown dust. LL (4)

ª‰.ÞzZg/ŠZ$å NH|ZzŠzVZ~#-ô EEŠ@*ŠHÏ].ZKyä«zZgZv!*àÏDZ(<å GX}j¥3VâVze·ÏX6,zYŠ}**w**wZKyŠ}Zkgz�za”]Wƒ0+~ˆXD‰.ÞzZg/Š}»gyz~zŠå}‰XZkÂVªVā‰.ÞzZg/Š}»g**V

!*g}™1Yz}@*V�É\+AŸè EE '' ‰.ÞzZg/ '' !*g}É1ÌYz}¢zg~Y3+ZZ}ā¬

zaÎÄƒz}XZöXYg`X¡Ò5å EEHgñZ#óó Global warming is a term that is used to refer to an

increase in EarthLs average surface temperature. It is due

mostly to the release of greenhouse gases (GHs)into the

atmosphere by humanDfuelled activities such as increased

fossil fuel consumption leading to the release of carbon

dioxide(CO2), the increasing use of automobiles, the use

of nitrogen base fertilizers, and rearing and breeding large

methaneDbelching cattle. Greenhouse gases such as carbon

dioxide, nitrous oxide, water vapor, halocarbons

chlorofluorocarbons and hydrofluorocarbons(methane),

and ozone have the capability of absorbing infrared

radiation from the EarthLs surface, thereby altering the heat

balance of the Earth LL (5)


ÂV'ç NZŠÈN)ÈNÂV'ç NZŠ7gZâjwZ}Ô '' ‰.ÞzZg/ '' ZkÂVØ¿āi}Ô0*ãÔZÎÔDƒg5²Aô NE�Z(<å GX}**w:æENHc*ƒc*Z}(ŠZ@*YZ}X8-=ç EGXHZāZezZeµ4hé YGVŠ}zŠ|Yy**wzŠåZY0+ZZ}XZ(;5é GXEVµ4hé YGV**wŠgzwZg]ŠZzŠïZ~‰.ÞzZg/Z}X‰.Þ

äŠkZô0*ðì: Johan Houghton zZg/Š}»g**V!*g}óó Thenatural greenhouse effect is due to the gases water

vapour and carbon dioxide present in the atmosphere in

their natural abundances as now on Earth. The amount of

water vapour in our atmosphere depends mostly on the

temperature of the surface of the oceans; most of it

originates through evaporation from the ocean surface and

is not influenced directly by human activity. Carbon

dioxide is different. Its amount has changed substantially –

by about thirty per cent so far – since the Industrial

Revolution, due to human industry and also because of the

removal of forests. Future projections are that, in the

absence of controlling factors, the rate of increase in

atmospheric carbon dioxide will accelerate and that its

atmospheric concentrat ion wil l double from its

preDindustrial value within the next hundred years LL (6)

ZkÉ!*]ÂVZt¢F·Y]»åZìāZ(;5é GXEV»g**VŠ};ze}&?ç N»];5V1c*VD£c*VÂV$¹Òè

EEzZÑŠðZVZ}Zz¸Z~ZuzeZ»gyŠgCâjwŠ~n{»g~

z~Z}XªŠgóVŠZGDÍVŠZn{ƒ**X™*zaƒzyzZà‰.ÞzZg/ZK**VzaaZƒzyzZàWgZx6,4DH6,4

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D‚e}zÂLâVOW,™gì3XÉZô²;5é XGY]»åZZ}ā‰.ÞzZg/Š}0*gzVZKãæy4è XNEç}za[ŠHZ}XZKyäŠg]Š}¯ñƒñÂxâVÃ,n{´45éGG

ZzizyŠ~ñ�Š{qªÂVŠCY]»å~Z}X (Ozone) Z(<å GX~VwZ(<å GX}zaÃð—7āÎg`Š}Z0+gzVz~FnŠc*V@*•g~ÃúZVŠOC


zwWz0+c*V36,Šg]äZK**VâVZ(;5é GXEV@*•g~ÃúZVŠ}ZW,Z]ÂVXzyjÎg`DŠOCz[gZueŠg@*ãƒðZ}ÔTâVZzizy6,]ŠZ**VŠ@*Y0+ZZ}XZzizy6,]!*g}Yïg~‚âVZô$Óå~Z}ā:

óó Ozone is responsible for the temperature inversion that

defines the present-day stratosphere. This absorption is

critical for preventing UV radiation from reaching the

surface of the Earth,where it can harm life LL (7)

ŠOCQDZµ4hé YGVDŠðNÂVaZƒzyzZàWßŠÏ0*gzVZöZzizy6,]zaZuzeZÎgZcaZƒŠHZ}XZôZßZz�ÃúZVŠ}Wzy**wZu0*Ð¤/òzŠå~Z}XDŠzYzeZ$©}é ENGyZtz~z&

ÀŸè GEzaWg„Z}āÎg`Šc*VÃúZVza0*ñYzyzZá@*•g~ZW,Z]ŠOCõZ7,**Ñzqƒ‰38-=ç EGXH}FnŠ}¢~ãDŠzØVñf~Fgc*VŠ}»gy0gì3XZ(;5é GXEVŠZZuƒg$©}é ENGyZtìā/ZŠ}zŠï**wNhZVQD¨',s&À£Óå F

Y~Z}Dc!*VŠZ»gy0Š~Z}XÎÑZ**VŠ~7ÍðñZ#

ZuzÞZùz~WñÇ].zV{CwÔu~]dÔâ−x$ÉeJāD™ZczgÐàz~ic*Š{',s&

À£Òè FY

E0*gzV«gZVŠ~ÃƒYzyÐXZkŠ~,‚âVZô$Óå~Z}:óó The IPCC 2001 report estimates that global mean surface

temperature could rise by between 1.4 and 5.8° C by 2100,

which would mean that, in addition, global mean sea level

would rise between 20 and 88 cm by 2100. LL (8)

R«gŠZZöuJ-zŠ|W**Ãð¬xÉ7Z}ÉZ(<å GX}**w™*Š}F‘VŠ}!ï LHYzyŠZç{z~Z}æ,ā:

For small island nations, such as the Maldives in the Indian

Ocean and the Marshall Islands in the Pacifc, a 1 m rise in

sea level would flood up to 75% of the dry land, making

the islands uninhabitable. Interestingly, it is also these

countries, which rely on tourism, which have some of the

highest fossil-fuel emissions per head of population than

any other country in the world. However, there is a

different twist to the story if we consider nations where a


significant portion of the population lives by river deltas;

these include, for example, Bangladesh, Egypt, Nigeria,

and Thailand. A World Bank report in 1994 concluded that

human activities on the deltas, such as freshwater

extraction, were causing these areas to sink much faster

than any predicted rise in sea level, increasing their

vulnerability to storms and floods.(9)

ŠOCDŠgzwZg]zŠï**wñ�VzaWñgzip~ƒ0+~Z}XñÌŠ~Zù

)¡~p~ZK**VjF!{545é NGEGVŠZ»gyÈ~Z}æ,zg@�v0*ãŠZ•Y**Ô&B5Òý NEGnŠZIZ}: Mark Maslin Šc*VFgc*VŠZzŠ|Y**XZk!*g}

The impacts of climate change – including changes in

temperature, precipitation, and sea levels – are expected to

have varying consequences for the availability of fresh

water around the world.(10)

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|ìāZ¤/Zùßg]qw„g„8-=ç EGXH~āìÔ@*VZ#-āõ GGæZVŠ}²Ÿ5åGHyDŠzgŠ~

Ég‚D‚{Az~**eƒYz}ÇXQDZ°7,|Wñ;VāZtŠgzwZg]6ðµ4hé YGVŠ}zŠï**wzŠ|g„Z}X

ÎZwZtì©ZùVç**uµ4hé YGVY,Èc*V&45é FJGV3?Zk!*g}Z%MŠ}ZuŠZg}äZKãæyŠ}Škze}ˆZ8-?õ EGXŠÐ38-;5é EGXEV0*gzV‰.ÞzZg/za!~**wzZŠJƒg„Z}XZz{Zt3:


The United Nation’s Inter-governmental Panel on Climate

Change states that the Global Warming was caused by

greenhouse gases due to human activi t ies. The

composition of green house gases is 76% carbon dioxide

CO2, 13% methane, 6% nitrogen oxide and 5%

fluorocarbons. Therefore, CO2 is a significant contributor

for increasing the global temperature. Researches show

that there are eight major sectors which are annually

releasing considerable amount of Green House Gases

thereby CO2 into the air, causing global warming. They

are viz., power station (21.3%), industrial processing

(16.8%), transportation fuels (14.0%), agricultural

by-products (12.5%), fossil fuel retrieval processing &

distribution (11.3%), commercial & other sectors (10.3%),

land use & biomass burning (10.0%) and waste disposal &

treatment (3.4%).(12)

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References:

* Associate Professor, Department of Punjabi, Oriental College, Lahore.

** M.Phil Scholar, Department of Punjabi, Oriental College, Lahore.

1- Shankar Daas Badhan. Guru granth Sahib (Ludhyana: Balaraj Singh

Publishers, Chora Bazar 1987) Asaki Var (mahila:1)464.

2- Shankar Daas Badhan. Gurugranth Sahib, Rag Gauri (mahila:1)224.

3- Shankar Daas Badhan. Gurugranth Sahib, Asa KiVar (mahila:1)223.

4- Air pollution nd globl wrming. mark. G. Jcobson.(Cambridge:Cmbridge

university press,2012)xvi.

5- S.George philnder. Encyclopedia of globl wrming and climte change

(london: Sage publictions,2008)456.

6- John Houghton.Globl wrming the complete briefing (Cmbridge: Cmbridge

University, U.S, 2009).23.

7- Mark Z. Jacobson.Air pollution and globl wrming history science and

solutions.(Cmbridge: Cmbridge University Press, 2012)237.

8- Mark Maslin. Global warming A very short introduction (New york: Oxford

University Press,2004)84.

9- As Above, 85

10- As Above, 86

11- Siri guru Granth Sahib. (Ludhyana:Balaraj Singh Publishers, Chora Bazar

1987) Rag Ramakali (mahila:1)903.


12- Zaideh Sagheb. The role of building construction materials on globl

warming (Hyderabad: Centre for erthquake engineering interntionl institute

of informtion technology, 2011)03.

13- Guru granth Sahib (Ludhyana:Balaraj Singh Publishers, Chora Bazar 1987)

Siri Rag(mahila:1)24.

14- Kanvar Muhammad Asharaf. Hindusatan Ahid-e-Vasta Main (Karachi: City

Book,2007)139.

15- Guru granth Sahib (Ludhyana: Balaraj Singh Publishers, Chora Bazar

1987)Var Majh ki.Salok (mahila:1)142.

16- Gurugranth Sahib,Siri Rag (mahila:1)17.

17- Gurugranth Sahib,Siri rag.(mahila:1)14.

18- Gurugranth Sahib,Rag Majh,Var Majh ki, 141.

19- Gurugranth Sahib,jap Ji Sahib, 08.

20- Gurugranth Sahib, Rag Dhanasari, Sohila mahila:113.


eZË¯itð *

0*Îãº!ZYäza´#Öóg~

Abstract:

This research article deals with symbolism in Pakistani

Punjabi short stories. Infact symbolism takes something

that is usually concrete and associates it to something else

in order to give it a new and more significant meaning. So

Pakistani Punjabi short story writers have used literary

technique of symbolism as a powerful tool to express the

follies which are still practiced in today's society. They

observed political oppression and tyranny, religious and

economic exploitation, internal and external conspiracies,

psychological problems of society and described their

views in symbolic way. In this way they play an important

role to improve and strengthen our nation to defend their

identity.

Keywords: Symbolism, Short stories, Usually, Significant,

Literary, Practiced, Observed, Oppression, Exploitation,

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'''

REFERENCES:

* Assistant Professor, Govt. College (W), Noshera Virkan

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Mobahas( Intihab Maqalat),Maratba Ishtiaq Ahmad(Lahore: Bait-ul-Hikmat,

2005) 113

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Khana, 2003)1019

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ke Mobahas( Intihab Maqalat),Maratba Ishtiaq Ahmad (Lahore:

Bait-ul-Hikmat, 2005)159

6- Waseem Ghohar- khandar Shehar di kook (Lahore: Sarang Publications,

1989)24


7- As Above, 28

8- As Above, 33

9- As Above, 37

10- As Above, 45

11- As Above, 51

12- As Above, 58-59

13- As Above, 61

14- As Above, 71

15- As Above, 73

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17- As Above, 18

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Board,1986)33-34

19- As Above, 40-41

20- Afzal Toseef - Tali Mere Bachrey (Lahore: Nigarshat,1988)48

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Publisher, 1990)48

22- As Above, 56-57

23- As Above, 90

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Zaman (Islamabad: Academy Adbiat Pakistan, Jild 2, shumara 2, 1995)94

25- Manshayad- Ghughugo ghu Mashmoola Mazahmati Adab Punjabi, Fahar

Zaman (Islamabad: Academy Adbiat Pakistan, Jild 2, shumara 2, 1995)147

26- Habib Faiq- Rohi Roop Nawaikley Khab "Mashmoola Mazahmati Adab

Punjabi, Fahar Zaman (Islamabad: Academy Adbiat Pakistan, Jild 2,

shumara 2, 1995)285

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28- Ilyas Ghuman- Pind di Laj (Lahore: Adara Punjabi Zaban te Saqafat,1999)32

29- As above, 110

30- Parveen Malik- Nikey Nikey Dukh (Lahore: Pakistan Punjabi Adabi Board,

2004)15

31- As Above, 24-25

32- As Above, 39

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34- As Above, 79-80

35- Maqsood Saqib- Kahaniaan (Lahore: Suchait Kitab Ghar,2013)20

36- As Above 28

37- As Above 35


38- As Above 45-46

39- As Above 61

40- As Above 71

41- As Above90

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2006)109

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44- As Above, 156

45- As Above, 160

46- As Above, 186

47- As Above, 193

48- As Above, 196-197

49- As Above, 203

50- As Above, 205

51- As Above, 226

52- As Above, 254

53- As Above, 258

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55- As Above, 70

56- Naimat Ahmar- Basanti (Faisalabad: Adara Adab o Fun, 1985)110

57- Muhamad Manshayad- Wagda Pani (Lahore: Sanj Publications, 1987)27

58- As Above, 40

59- As Above, 43

60- As Above, 129

61- As Above, 134

62- As Above, 152

63- As Above, 169


SZ£Š+ *

XŠ]ZU*Ü **

ñß~·›Šc*V1ZgZVŠ}/±èYNE

Abstract:

Gulzar is a literary genre of Punjabi language. In this genre

poet present na'at and biographies of other prophets. Molvi

Muhammad Muslim is founder poet of this genre in

Punjabi literature. He wrote "Ajaib-ul-Qasis" and divided

it into four parts; 1 "Gulzar-e-Adam" 2 "Gulzar-e-Musa" 3

"Gulzar-e-Sikandri" 4 "Gulzar-e-Muhammdi". All critics

admire that this Gulzar is a great capital of Punjabi

language and literature. As a poet Molvi Muhammad

Muslim presents many technical expertise in his book. In

this article the researcher discussed the doctrine of Gulzars

and found the technical beauties of Gulzars.

Keywords: Literary, Molvi Muhammad Muslim, Founder,

Gulzar-e-Adam, Gulzar-e-Musa, Gulzar-e-Sikandri,

Gulzar-e-Muhammdi.

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References:

* Ph.D. Scholar, Department of Punjabi, Oriental College, Lahore.

** Associate Professor, Department of Punjabi, Oriental College, Lahore.

1- Abdul Ghafoor Qureshi- Punjabi Adab di Kahani, (Lahore: Pakistan Punjabi

adbi Board, 1989)351.

2- Interview: Dr. Riaz Majeed, Faisalabad

3- Abdul Ghafoor Qureshi- Punjabi Adab di Kahani, 351.

4- Ali Asgar Ch. Tarheek Araiyan (Lahore: 1972)797.

5- Muhammad Ashraf, Prof.- Mazmoon Roznama Imrooz, 11 august 1974

6- Interview: Dr. Riaz Majeed, Faisalabad

7- As Above

8- Molvi Muhammad Muslim- Gulzar-e-Sikandri (Lahore: Kutab Khana

Azizia, 1894)04.

9- As Above, 14.

10- Molvi Muhammad Muslim- Gulzar-e-Adam (Lahore: Sheikh Ghulam Ali &

Sons, 1931)77.

11- As Above, 87.

12- As Above, 70.

13- Molvi Muhammad Muslim- Gulzar-e-Sikandri, 79.

14- As Above, 145.

15- As Above, 151.

16- As Above, 04.

17- As Above, 34.

18- As Above, 32.

19- Molvi Muhammad Muslim- Gulzar-e-Adam, 33.

29- Molvi Muhammad Muslim- Gulzar-e-Muhammadi (Lahore: Charag Din,

Saraj Din & Sons, 1880)62.

21- As Above, 59.

22- As Above, 210.

23- As Above, 88.

24- Molvi Muhammad Muslim- Gulzar-e-Adam, 165.

25- Molvi Muhammad Muslim- Gulzar-e-Sikandri, 04.


gçZyZZúZy *

º!i!*yŠZÎâDQ„:eZËñ‚IŠ-Z:Š}zegZVza

Abstract:

Punjabi is one of the biggest spoken language of the world,

and it is an ancient language of this region. According to

last census (2017), Punjabi is the most spoken language of

Pakistan. The history of a language not only decides the

ancientry of a language but also it tells ups and downs of a

region. There are many theories about the origin and

growth of Punjabi. In this context Dr. Mohan Singh

Diwana illustrated an article óó The origin and growth of

Punjabi LL . This research article represent Punjabi

translation and review of Dr. Mohan Singh DiwanaLslinguistic article óó The origin and growth of Punjabi LL ,

Which he wrote in third decade of 20th century. I divided

this article into three parts. Its first part is about the

biography of Dr. Mohan Singh Diwana. Second part

reflects light on óó The origin and growth of Punjabi LL . The

third part of this article based on Punjabi translation of that

article.

Keywords:::: Punjabi, Most spoken Language, Linguistic

article, Mohan Singh Diwana, Biography, Introduction,

Origin, Growth, Translation.

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References:

* Ph.D. Scholar, Department of Punjabi, Oriental College, Lahore.

1. Harbhajan Singh Bhatya.Bharti Sahat dey Nirmata. Mohan Singh Diwana.

(Gurmukhi) (New Dehli: Sahatya Academy,2013) 09‰2. Mola Bakhsh Kushta.Punjabi shairan da tazkira (Lahore: Aziz

Publishers,1988)439‰3. Harbhajan Singh Bhatya.Bharti Sahat dey Nirmata. Mohan Singh Diwana.

(Gurmukhi) (New Dehli: Sahatya Academy,2013)10‰4. As Above, 10.

5. Pritam Singh. Punjabi Laikhak Kosh (Chandi Garh:Rohit jain Uni Star

Books Private Limited: 2013)528.

6. Harbhajan Singh Bhatya, 10

7. As Above, 11.

8. As Above, 11.

9. As Above, 21.

10. As Above, 09.

11. Mohan Singh Diwana, Dr,The Origin and growth of Punjabi(Lahore:


Government College,1929)14.

12. As Above,1.

13. As Above,1.

14. As Above, 2.

15. As Above, 2.

16. As Above, 5.

17. As Above, 5.

18. As Above, 7.

19. As Above, 8.

20. As Above, 9.

21. As Above, 9.

22. As Above, 10.

23. As Above, 11.

24. As Above, 12.

25. As Above, 12.


eZËqÁZ',hz *

�|~º!÷á²~

Abstract:

The land of Punjab and Sindh is land of Saints and

Mystics. Here the aspect of Mysticism is always visible in

poetry. The folks of Punjab and Sindh are loving, Peaceful

and they preach humanity is every era. In this research

article our attempt has been made to explore the punjabi

poetry in sindh, from the Kalohorra period to British age.

Hazrat Sachal Sarmast, Rohil Faqeer, Faqeer Baidal

Sindhi, Mohsin Bekus, Hussain Dadeer Nanak Yousaf and

Hamal Khan Laghari are remarkable names of Punjabi

Poetry is the above mentioned periods.

Keywords: Sindh, Saints, Mysticism, Visible, Folks, Loving,

Peaceful, Humanity, Kalohorra, Hazrat Sachal Sarmast,

Rohil Faqeer, Faqeer Baidal Sindhi, Mohsin Bekus, Hussain

Dadeer Nanak Yousaf, Hamal Khan Laghari

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References:

* Department of Pakistani Languages, Allama Iqbal Open University,

Islamabad

1- Badwi Lutaf Ullah. Muratab:Kundri Warn jo Kalaam, Rohal Faqeer, Sain

Murad Faqeer (Jaam Shoru: Sindhi Adbi Board)80.

2- As Above, 98.

3- Nawaz Ali Shoq, Dr. Muratab: Kundri Jo Kaltaar Rohal Faqeer, (Jaam

Shoru: Sindhi Adbi Board) 20.

4- Badwi Lutaf Ullah. Muratab:Kundri Warn jo Kalaam, Rohal Faqeer, Sain

Murad Faqeer , 32.

5- Ishhq Samandar, Sachal ka Kalaam, Mutarjim: Maqsood Gul, (khairpur:

Shah Lateef University, 2003) Paish Lafz

6- As Above,17.

7- Rasool Puri, Muhammad Aslam, Sachal Sarmast (Multan, Bazm-e-Saqafat,

1977)112.

8- As Above, 116.

9- Abdul Jabar, Dr. Aik Mutalea Saraiki Shairi, (Jaam Shoru: Sindhi Adbi

Board)85.

10- Mosvi, Atta Hussain- Dewan-e-Bedil (Jaam Shoru: Sindhi Adbi Board,

1991)245.

11- As Above, 158.

12- Nabila Rehman, Dr.- Ramz Wjood Wanjawan di "Faqeer Qadir Bakhsh

Bedil da Punjabi Kalam" (Lahore: Punjab Institute of Language, Art &

Culture, 2010)34.


eZË÷á+q{y *

zZ"" **

r‹gZe»QgŠz÷á²:†Z?°x"Abstract:

The land of the Punjab is mostly rich and cultivated with

reference to culture, civilization, history, knowledge and

literature and as a proof the presence and availability of

Punjabi Folk Songs and Romantic tales. The romantic tale

of Heer Ranjha is the most prominent and popular story of

the period of Lodhies. Due to the popularity of the qissa

Heer Ranjha, many poets of Persian, Saraiki, Sindhi, Urdu

and the punjabi languages wrote or translate this love

story. A large number of punjabi poets struggled hard to

write this qissa but Waris Shah was the mentionable

person whom creation is a Masterpiece after a period of

254 years. In urdu language Abdul Hameed Adam narreted

this tale and arranged the story and plot of the qissa

according to Waris Shah. In this article an introduction and

critical analysis of Dastan-e-Heer of Adam is presented.

Keywords: Punjab, Culutre, Heer Ranjha, Folk tale, Waris

Shah, Abdul Hamid Adam

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References:

* Assistant Professor, Department of Urdu, G.U University, Lahore

** Lecturar, Department of Punjabi, G.U University, Lahore

1. Muhammad Bakhash, Mian- Saif-ul-Mlook, Tarteeb: Iqbal Salah-ud-Din,

(Lahore :Aziz Publishers, 1996)449.

2. Yasir Zeeshan Mughal- Heer ka Zamani Irtiqa (Heer da Painda) Mashmoola

Maheena Waar "Kangan" Syed Waris Shah Number, (Gujrat : Jild Number

22, Shumara Number 4, 5, 6, April, May, June 2011)637D38.

3. Abdul Hameed Adam"- Kuliyat-e-Adam", Tarteeb-o-Tadween: Khwaja

Muhammad Zakria (Lahore : Al-Hamd Publications, 2009) 65to 68.

4. Abdul Hameed Adam- Dastan-e- Heer (Lahore : Khawar Publshing

Cooperative Society, 1959)

5. As Above, 7.

6. As Above, 11D12.

7. Muhammad Bakhash, Mian- Saif-ul-Mlook, Tarteeb: Iqbal Salah-ud-Din,7.

8. Abdul Hameed Adam- Dastan-e-Heer, 3.

9. As Above, 25

10. As Above, 27

11. As Above, 39

12. As Above, 59

13. As Above, 83D84

14. As Above, 98

15. As Above, 99

16. As Above, 101

17. As Above, 101D102

18. As Above,11


eZË²Zº *

(Surrealism uZ«ZŠ[6,u"5Îæ JGEx)ÆZW,Z]»‹c*C_·

Abstract:Founded by the poet André Breton in Paris in 1924,

Surrealism was an artistic and literary movement. It

proposed that the Enlightenment the influential 17th Dand

18thDcentury intellectual movement that championed

reason and individualism—had suppressed the superior

qualities of the irrational, unconscious mind. SurrealismLsgoal was to liberate thought, language, and human

experience from the oppressive boundaries of rationalism.

With this outlook, the article aims at studying the

surrealism movement in broader linguistic perspective and

also tries to count its impacts on Saraiki Literature. The

extensive study of the said literatures suggest that the

international literary critical movement has far lesser

impacts on these literatures. literature persue the truth

beyond the existing realities which comes on the surface

with crude bitterness; therefore, this movement ignites the

usage of poetic exageration and certain fixed but

juxtapository symbols to define the presented realities. The

research concluded that, while Realism and Modernism

have obvious and ample impacts on Saraiki Literature, yet

Surrealism does not carry such vital impacts on this

literature.

Keywords: Surrealism, Literary Movement, Individualism,

Human Experience, Rationalism, Linguistic, Literature,

Extensive, exageration, juxtapository, Modernism


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References:

* Assistant Professor, BZU. Multan.

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2013)100.

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November 1978)69D70.

12. Muhammad Ismael Ahmadani. Choliyan (Lahore : Sangat Publications,

1983)28.


/ZyZ *

ß°Zzg�Ø]Abstract:

The highest virtue is one of the human beings to build a

relation in society. In social relations, action and reaction

are not one-sided but two-sided, it can be positive and

negative. With the passage of time there is lot of changes

in the society. Change is a broad concept. Sufi's has always

fostered a positive relationship in human society and kept

them in love. Sufi's instructions have become part of the

culture. Sufism is a feature of Sufi life. This is a lesson of

spirituality that can be followed to achieve goals. Peace in

society is not possible without following the teachings of

Sufism. He strengthened peace, security, love, sincerity,

equality and eradicated hatred, desire, disgust and

sectarianism to create an atmosphere of change in the

society. They played a vital role to promote the human

values in reforming the spread of Islam.

Keywords: Society, Sufi, Life, Peace, Vital role, Promote,

Š+ãCŠ~îg6,£tZvZzg£tZmŠ»ù·ìXµâqZKyÃZkÐWÇ„ÆaZv¬\äÁz÷Zq-ÑÄaäDÙZg9¬_�ÛâñX2VäZKâVÅªCÙ~

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References:

* Ph. D. Scholar , Lahore Grizon University, Lahore

1. Ayesha Begham. Tareekh-u-Samajiaat (New Dehli: Qomi Council baray

Farogh Urdu Zuban, 2003)17.

2. Surah Hajrat, ayat #13.

3. Mashkaral Masabih, Kitab-ul-Eman, babulkabair, 7.

4. Dr. Zia ul Haq, Professer- (Martab) "Urdu Tankid ka Imrani Dabistan"

(Lahore: Magrib Pakistan Urdu Academy)17.

5. Ayesha Begham. Tareekh-u-Samajiaat, 21.

6. As Above, 25.

7. As Above, 27

8. Hazrat Khawaja Muhammad Abdul Samad- Eslahat Sufiya (Lahore:

Sang-e-mil Publication, 2011)108.

9. Memon Abdul Majeed Sindhi, Dr.- Pakistan main Sufiyana Tekreekey

(Lahore: Sangmil Publications, 2000) 5 - 6.

10. Mian Tufail Mohammad (Mutarjam)- Kashfulmajoob (Lahore: Islamic

Publications, 1994)92.

11. As Above, 43

12. As Above, 76

13. As Above, 28

14. Maqsood Ahmed Sabri, Sahibzada- Tajaliyat Khawajgha Chisht

(Rawalpindi: Maqtaba Sabri,2005)229.

15. Memon Abdul Majeed Sindhi, Dr.- Pakistan main Sufiyana Tekreekey, 239

16. Iqbal- Baley Jibreel (Lahore: Sheikh Ghulam Ali and Sons, 1975)34.


18. Abdul Majeed Bhatti- Qafiyan Shah Hussain (Lahore: Punjabi Adbi

Academy, 1961)160.

19. Sultan Altaf Ali- Abiyaat Bahu ma Tarjuma o Sharah (Lahore: Al Farooq

Book Foundation)165.

20. Abdul Majeed Bhatti- Qafiyan Shah Hussain, 2

21. As Above, 50.


23. As Above, 245


“Khoj” Vol. 84, January.-June. 2020 1

*Dr. Aqsa Malik

** Dr. Naela Aamir

The Ornamental Vocabulary of the

Woodcarvings of Chiniot A Study of Indigenous and Foreign Sources

Abstract

The woodcarving tradition of Chiniot (Punjab) is a renowned craft of

excellence in the world. There is a horde of exquisite and meticulously

carved design patterns that one witnesses in various woodcarvings from

the region, particularly as architectural embellishments. The design

formations use a variety of motifs which are components of an

indigenous ornamental vocabulary. However, a historical examination

reveals that the motifs came from indigenous and foreign sources in lieu

of various cultural transitions. This study focuses traces the journey of

these motifs and shows their original cultural significance and use

leading to the ornamental vocabulary of woodcarving. The study brings

to light how migration of motifs takes place across cultures and how the

cultural and aesthetic considerations change over time. The findings of

the study suggest that the motifs in the ornamental vocabulary of wood

carving in Chiniot are a result of diachronic and synchronic movement of

cultural and artistic sensibilities.

Introduction

There exists a dynamic interplay between culture and crafts of a region.

Culture provides a repository of aesthetic and functional choices in lieu

of a shared subjectivity, which is borrowed by craft and is executed

through a repertoire of technique and style. The products that a craft

furnishes contribute to the same shared subjectivity from where its

essential aesthetic and function was borrowed. Due to this interactive

relationship, the crafts of a region depict its dominant culture and the

culture helps in understanding the nature of crafts. This relationship

remains intact in even if the indigenous culture of a region is influenced

by a foreign culture. The cultural changes by incorporating new aesthetic

and utilitarian factors while craft documents such changes through a

complex historical process in which craftsmen, patrons, emerging styles,

symbolism, changing needs, and exposure all play their part. In regions


hosting a considerable influx of cultures, crafts also undergo an

incremental process of change. Various taste profiles become absorbed

and hence a layered aesthetic continues to inform craft. It is interesting to

note that once an element or convention becomes a part of and art or

craft, it acquires a life cycle of its own. The cultural referents of a

particular element or convention may change but the form that has

become a part of ornamental vocabulary somehow survives albeit with a

different meaning. This phenomenon is particularly noticeable in the case

of incorporation of symbols and motifs in crafts. Through an oral

transmission of skill, the symbols survive and endure extreme cultural

changes. Therefore, analyzing crafts of a region in terms of used symbols

provides a window into the past.

The craft of woodcarving in the city of Chiniot is a clear example of the

above mentioned phenomenon. The region of Punjab to which this city

belongs, due to its geographical and strategic location, has been subject

to an influx of foreign cultures. Chiniot is one of the oldest settlements of

Punjab with a mention in Mahabharta. It was a part of the Achaemenid

empire in the 6th century BCE and hosted the Greek army when

Alexander crossed the region in 325 BCE. The town remained important

trade center in the medieval period and all of the major invaders of the

region who came from Central Asia visited and stayed in the region.1

Under Mughals, it became a significant town being at the intersection of

major trade routes as shown in the following map depicting the gradual

development of the routes since Babur.

1Arif Hasan and Mansoor Raza, Migration and Small Towns in Pakistan (IIED,

2009), 57.

“Khoj” Vol. 84, J

Figure 1. Major trade routes intersecting the region of Chiniot (india

The history of the region is such that it developed a culture that absorbed

various foreign influences. None of the foreign cultures was long lived

except the Mughals who ruled the region for almost three centuries.

However, the incoming cultures did leave

culture of region. The enrichment of culture due to foreign elements also

meant development in the crafts of the region. Woodcarving being one of

the oldest craft known to almost all major cultures must have absorbed

the cultural amalgamation during its historical journey. As said earlier

that once a cultural influence tangibly contributes to a tradition

craft in the region, the new element acquires a life of its own. The

various cultural influences therefore enriched the

by introducing an ornamental vocabulary in a gradual manner.

indigenous elements acquired new cultural connotations and foreign

elements were incorporated to local vocabulary. There was a two

aesthetic flow, one came from the t

present and the other was foreign that came inward at many points in

time. The following study explores the ornamental vocabulary of the

, January.-June. 2020 3

. Major trade routes intersecting the region of Chiniot (india-

transportblogspot.com).




However, the incoming cultures did leave their stamp enriching the

The enrichment of culture due to foreign elements also



amalgamation during its historical journey. As said earlier

that once a cultural influence tangibly contributes to a tradition art or


various cultural influences therefore enriched the craft of woodcarving

by introducing an ornamental vocabulary in a gradual manner. The


elements were incorporated to local vocabulary. There was a two-way

aesthetic flow, one came from the traditions of the land and continues till


The following study explores the ornamental vocabulary of the

-




their stamp enriching the

The enrichment of culture due to foreign elements also



amalgamation during its historical journey. As said earlier

art or


craft of woodcarving

The


way

raditions of the land and continues till


The following study explores the ornamental vocabulary of the


woodcarving tradition of Chiniot and maintains that the underlying

aesthetic flows feature both synchronic and diachronic movement of

symbols and motifs.

The Ornamental Vocabulary of Woodcarving

The ornamental vocabulary of the woodcarving tradition of Chiniot

includes a variety of conventions, motifs, symbols and patterns that were

either indigenous and modified in the course of time, lesser in form and

greater in meaning, or completely came with foreign cultures as being

part and parcel of their ornamental vocabulary. In some cases, we

observe that the ornamental vocabulary of woodcarving was shared with

architectural embellishments while in other cases, it came from sculpture

or other art forms. The following analysis takes into account some of the

frequent motifs and symbols in the woodcarving tradition of Chiniot,

which went through changing connotations in the history of region but

somehow they are preserved in formal appearance.

The Purna-Kalasa

The purna-kalasa found mostly at the base of wooden columns in Chiniot

is an indigenous symbol of ancient origin. It is one of the most frequently

used symbolic form in Hindu architecture. It can be classified as symbol

due to its religious value in ancient Indian culture which continues till

date. The word purna-kalasa is a composite one and means a full pitcher.

In Indian religious parlance, it is known as a symbol of abundance,

fertility and life force.2 R. Nath, a renowned Indian historian, is of the

view that it is one of the eight most revered symbols in ancient Indian art

commemorating the richness of life.3The symbol formally correspond to

a web of religious ideas. The lower part or the base of the pitcher is

symbolically linked to earth, which again is a symbol of fertility in

Hindu religion. The middle part of the pitcher is associated with water,

again a fundamental life force. The neck of the pitcher is depictive of fire

and the mouth with air, while the leaves represent the sky.4 The symbolic

form therefore incorporates all the essential elements of life and also

keeps the order intact. Apart from religious connotations which

2Margaret Stutley, Illustrated Dictionary of Hindu Iconography (New Delhi:

Munshiram Manoharlal, 2003). 3R. Nath, History of Decorative Art in Mughal Architecture (Motilal

Banarsidass, 1976), 63. 4Pankaj Jain, Dharma and Ecology of Hindu Communities: Sustenance and

Sustainability (Ashgate Publishing, Ltd., 2011), 172.


undoubtedly add significance to the symbol, various cultural rituals

incorporate purna-kalasa. Culturally, it is believed to ward evil during

festivities of child

doorways of Hindu households and probably found it place at the base of

the column in Indian architecture.

devotee and the water represents truth.

component of Hindu spirituality, culture and mythology.

The use of the symbol in woodcarving of Chiniot is not with the intent of

invoking the essential religious connotation. The symbol

became a part of ornamental vocabulary of woodcarving

in Hindu architecture.

temple architecture (figure 2) to pre

Figure 2. A pillar from Gupta period temple architecture showing

5Bettina Bäumer and Kapila Vatsyayan,

Fundamental Concepts of the Indian Arts

446.



kalasa. Culturally, it is believed to ward evil during

festivities of child-birth and marriage. This is why it appears in the


the column in Indian architecture. The pitcher also signifies the heart of a

devotee and the water represents truth.5 It is therefore an integral

component of Hindu spirituality, culture and mythology.


invoking the essential religious connotation. The symbol probably

became a part of ornamental vocabulary of woodcarving from its usage

in Hindu architecture.The movement of the symbol can be traced from

temple architecture (figure 2) to pre-Mughal mosque architecture (figure 3).

. A pillar from Gupta period temple architecture showing purna

kalasa at the base.

Bettina Bäumer and Kapila Vatsyayan, Kalatattvakosa: A Lexicon of

Fundamental Concepts of the Indian Arts (Motilal Banarsidass Publishe, 1988),


kalasa. Culturally, it is believed to ward evil during

This is why it appears in the


The pitcher also signifies the heart of a

egral


probably

from its usage

The movement of the symbol can be traced from

(figure 3).

purna-

(Motilal Banarsidass Publishe, 1988),


Figure 3. Quwwat

It is interesting to note that the symbol entered into a different religion

but retained a sacred

decorative motif in the Mughal architecture as it adorns the Taj Mahal

and Sheesh Mahal (figure 4,5) and then in a colorful depiction in the

wooden column from Umar Hayat Mahal in Chiniot (figure 6).

Figure


. Quwwat-ul-Islam Mosque, Qutb Complex, Delhi, India, 14th

century CE.


but retained a sacred value. We find it as a secular and powerful



wooden column from Umar Hayat Mahal in Chiniot (figure 6).

Figure 4. Stone Mosaic, Taj Mahal, Agra, India.

Islam Mosque, Qutb Complex, Delhi, India, 14th


ular and powerful




Figure 5. Base of column, Sheesh Mahal, Lahore Fort, Lahore, Pakistan.

Figure 6. Colourful

The form of the motif also underwent transitions along with its

connotation, which for a Hindu still stands the same but for a Muslim it

is merely decorative. The formal change is considerable but the symbol

remains recognizable.

from a powerful spiritual and complex metaphor to a remarkable

decorative and design motif.


. Base of column, Sheesh Mahal, Lahore Fort, Lahore, Pakistan.

Colourful and stylized purna-kalasa in Umar Hayat Mahal,

Chiniot, Pakistan.

rm of the motif also underwent transitions along with its



remains recognizable. We therefore observe a journey of the symbol


decorative and design motif.

. Base of column, Sheesh Mahal, Lahore Fort, Lahore, Pakistan.

alasa in Umar Hayat Mahal,

rm of the motif also underwent transitions along with its



of the symbol



The Lotus

The lotus is usually found as a base of wooden columns or an element

facilitating transition of column. In some places, it has been used by

woodcarvers of Chiniot as a motif in decorative scrolls adorning chajjas.

The lotus, like the purna-kalasa, is also an indigenous symbol deeply

rooted in spiritual paradigm. The lotus plant found a unique and powerful

symbolic value due to the nature of its life cycle. The plant is found in

muddy waters, with root in earth, the stalk in water and the flower

blossoming above the water surface. The life cycle of lotus flower

becomes a metaphor for purity as it takes birth above the water and is

never polluted, the flower then produces seeds which then give rise to

other lotus plants. In Hindu religious connotation the lotus is compared

to the Vedas due to its purity. Like the lotus, the knowledge of the Vedas

is considered pure and unadulterated. It is also compared to Brahma in

terms of its creative potential.6 It is believed that “when the divine life

substance is about to put forth the universe, the cosmic waters grow a

thousand-petaled lotus of pure gold, radiant as the sun”.7 The religious

scriptures also associate lotus to goddess Lakshmi in the context of

fertility and abundance.8 The Buddhist spiritual tradition and aesthetic

also found lotus as a symbol of utmost significance.

In Buddhist iconography, lotus is compared to Buddha to refer to the

purity of his being. It is also compared to human heart where the

Buddhist enlightenment takes place, while its petals are also seen as

representative of the eight-fold Buddhist path to salvation. The lotus

mostly appears as a pedestal upon which goddess Lakshmi or a

bodhisattva sits or stands (figure 7, 8).

6Ananda Kentish Coomaraswamy, History of Indian and Indonesian Art (Dover

publications New York, 1927). 7Heinrich Robert Zimmer, Myths and Symbols in Indian Art and Civilization

(Princeton University Press, 1946), 90. 8Anna LiberaDallapiccola, Indian Art in Detail (Harvard University Press,

2007), 12.


Figure 7. Gaja-Lakshmi. Terracotta. Uttar Pradesh. 1st century BCE.

14.6 cm height. Los Angeles County M

Figure 8. Seated Prajnaaramita, Brass inlaid with silver and copper, 7th

Lotus retained a sacred value in the Hindu culture but with Muslim

architecture particularly in the Mughal period, the symbol found a new


Lakshmi. Terracotta. Uttar Pradesh. 1st century BCE.

14.6 cm height. Los Angeles County Museum of Art.

. Seated Prajnaaramita, Brass inlaid with silver and copper, 7th

century CE, Swat Valley, Pakistan.



Lakshmi. Terracotta. Uttar Pradesh. 1st century BCE.

. Seated Prajnaaramita, Brass inlaid with silver and copper, 7th




usage. It initially became a prominent visual element in architecture as it

can be witnessed as, forming the base of a royal fountain (figure 9) or

consistently adoring the top of the domes (figure 10) but later on it

became a part of arabesque pattern and its usage became decorative.

Figure 9. Lotus fountain, Diwan-e Khas, FatehpurSikri, India.

Figure 10. Inverted lotus on the Dome of Taj Mahal, India.

It is interesting to note that the Persian and Central Asian ornamental

vocabularies included lotus as a motif much before the arrival of

Muslims in the Subcontinent. Lotus as a motif can be observed in the

remains of monuments such as Taq-e Bostan(figure 11) and it was one of

the major motifs used in metal work that reached its zenith in Timurid

period. It was frequently used as a decorative motif in Persian

architecture. It seems that both traditions, the Indian and the Persian,

coincided with Mughals. The usage that is more than decoration may be

attributed to the local significance of lotus, while the decorative usage

seems to be a continuation of the Persian tradition. The movement of the


motif seems to be composite. In the woodcarvings of Chiniot, lotu

appears at the base of the columns

initial usage formed the pedestal for the divine

decorative feature of a column.

Figure 11. Lotus under the feet of Mehr god, 4

Figure 12. Lotus used as decorative element used as base of column at

The Bell

The presence of bell motif in the woodcarvings of Bhera and Chiniot

certainly represent an indigen

in Hindu religion since ancient times. It is associated to sound, which is


motif seems to be composite. In the woodcarvings of Chiniot, lotuskalasa

appears at the base of the columns (figure 12). The symbol that in its

initial usage formed the pedestal for the divine transformed into a

decorative feature of a column.

. Lotus under the feet of Mehr god, 4

th century CE, Taq-e

Bostan, Iran.

. Lotus used as decorative element used as base of column at

Chiniot, Pakistan.


certainly represent an indigenous continuity. Bell has a significant place


skalasa

. The symbol that in its

transformed into a

. Lotus used as decorative element used as base of column at


ous continuity. Bell has a significant place



considered to be the fundamental source of creation. Sound in ancient

Indian culture is known as Nadabrahma and identified with creator of the

universe.9 It is a combination of Ahat Nada and Anahata Nada. The latter

which is unstruck sound is considered to be the mystic realization of the

universal order10

, or the sound of silence.11

This dual conception of

sound has fostered a spiritual significance and therefore each temple has

a bell installed on the gateway of inner sanctum. The sound of the bell is

considered as a means of invoking gods. The Hindu deities such as Kali

and Siva carry a bell. Similarly bell is considered as one of the twelve

weapons of Durga.12

In Buddhist iconography, the bell symbolized the

voice of Buddha.13

It was believed since ancient times that ringing the

bell would protect from evil.

The bell motif has been a component of indigenous ornamental

vocabulary since the beginning of the first millennium. The carvings on a

beam from Amarvati show the use of bell motif (figure). The stone

railings from Bharhut also display the bell motif used in series (figure).

The symbol seems to merge into the Muslim repertoire at the Qutub

complex where columns from Hindu temples were reused (figure). The

Shah Rukn-e Alam mausoleum also displays the use of bell motif

(figure). By 15th century, the bell motif was incorporated in woodcarving

as wooden doorway of the tomb of Mauj Darya in Pak Pattan, Punjab

shows the use of motif. It is not surprising that the motif continued in the

woodcarvings of Chiniot as a part of indigenous ornamental vocabulary.

However, the connotation of the motif changed in the Muslim culture.

The spiritual connotation was initially an influence as we find it being

used in mausoleums but in the 18th and 19

th centuries, the motif also

adorned residences purely in decorative spirit.

9Peter Lavezzoli, The Dawn of Indian Music in the West (A&C Black, 2006),

17. 10

N. Ramanathan, Musical Forms in Saṅgītaratnākara (Sampradāya, 1999), 417. 11

The Wire, Undercurrents: The Hidden Wiring of Modern Music (Bloomsbury

Academic, 2002), 62. 12

Stutley, Illustrated Dictionary of Hindu Iconography, 50. 13

ThichNhatHanh, Stepping into Freedom: An Introduction to Buddhist

Monastic Training (Parallax Press, 1997), 73.


Figure 13. Carvings on the beam of Amarvati, India.

Figure 14. Bell motif from stone relief, Bahurat, India.

Figure 15. Bell motif at the Qutb Complex, India.


Figure 16. Bell motif at the tomb of Shah Rukn-e Alam, Pakistan.

Figure 17. Bell motif in the preserved doorway from Chiniot, Lahore

Museum, Pakistan.

The Tree of Life

The ‘Tree of Life’ is an ancient motif and corresponds to a variety of

mythological ideas in major belief systems of the world. All the basic

features that are associated with trees such as growth, and bearing fruits

assumed a metaphorical dimension invariably across cultures and this the

reason why Tree of Life became a cross-cultural motif.14

In most cases, it

represented three worlds interacting with each other. The roots referred

to the underworld, the trunk signified earth while the leaves represented

heavens.15

However, there have been slightly different cultural

interpretations. In China, it was believed that the fruits of the tree could

bestow immortality.16

The Egyptians thought that the tree connected

14

LalehBakhtiar, Sufi: Expressions of the Mystic Quest (Thames and Hudson,

1976), 27. 15

Johannes Kalter and Joerg Drechsel, The Arts and Crafts of the Swat Valley :

Living Traditions in the Hindu Kush (Thames and Hudson, 1991), 146. 16

Jeremy Roberts, Chinese Mythology A to Z: [A Young Reader’s Companion]

(Infobase Publishing, 2004), 93.


material and spiritual worlds.17

The Indian culture with its plethora of

deities believed that it was a shrine of a deity.18

Brahmins used to worship

the tree associating it to Agni, the goddess of fire.19

For Buddhists, it was

connected to the idea of enlightenment and knowledge.20

The Christians

associated the tree of life as a symbolic manifestation of Jesus and its

fruits as spiritual knowledge.21

In Muslim culture, the tree assumed a

sacred status due to its presence in paradise, planted by God.22

In Sufi

literature, it was associated to wisdom. The universal symbolic

significance of the Tree of Life, understandably made it a frequent

symbol in art. Its usage in art can be observed in ancient Mesopotamia,

Egypt and Indus Valley civilization.

In the Subcontinent, the motif appears in Hindu temple architecture in

the 3rd

century BCE (figure 18) Buddhist stupa architecture (figure 19)

and more frequently in the Sultanate period architectural embellishments.

For instance, mosques built in the reign of Ahmad Shah display the motif

(figure 19), represented along with a vase as the base. The carved lattice

window of the SidiSaiyyed Mosque in Ahmedabad, built in 1573, is an

exquisite example (figure 20).

17

Barbara S. Lesko, The Great Goddesses of Egypt (University of Oklahoma

Press, 1999), 84. 18

ArchanaVerma, Temple Imagery from Early Mediaeval Peninsular India

(Ashgate Publishing, Ltd., 2012), 16. 19

David L. Haberman, People Trees: Worship of Trees in Northern India (OUP

USA, 2013), 72. 20

Chris Hoffman, The Hoop & the Tree: A Compass for Finding Deeper

Relationship with All Life (Council Oak Books, 2000), 17. 21

Elliot R. Wolfson, Along the Path: Studies in Kabbalistic Myth, Symbolism,

and Hermeneutics (SUNY Press, 1995), 78. 22

Bakhtiar, Sufi, 57.


Figure 18. Temple Pillar 3rd century BCE,Besnagar, India.

Figure 19. Tree of life depicted in Buddhist Stupas.


Figure 20. Examples from Sultanate Period mosques showing the use of

Tree of Life.

Figure 21. Motif represented in the carved lattice window of the

SidiSaiyyed Mosque in Ahmedabad, India.

The formal qualities are in accordance to the appearance of motif in

Persian architecture as examples from Dome of Rock and Great mosque

of Damascus display the motif. The Mughals also made a frequent use of

the motif a we find it in Akbar’s tomb in Sikandara (figure), in Taj

Mahal (figure) and at Masjid Wazir Khan (figure). The motif continued

its journey and we also find it in Sikh period, at the gateway of

MahrajaRanjit Singh’s Samadhi (figure).

The motif appears in Chiniot and surrounding areas such as in Bhera in

two forms. The Chiniot version is more akin to the formal appearance of

the motif in Hindu art, while in Bhera it is closer to the Islamic form. In

Chiniot we find the tree arising out of a mound instead of a vase, which

is closer to the Hindu version of the motif (figure 3.56, 3.57). This is


probably due to the fact that Chiniot was a region of Hindu dominance

before thirteenth century, it was destroyed in 14th century and was rebuilt

before Babur took control of it.23

However, given the variety of the motif

at different periods of time and within Islamic culture, it is difficult to

state this with certainty. The Tree of Life motif had a journey in which

every major culture contributed but the richest contribution came from

Persian and Central Asian sources.

The Sarv

The Sarv motif appears in Bhera and Chiniot as a decorative motif in

doorways and colonettes. The Sarv or Cypress tree has been one of the

frequently used motif in the ornamental vocabulary of the world. Cypress

has been seen as a symbol of fertility in Masopotamia24

, of eternity in

Greek culture, as a sign of death amongst Romans.25

In Islamic culture,

the cypress tree came to symbolize tawhid or unity.At another instance,

while describing the state of union, Rumi compares himself with cypress:

‘In a dream I saw myself as a cypress, my face as bed of tulips, my body

as roses and jasmine’.26

Saadi of Sheraz also uses the cypress in a

symbolic reference for the height of the Beloved.27

Indeed, the motif arrived in the Subcontinent from Persian and Central

Asian sources. However, the origin of its decorative use goes back to

pre-Islamic Persia. For example, the stairs of Apadana façade in

Persipolis display the use of motif in a frieze (figure).

23

James Sutherland Cotton, Sir Richard Burn, and Sir William Stevenson Meyer,

Imperial Gazetteer of India ... (Clarendon Press, 1908), 81. 24

John Clark Ridpath, The West Aryans (Cont.) Semites and Hamites (Jones

Bros. Publishing Company, 1893), 324. 25

FarrinChwalkowski, Symbols in Arts, Religion and Culture: The Soul of

Nature (Cambridge Scholars Publishing, 2016), 14. 26

Jalal al-Din Rumi, Mystical Poems of Rumi (University of Chicago Press,

2010), 247. 27

Saʻdī, Translation and Explanation of the Fifty Odes of Saadi (51-100)

Prescribed for the Previous Examination of 1893: Together with an Account of

the Life of Saadi, Proverbs and Figures of Speech Occurring in the Prescribed

Odes, the Metres and Feet of the Same, Etc (Mrs. RadhabaiAtmaramSagoon,

1893), 5.


Figure 22.Apadana façade in Persipolis, Iran.

The motif became a part of ornamental vocabulary in Iran in carpet

making and became an inevitable component of the Mughal

aesthetic.The Mughal quarters were adorned with custom made carpets

and tapestries echoing the same theory of art vocabulary as the

architectural surface embellishments. The Mughal miniature paintings

also show a frequent and favored use of the cypress motif. Similarly, it

was used in architectural decoration such as in Taj Mahal (figure). It was

an essential component of Mughal gardens depicting paradise and is

usually found planted on series along the pathways. An 18th century

mausoleum of Lahore, known as Sarv WalaMaqbara, shows an unusual

usage of the motif (figure). It is quite clear that the motif came from

Persia and was incorporated into local vocabulary.


Figure 23. The use of Sarv motif in the interior of Taj Mahal, India.

Figure 24. The use of motif in Sarv WalaMaqbara. Lahore, Pakistan.

The Acanthus

The journey of acanthus leaf motif from its ancient origins to the

ornamental vocabulary of the woodcarving of Chiniot is not linear. It

seems to be a foreign motif that came to the Subcontinent from Greece

where it gained prominence as a decorative element in the Corinthian

capital. In Greek culture, it had a symbolic value as it was considered to

be protective and was known to ward off evil.28

The decorative usage of

28

Robert Adam, Classical Architecture (Harry N. Abrams, 1991), 228.


the motif in Corinthian capital can be seen in various Greek monuments

of antiquity such as the Tholos of Epidaurus (figure). The motif came to

the Subcontinent with the Greek invasion. The Gandhara art that came

into being with an amalgamation of Greek and Indian elements. In

Gandhara sculptures, we find both the Greeks gods and depictions of

Buddha. The acanthus leaf appears adoring the base of stupas, however,

due to carving in a different material, the expression is rather muted as

compared to Greek examples. The motif however found a new

positioning in the Subcontinent (figure). Although it appears in columns

but it also becomes a part of canopy over Buddha’s depiction.29

Figure 25. Corinthian column from the Tholos at Epidaurus, Greece.

29

Elizabeth Errington, Ancient India and Iran Trust, and Fitzwilliam Museum,

The Crossroads of Asia: Transformation in Image and Symbol in the Art of

Ancient Afghanistan and Pakistan (Ancient India and Iran Trust, 1992), 205.


Figure 26. A Corinthian column with Buddha and acanthus leaf,

Gandhara period.

It can be noted that the motif unlike the above mentioned ones, had a

transition from decorative to symbolic. Another movement of the motif

into the Subcontinent came with Mughals who drew inspiration from

Central Asian traditions, which in turn, had their share of vocabulary

from the Byzantine Empire and the Persian Empire. The examples of

earlier traditions can be seen in the Dome of the Rock (figure).

Figure 27. Acanthus leaf used in decoration at the Dome of the Rock, 7th

century.

The acanthus motif became a part of the ornamental vocabulary of the

calligraphers in Iran and when Muslims from Central Asia invaded India,


the motif made a second contact with Subcontinent. The use of acanthus

motif in QutubMinar is a clear evidence (figure).

Figure 28. Acanthus ornamentation at QutubMinar, 12th century, Delhi,

India.

The Mughals particularly in the reigns of Jahangir and Shahjahan were

exposed to the decorative work of Italian Renaissance, which featured

frequent use of acanthus motif. Therefore, the exquisite and fine use of

acanthus motif in the pietra dura of Taj Mahal is no surprise (figure).

Figure 29. Acanthus motif in pietra dura of Taj Mahal, 17th century,

Agra, India

In the woodcarvings of Chiniot, the acanthus leaf motif can be found in

the columns and arches with similar finesse. The movement of the motif

started with a decorative use in Greece, transformed into a symbolic form


in Gandhara region and then again entered the ornamental vocabulary

through Muslims. The Italian input contributed to the sharp and fine form

which then continued to the woodcarvings of Chiniot where the acanthus

leaf motif frequented arabesque patterns (figure).

Figure 30. Acanthus in arabesque pattern, woodcarving, Umar Hayat

Palace, Chiniot, Pakistan.

Conclusion

The ornamental vocabulary of the woodcarvings of Chiniot is

characteristically decorative, however, all the motifs in their ancient and

original usage were rooted in mythological, religious and spiritual

traditions. It can be stated that the journey of the motifs tells the story of

changing cultural significance. At each point in time, each motif had a

cultural underpinning but the incorporation of the motifs into a tradition

of craft such as woodcarving gave birth to a life cycle of motif that was

not dictated by their spiritual or cultural connotation but by the aesthetic

parameters of the craft. The woodcarvers are not essentially aware of the

background or the significance of a particular motif, their focus have

been different and that is mostly informed by aesthetic and material

considerations for purposes of decoration. For an art historian, the

transitions of the motif from one cultural realm to another are significant

since these transitions provide a comparative understanding of the

cultures, of changing values and worldviews and of changing aesthetic

needs. Some of the motifs such as the lotus, the bell and the purna-kalasa

were deeply rooted in the indigenous sensibility of the region. These

motifs survived the changes in culture and assumed new meanings. The


more powerful the initial imprint on the local subjectivity was the more

resilient was the motif. Since the region of the Punjab was subject to

foreign influences whether coming from Central Asia, Persia or China,

therefore a variety of motifs and symbols was incorporated in the

ornamental vocabulary. However, in the absence of a woodcarver’s

awareness about the origins of the motif and its spiritual significance, the

only criteria that was functional in inclusion of the motif was its design

profile. For instance, the acanthus leaf motif which is abundantly used in

the woodcarvings of Chiniot was initially conceived in Greece due to its

decorative potential. It is the only motif that had a secular trajectory

accept for the use in Gandhara art. But the spiritual positioning of the

motif could not continue beyond Gandhara period. The decorative use

dominated with Mughals who also imported conventions from the Italian

Renaissance. The lotus motif also went through similar transition. It was

deeply rooted in the religious sensibility of the Subcontinent but with

Muslims it gradually shifted to the aesthetic sensibility. The Sarv motif

was entirely a foreign motif that came to the Subcontinent with the

Muslims. The Tree of life motif was a universal motif and it retained a

spiritual value in all cultures, but again, in the woodcarving tradition it

remained decorative. We may conclude that the ornamental vocabulary

of woodcarving in Chiniot is a result of diachronic and synchronic

movement of motifs and in their final form, it was not their cultural

significance but their design profile that sustained their use.

References

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1992.

Haberman, David L. People Trees: Worship of Trees in Northern India. OUP

USA, 2013.

Hanh, ThichNhat. Stepping into Freedom: An Introduction to Buddhist Monastic

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Lesko, Barbara S. The Great Goddesses of Egypt. University of Oklahoma

Press, 1999.

Nath, R. History of Decorative Art in Mughal Architecture. MotilalBanarsidass,

1976.

Ramanathan, N. Musical Forms in Saṅgītaratnākara. Sampradāya, 1999.

Ridpath, John Clark. The West Aryans (Cont.) Semites and Hamites. Jones Bros.

Publishing Company, 1893.

Roberts, Jeremy. Chinese Mythology A to Z: [A Young Reader’s Companion].

Infobase Publishing, 2004.

Rumi, Jalal al-Din. Mystical Poems of Rumi. University of Chicago Press, 2010.

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Prescribed for the Previous Examination of 1893: Together with an

Account of the Life of Saadi, Proverbs and Figures of Speech

Occurring in the Prescribed Odes, the Metres and Feet of the Same,

Etc. Mrs. RadhabaiAtmaramSagoon, 1893.

Stutley, Margaret. Illustrated Dictionary of Hindu Iconography. New Delhi:

MunshiramManoharlal, 2003.

Verma, Archana. Temple Imagery from Early Mediaeval Peninsular India.

Ashgate Publishing, Ltd., 2012.

Wire, The. Undercurrents: The Hidden Wiring of Modern Music. Bloomsbury

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Wolfson, Elliot R. Along the Path: Studies in Kabbalistic Myth, Symbolism, and

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*Ayesha Saeed,

** Shamaila Dodhy

Growing Body Structure and its Sways on Clothing

Panaches of Professional Punjabi Women

Abstract

This study aims to develop substantive theory explaining

working pregnant Punjabi woman’s process of making their clothing

decisions during this special period by using grounded theory. The study

has explained the categories and sub- categories regardingchange in body

structure of the working women when they are pregnant and are at work

place. During analysis causal condition, contextual condition, intervening

condition, action/interactional strategies of growing body structure are

simplified. In presenting the findings, passages from the transcript of the

interviews were also quoted and at the end of each quotation a code or

pseudonyms were mentioned in brackets.This research study concluded

that pregnant Punjabiwomen use different clothing strategies for their

appearance management during pregnancy as they don’t want to be

prominent and wants to strengthen their self-esteem. Lastlyit is

recommended that social and psychological aspects of the changing body

structure should also be addressed.

Keywords:clothing, Punjabipregnant women, maternity clothing,

physical changes

Introduction

Gross & Stone (2002) identified that body of the women goes

under lot of changes during pregnancy. Robinson (2004) believes that

growth of the pregnant body may vary from one person to another,

depending on their body structure. However, the belly of the pregnant

women does not show up until 12th weeks. During 14-16 week their belly

slightly comes out and this change can be adjusted by wearing loose

clothing, but after this there is a definite need,as pointed out by Eicher&

Lutz (2000), of precise garment to accommodate these bodily changes

such as maternity clothing and nursing undergarments. Maternity clothes,

according to Weiss (2007) are designed in such a way that they make the

wearer comfortable, which is first priority of a pregnant woman and they

fit properly and also cover the body of the pregnant women. It is

observed that they are usually the size of the lower changes first, and


then later on the size of the shirt also changes.

It is notable that choices in these maternity clothing, writes

Robinson (2004) largely depends on the type of the commitments that

person is having with her family and office, and they also depends upon

dressing style of the wearer e.g. some women want to look attractive and

formal while others dress themselves casually and comfortably.

Maternity clothes are usually made of stretchy fabrics to accommodate

the growing body. Apart from this, there are also some new inventions in

maternity outfits e.g. belly belt, which is worn to extend the waist of the

lowers, however this insert is visible with the tight fitting shirts.

Therefore loose shirts are usually worn over them.

The present study has particularly focused in finding out the

effects on clothing styles of working pregnant women with change in

physical structure. The study explained this by developing categories and

sub- categories of effects on clothing styles because of the change in

body structure of pregnant women, when they are pregnant and are at

work place.

This study will significantly contribute in find out the clothing

needs of the working pregnant women and it will help in knowing the

effect on clothing style of the pregnant women. It will significantly

contribute in giving guide line to professional women especially those

who are working at managerial level in deciding and planning their

clothing for special days. Additionally it will also give guidelines to

designers while designing clothes for working pregnant women

according to the teachings of Islam.

2 Literature Review

2.1 Physiological Aspects of Clothing

Clothing plays significant role in shaping one’s life as an

individual as well as in group. In this way, human body and clothing are

considered inalienable and this alienability is influenced by the living

environment which makes human bodies as a mirror to reflect ones inner

self. This inner self, commented by Kaiser (1997), is formed by the

combination of different ideas, sentiments and awareness which interact

in making the right choice. Therefore, this inner self plays crucial role in

one’s decision making in relation to clothing due to close proximity of

human body (inner self) and clothing.

It is revealed by Eicher& Lutz (2000) that clothing is

instrumental in providing protection and beautification to human body


and in the same tune it provides communication and extension to human

body. Eicher& Lutz (2000) refer the relationship between clothing and

the movements of human body while highlighting the concept of comfort

with dress which, in turn, depends upon the pattern of body movements.

This concept outlines the significance of comfortable clothing and body

movements. It brings out the concept that human body and dress are

dovetailed and depended on each other as clothing, dress or outfits need

body measurements to be stitched and tailored.

2.2 Physical Changes and Need of Maternity Clothing

It is maintained by Sterling (2000) that in the period of

pregnancy body of the pregnant women goes under lot of physical and

psychological changes. Physically during this period, the body size and

shape of the pregnant women goes further away from the ideal body size

and shape, due to increase in weight and fat during this period. These

remarkable physical changes, taking place inside the body of the

pregnant women during this period, have their psychological influence

on her which requires lot of care and attention.

It is also revealed by Sara (2003) that physical changes in the

body structure of the pregnant women are visible in the first trimester

e.g. the breast of pregnant women enlarges significantly during this time.

These changes in body structure are prominent and may attract variable

response from the public, and women may have the biggest fashion

dilemmas as they move on with their pregnancy. Therefore in order to

accommodate these physical changes, Robinson (2004), writes that they

will subsequently have to make a decision either to borrowing or

purchasing well designed special maternity clothes, to accommodate this

and to maintain their comfort. Although, as outlined by Sara (2003) they

may carry on their daily life after making unpleasant and uncomfortable

alterations in the design of their dresses to accommodate the changes in

their body structure. But, Robinson (2004) considers that maternity

outfits which are specifically designed for the pregnant ladiesshould be

worn in this special condition, as these women require physiological and

psychological satisfaction.

3. Method and Methodology

Grounded theory was the selected methodological approach of

this research study.The framework used by this study is given by Strauss

and Corbin (1990, 1998). It provides the opportunity to discover how


pregnant women for the first time deal with phenomenon in working

environment.

After formal consent from the participant semi structured

interviews were recorded. These interviews opened with the researcher’s

brief introduction regarding the aims, and significance of the study. The

researcher also outlined the rights to the participants to with draw

themselves from the study at any time. Along with this, it was also

explained to them that their confidentiality will be fully maintained

throughout the study by using Pseudonym or codes and all the

identifying details will not be used. As these interviews progressed,

promptswere also used, so as have a rich and in-depth data related to the

study. Towards the end of the interview, the participants were provided

the opportunity to think and share any other details which they felt

important and had missed during the interview. The rigour or

trustworthiness of this study was also ensured in all its methodological

dimensions or methods.

4. Results and Discussions

In this research study in order to explore and to make sense of

the dynamic relationships between the categories, (which are supported

by sub-categories) with in each phenomenon, the paradigm model

outlined by Strauss and Corbin (1998) has been used. Along with this,

the link between these categories and subcategories are also ordered by

using this model. In presenting the findings, original chunks from the

transcripts of the interviews are also quoted and at the end of each

quotation, a code or pseudonym is supplied in brackets. The first letters

of codes are in capital letter. The phenomenon is written in bold. While,

categories are bold and underlined, and sub categories are written in

italics, so they can be identified easily.

4.1An Overview of the Phenomenon

Figure1 (Hughes, 2007)


The first consideration of the working pregnant Punjabiwomen

while making clothing decisions, regardless of which ever cultural,

ethical or religious background do they belong is the recognition that

Everything is growing. This factor has a major influence on the clothing

choices of the pregnant Punjabiwomen; rather it can be said as the basic

phenomenon which initiates any change in the clothing styles and

preferences of the working pregnant Punjabiwomen. Everything is

growing is an in vivo code drawn from the statement of women who

work in banking sector. When mentioning the factors which influenced

her in making clothing decisions during pregnancy, she expressed herself

in these words, with a big laugh:

I go to work every day so I have to Ahmm---- buy something that

will, that I can wear every day; and at the same time the whole

course of pregnancy---- because my tummy is growing, my waist

line is growing, everything is growing, --- so I have to consider

that (Laugh)--- (TAl ).

The statement clearly explains that while making clothing

decisions, working pregnant Punjabiwomen may consider lot of factors;

however the phenomenon of Everything is growing remains the major

consideration throughout the period of pregnancy.

The paradigm model of this phenomenon is shown below in figure2

Figure 2: Everything Is Growing

Everything is

growing

Change in the

body structure

Strengthen self -

esteem

Appearance

management

Nothing in my

Wardrobe


The paradigm components are illustrated in detail in table 2.1, which

includes the categories and sub-categories involved in Everything is

growing.

Table 1.1: Everything is growing

PARDADIGM

COMPONENT CATEGORIES SUB-CATEGORIES

Causal Condition

Context

Intervening Conditions

Action/ Interactional

Strategies

Consequences

Nothing in my

wardrobe

Change in the body

structure

At workplace

Appearance

management

Strengthen self

esteem

Nothing fit any more

Change in priorities

Ahh, it started

getting tight

Noticed all those

Changes

Don’t want to be

prominent

Have to buy

something.

Are adjustable

Nice and loose

Feel good

look good and quite

acceptable

4.2Causal Condition: Nothing in my Wardrobe

Nothing in my wardrobesuggests the intensity of situation, which

working pregnant Punjabiwomen have to face when their pre-pregnancy

figure change drastically and nothing is left in their wardrobe which can

be worn comfortably and confidently asFa said: I couldn’t dress up in my

old clothes(TFa).


Nothing in my wardrobeis an in vivo code said by Jo who works in

non-governmental organization (NGO) while telling her problems during

pregnancy she said:

When I started to realize; that nothing in my wardrobe would go

on with me. I had to go and find something new. Ahhh---ahhmya,

so after--- I bought these clothes, --- at about six and half seven

months, a shirt and a couple of new trousers ahh- they did not last

very long; --–they got a little bit tighter as the months went on,--

So I made myself---some new clothes (TJo).

This causal condition of Nothing in the wardrobe was

experienced by almost all of the participants in different ways, one

participant expressed this, in these words when old clothes do not fit me

she went to buy something adjustable. While others expressed this that

under a causal condition of changing body structure there is a Change in

priorities asnothing fit any more.

Table 2.2: Causal Condition: Nothing in my Wardrobe

PARADIGM

COMPONENT

CATEGORIES

SUB-CATEGORIES

Causal

Condition

Nothing in my

wardrobe

Nothing fit anymore

Change in priorities

4.2.1Nothing in my Wardrobe:Nothing fit anymore

Nothing fit anymore is a sub- category of causal condition of

Nothing in my wardrobe and it suggests drastic change in the body

structure of working pregnant Punjabiwomen, that compels them to make

some changes in the existing wardrobe and even they have to change

their clothing styles. As most working pregnant women want to dress up

in an acceptable manner when they are in social groups or when they are

at their work place.

Nothing fit any more is said by Jo, while telling with laughter that change

in her body structure appeared at very early stage of her pregnancy and

she realized that Nothing in my wardrobe. She said:

To be honest around 3months, or 4 months, it started feeling very

early, -- nothing fit any more. Everything was stretching. So, I


had---I noticed all those changes very quickly-- and I was very

conscious (TJo).

4.2.2Nothing in my Wardrobe:Change in preferences

Change in preferences is a sub-category of the category Nothing

in the wardrobe which is the causal condition of the phenomenon

Everything is growing. Change in preferences suggests that during

pregnancy, as the body structure of pregnant working Punjabiwomen

grows, clothing preferences also changes and working pregnant women

has to set their preferences intelligently. Change in preferences is felt

and expressed by many participants. One of the participant, Sa while

telling her story told the researcher that her preferences change as she

was very fond of embellished dress but now she feels itchy in those

clothes and that she had feeling of Nothing in the wardrobe as

Everything is growing. She expressed herself in these words:

I think my style has changed altogether. And I was very

fond of laces braid and embellishments. Change in shirt shalwar,

trouser and even in shoes. I was not psychologically satisfied

with my old clothes even when they fit me. Before I wear I think

that I will be uncomfortable at work place(TSa).

So, casual condition of change in clothing styles and preferences

is due to contextual situation of Change in body structureof the

working pregnant Punjabiwoman.

4.3 Context: Change in the Body Structure

Change in the body structure is the contextual situation of the

phenomenon Everything is growing. This Change in the body

structure is inevitable, and it starts taking place sooner or later during

pregnancy. In few women, this Change in the body structurestarts

taking place in very early stage of the pregnancy, while in others it

happens in the second trimester of the pregnancy. But it happens in all

pregnant women. Women, who are working when they become pregnant,

sometimes find the management of the clothing quite a hassle due to the

Change in the body structure as commented by one of the participants

with a laugh:

The whole experience I found quite a hassle, -- because every

time, you finally manage to find something that is fitted, within a

couple of weeks didn’t not fit any more,, ----- and I have to go

through the whole thing again (TJo).


So as told by Jo, Change in the body structure is continuous

throughout the period of pregnancy,that ultimately makes the period of

pregnancy and choice of clothing quite difficult and complicated for the

working pregnant Punjabiwomen as Everything is growing.

Whether earlier or later this unique experience of Change in the

body structureis noticed and acknowledged by almost every pregnant

woman as it compels them to make some changes in their clothing style.

One of the participants when noticed these changes in her body structure,

expressed herself in these words “couldn’t wear what I was wearing”,

while another participant said Ahh it started getting tight.

However, for some of the pregnant women, may notice these

Change in the body structure at very early stage of pregnancy as Jo

said that sheNoticed all those Changes very quickly. All these sub-

categories of the Change in the body structureare shown on the table

2.3

Table 2.3: Context: Change in the Body Structure

PARADIGM

COMPONENT

CATEGORIES

SUB-CATEGORIES

Context

Change in

the body

structure

Ahh it started getting tight

Noticed those Changes

4.3.1Change in the Body Structure:Ahh it started getting tight

Ahh it started me getting tight is an expression used by one of the

participants, when it became impossible for her to wear her normal

clothing any more, due to change in her body structure. However, some

of the working pregnant women, who are pregnant for the first time, keep

on wearing their usual clothing until it becomes impossible for them to

wear their normal clothing any more. Ahh it started me getting tight also

suggests that this change is sometimes not very pleasant and surprising

for working pregnant women as stated Ca:

I was wearing my normal trouser for a while, --- then I realized

that ahh, it started getting tight, so I need to change my trouser. I


got the elastic--- shalwarahmm—because that would be more

comfortable (TCa).

So, this Change in the body structure is non-stop. However this

Change in the body structure can only be handled by developing some

strategy which is acceptable for the working pregnantwomen and is

according to their working environment.

4.3.2Change in the Body Structure:Noticed all those Changes

This sub- category suggests that some of working pregnant

women is quite aware of this expected Change in the body

structure,andNotice all those changes at early stage of the pregnancy.

Noticed all those Changes is an in vivo code which was used by Jo,

while telling with laughter that changes in her body appeared at very

early stage of pregnancy. She said:

To be honest around 3months, or 4 months, it started very early, --

and nothing fit any more. Everything was stretching. So, I had---I

noticed all those changes very quickly-- and I was very conscious

(T Jo).

So, this Change in the body structure which is a contextual

situation of this phenomenon, in fact, is the basic motivating force to

workout different strategies for the working pregnant Punjabiwomen to

deal with the phenomenon Everything is growing.,Ahh, it started

getting tight, Noticed all those Changes all suggest that changes appears

in all pregnant women but for some working pregnant women this

condition might become a challenge as they do want this condition to

hinder them in their working.

I like the challenge; --- because I like to look for things that were

different, and I think most women do (TCa).

So, in a situation when the body is not itspre-pregnancy form and

clothes in the existing wardrobe do not fit any more, then working

pregnant women may say Nothing in my wardrobe as they are dealing

with the phenomenon of Everything is growing whichis also influenced

by the intervening condition being At workplace.

4.4 Intervening Conditions: At Workplace

In order to have an acceptance At workplaceworking pregnant

women dress themselves according to working condition, social group

with which they have to deal and religious guidelines. As most of the

working pregnant women said they Don’t want to prominent and


therefore they Have to buy something to fulfill the job requirement. The

table below shows the categories and the sub-categories of the

intervening condition.

Table 2.4: Intervening Conditions: At Workplace

PARADIGM

COMPONENT

CATEGORIES

SUB-CATEGORIES

Intervening

Conditions

At workplace

Don’t want to be

prominent

Have to buy

something

4.4.1At Workplace:Don’t want to be prominent

Don’t want to be prominentAt workplaceis sub-category as Ra

expressed her concern by saying:

I wanted not be prominent in the eyes of the fellow staff and I have to

consider all of them my recent boss I joined two months before it is

easier to communicate with her (TRa).

While Fa said:

I didn’t want to get prominent and don’t want to get focused in the

labour class I had to move around them I had to move between them.

I never like they talk about me so whenever I use to go to “adda” I

cover myself with a duppatta (TFa).

` So some time it is the work environment that compiles that

change their clothing style as Don’t want to be prominentAt work place

. She said that:

I don’t wear very tight clothes. I don’t prefer it I wear full sleeves

with not very deep neckline and with big duppattas and long shirt

and don’t prefer trouser I prefer shalwar (TRa).

4.4.2At Workplace:Have to buy something

Have to buy something is a sub-category of the intervening

condition At workplacein a causal condition of Change in the body

structure. So when the body of the pregnant women starts changing and


nothing fits, then they Have to buy something as they have to they have

to be acceptable at workplace . Al said:

I go to work every day; so I have to buy something; -----that will; -

--that, I can wear every day and at the same time---- things that

can go for the whole course of pregnancy (TAl)

This intervening condition of At workplace helped in formulating

the action/interactional strategy of Appearance management of the

phenomenon Everything is growing in the causal condition of Nothing

in the wardrobe and the contextual condition of Change in the body

structure.

4.5Action/ Interactional Strategies: Appearance management

Appearance managementis the action /interactional strategy of

the phenomenon Everything is growing. Working pregnant women are

able to deal with this challenge in their life mostly through Appearance

management which is generally done by changing the style of their

clothing. This change in appearance may also affect the personality of

the wearer to some extent. Some of the working women are able to

manage their appearance very successfully by not sacrificing their

personal style of dressing. They design dresses for themselves as Ra said:

I started with three different styles but by the end it was only one

style that was comfortable was the a-line one this I abandon after

six months when my tummy become more prominent the other

one was with bodice may be plain on the top and printed on the

lower side and third one was very interesting, that design was

given to me by my tailor that sort of the design is usually made by

Abbais so it was like a full shirt beneath and another shirt on the

top of it upper shirt was with v- neckline with ribbons going all

down and the lower one was with boat neckline the lower shirt

was sleeve less and the upper one with sleeves (TRa).

While Fasaid :

Kaftans were very trendy and I wore them as it was also the

fashion of time. And as the silhouette was quite boxy you don’t get

noticed so that made me comfortable. (TFa).

Generally, throughout the period of pregnancy, working

pregnant women put lot of efforts for their Appearance


management by purchasing and altering their clothing as well as

by wearing stretchy clothing which Are adjustable or they usually

wear Nice and loose clothing. The table 2.5 shows the sub-

categories of category Appearance management of the

phenomenon Everything is growing.

Table 2.5: Action/ Interactional Strategies: Appearance management

PARADIGM

COMPONENT CATEGORIES SUB-CATEGORIES

Action/

Interactional

Strategies

Appearance

management

Are adjustable..

Nice and loose.

4.5.1Appearance Management: Are Adjustable

Working pregnant Punjabiwomen are able to deal with the Change in

the body structure by using the strategy of wearing clothes which Are

adjustable or stretchy. As they want to manage their appearance in such

a way that it gives them an acceptable look at their workplace and in

their social groups and are also wants to be comfortable. They believe

that stretchy clothing Are adjustable as well as comfortable, and these

clothes can manage the appearance quite dramatically and makes

pregnant women confident at their work place. Are adjustable, said by

Al, while telling about her economic constraints and the Appearance

managementstrategies. She said with laughter that I thought:

I need to buy something that fit me; and at the same time—that are

adjustable; isn’t it adjustable—because I will be growing, it is not

like that--- I can’t buy clothes every now and then; -- because it is

temporary (TAl)

4.5.2Appearance Management:Nice and loose

When Everything is growing during the period of pregnancy for

Appearance managementsome of the pregnant working Punjabiwomen

use the strategy of wearing Nice and loose clothing.Nice and loose is a

common approach of Appearance managementof the pregnant women

in this way they are able to conceal the Change in the body structure.


This gives them a sense of relief and satisfaction Fa, when talking about

her strategy for Appearance management, said:

I also wore tunics and kaftans as those were the trendy

clothes at that time (TFa).

For Appearance managementRa wore Nice and loose frocks. She said:

Frocks were very helpful and when had a small tummy it used to

conceal it through layers and that was one of the reason that I had

those frocks (TRa).

While Ca said

Mainly trousers I would have u know you would really need to

wear loose trousers (TCa).

However, some of the pregnant women do their Appearance

management through Nice and loose clothing may be because of their

religious teaching or moral or ethical values. Al is a working pregnant

woman and she was not interested in showingChange in the body

structurewhen Everything is growing. So, she used the tactic of

wearing Nice and loose clothing for Appearance management.

4.6Consequences: Strengthen Self -Esteem

Strengthen self esteem is the consequence of theAppearance

management.By Strengthen self esteemthe Punjabipregnant women are

able to build courage and it assists them to work confidently at their

workplace, in the causal condition of Nothing in my wardrobe.

Along with this, thereStrengthen self esteem makes them feel good.

Table 2.6 shows categories and sub-categories of the consequences.

Table 2.6: Consequences: Strengthen Self -Esteem

PARADIGM

COMPONENT

CATEGORIES SUB-CATEGORIES

Consequences

Strengthen self

esteem

feel good

look good and quite

acceptable

4.6.1 Strengthen Self -Esteem: Feel Good

Working pregnant women use different strategy of Appearance

management to deal with the phenomenon of Everything is growing

which helps them in Strengthen self esteem and therefore they Feel


good and these feelings are important for the working Punjabiwomen At

workplace to work effectively. Feel good is a sub-category of the

category Strengthen Self esteem. These words are used by one of the

participants of the study Fa, while telling that she likes wearing dresses

and she has done her Appearance managementby wearing such styles

of dresses which helped her in maintaining her personal style of dressing

At workplace.Fa who is a fashion designer said:

I believe in this when you are dressed up nicely you feel

comfortable and you feel confident and for my kind of job I have

to comfortable and confident and been focused all the time to my

design (TFa).

4.6.2Strengthen Self- Esteem: Look Good and Quite acceptable

Working pregnant women when they use their strategy of

Appearance managementand are successful in getting the recognition

At work placehelps in Strengthen self esteem as they feel they look

good and are Quite fashionable. These feelings of looking good and

Quite fashionable are the main driving force which gives a feeling of

courage and acceptance to the working pregnant women At workplace.

Therefore these working Punjabipregnant women are able to continue

their work throughout the period of pregnancy when they are facing with

the causal condition of Nothing in the wardrobe which they

successfully managed through Appearance management .

Sa feels that she was Quite fashionable during her pregnancy and

therefore she was very much acceptable at her workplace. So, the

development of such positive feelings in working pregnant women helps

in building positive attitudes towards work and pregnancy, as Look good

and quite fashionable both of them are positive feeling which help them

in working confidently. As Fa said

I was wearing what is suitable for me and I was quite

fashionable (TFA)

Whereas as Su said

I bought some clothes I felt quite nice. They were

comfortable and I felt I look good in them (TSU).

5. Conclusion

It is concluded that working Punjabipregnant women definitely

believes that the whole course of pregnancy is quite hard for them

especially in last trimester as the changes in body structure are inevitable

and this they come to know when they are unable to wear normal sized


clothing. However they tried to accommodate this change in body

structure in their normal clothes as far as possible but when they do not

fit in their old and normal clothing then they change their style of

clothing. It is also concluded that working Punjabipregnant women start

with different styles but at the end only those dresses are worn by these

working pregnant women who are comfortable.

` It us also concluded that this change in body structure continues

throughout the period of pregnancy and working Punjabiwomen find it

quite a hassle. They limit themselves to limited clothing although they

make wardrobe extensions and manage their appearance by wearing such

clothing which can accommodate their body change and raise their self-

esteem.

References

• Assistant Professor and Head Textiles and Fashion design Department

in University of Home Economics, Lahore. Pakistan

** Associate Professor at the Department of English Language &

Literature, University of the Punjab, Pakistan.

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10. 9.Robert E. Weiss, Pregnancy and Childbirth. Last updated 2007,

11. http://www.about.com


* Azhar Munir Bhatti

** Abdul Majid Khan Rana

*** Sajida Parveen

Modality of Conditional Sentences in

Punjabi Language

Abstract:

The current study aims at describing conditional sentences in

Punjabi language. There is abundant research on the formation

and description of Conditional sentences in world’s languages

but there is study available to describe the phenomenon in

Punjabi language. Punjabi language is spoken mostly in

Pakistan and India and some other parts of the countries as

well. In India, it is written in Gurmukhi script but in Pakistan

Shahmukhi script that is a variant of perso-arabic script is used.

In Indian perspective there are researches available about

different linguistic aspects of this language but in Pakistan

there is the dearth of research about its linguistic analysis. The

study was started to answer the questions that how the

conditionals are showing epistemic, deontic and commissive

meanings and what level of hypotheticality is used in Punjabi

conditionals. Though there are different terminologies used for

the two parts of a conditional sentence but as the study oriented

towards grammatical aspect so the researcher used the

terminologies of protasis (if-clause) and apodosis (then-clause).

The study concluded that a high degree of hypothecality can be

shown in epistemic modals but for the deontic the problem is

low degree of counterfactuality.Commissive conditionals show

the commitment of speaker but that is only in realis mode of

speech and irrelis meaning cannot be shown through

commissive modality. Overall, we can say that Punjabi

language is very rich in its morpho-syntax and that aspect

needs to be researched upon; for which the higher education

commission should allocate sufficient funding so that not only

Punjabi language but also other indigenous languages could be

explored for their rich linguistics.


Keywords: Punjabi language, Epistemic, Deontic, Commissive,

Modality, Conditionals, Hypotheticality, Counterfactuality,

Realis,

1. Introduction

Conditional sentences show two propositions namely antecedent

and consequence that means ‘if P …. then Q’(Comrie, 1986). There are

multiple terms which are used in different literatures for both the

propositions like antecedent and consequence, dependent and main

clause and protasis and apodosis. As this work is totally written from

grammatical point of view so the terms given by traditional grammarians

will be used that is for ‘If clause’ protasis and for ‘then clause’ apodosis.

Punjabi is an Indo-Aryan language and spoken in Pakistan and

Indian regions. It is written in Shahmukhi script in Pakistan and in India

Gurumukhi script is used by the Sikh community. Lewis claimed that

there are 88 million speakers of Punjabi, due to which it takes the

position of 13th most widely spoken language in the world (2009) but as

per another study by Lewis, Simons &Fennig (2016), Punjabi is ranked

10th as a most widely spoken language in the world and it has around 100

million speakers in the world. It is written from right to left and it has 16

diacritical marks, 49 consonants, and 16 vowels (Malik, 2006). Akhtar

(1999) argued that there are different dialects of Punjabi spoken in the

Pakistan but Majhiis the standard dialect spoken in and around Lahore

region of Punjab. Shackle (2003) claimed that it behaved like other Indo-

Aryan languages. He noted that Punjabi is the combination of two

Persian words punj(five) and aab (rivers/waters), which means it is a

land having five rivers.

Conditional sentences have been explored from different

perspectives like from the glasses of reference of time, from the point of

view of aspect, and from mood perspective as well, collectively in

syntactic literature this is called TAM model. Besides that philosophical

side is also investigated but its modular aspect is not yet been looked at.

Linguistics considers modality as a system which allows a speaker to

express his/her general intention or belief about the said proposition in

terms of its being true, desired, obligatory or actual. Modality has

different kinds but for the purpose of this article only the two kinds of

modality: epistemic, and deontic are going to be discussed. Epistemic

modality indicates the necessity and possibility of any piece of


knowledge; whereas deontic modalityis related with the necessity and

possibility regarding free to act like permission, ability and duty etc.

2. Research Objectives:

The study aims at the following objectives:

1. To explore the behavior of conditional sentences of Punjabi

language in epistemic, deontic and commissive modality.

2. To analyze conditional statements of Punjabi language with

regards to dismantling affixation and rightward dislocation.

3. Research Questions:

The study will answer the following questions:

1. What is the behavior of conditional sentences of Punjabi

language in epistemic, deontic and commissive modality?

2. How the conditional statements in Punjabi language are

dealing with dismantling of affixation and rightward

dislocation?

4. Epistemic conditionals

The statements in which the apodosis part of the clause shows

epistemic meaning from speakers side by the use of modal verbs. The

categories like future, perfective and imperfective participle, subjunctive,

perfective participle with imperfective in the end and habitual present

can be used in epistemic conditionals then clause. In the following

examples, hypotheticality at an enhanced level is shown in the sentences

of Punjabi language. The first example shows there is no hypotheticality;

but in the second example hypotheticality is shown at the highest degree

and its variants given in the other examples as well. Look at the

examples of Punjabi epistemic conditionals,

� �� (1)

PRS.AUX.3PL Do.3PL.IMPFV Exertion Students If Gloss

� �� 3PL.PRS.AUX Be.3PL.IMPFV Pass Then Gloss

If students work hard, they pass. (generally) Translation

�� (2)

Be.3SG.M.FUT pass

then

Do.3PL.M.IMPFV Exertion

he

If Gloss

If he works hard, he will pass.

�� (3)


Be.3SG.SUBJ Pass Then Do.3SG.SUBJ Exertion He If Gloss

If he works hard, he will pass. Translation

�� (4)

Be.2PL.FUT Pass Then Do.3SG.PFV Exertion He-

ERG

If Gloss

If he works hard, he would pass. Translation

�� (5)

Be.SG.IMPFV Pass Then Do.3SG.IMPFV Exertion He If Gloss

If he had worked hard, he would have passed. Translation

�� (6)

Pass Then AUX.SG.IMPFV.F Do.F.SG.PFV Exertion He-ERG If Gloss

��

AUX.SG.M.IMPFV

Be-SG.PFV.M

Gloss

If he works hard, he will pass. Translation

5. Deontic conditionals

Class of deontic conditionals consists of those statements which

carries the meaning of deontic class of conditionals furthered by a

speaker in apodosis part of the clause. In the deontic conditionals of

Punjabilanguage, hypotheticality of all degrees can be shown but there is

no possibility of counterfactuality used in protasis part of conditional

sentence. The issue can only be cleared through the examples. Now look

at the following deontic conditionals of Punjabi language:

�� ! �� (7)

Go.2PL.IMP House his Then AUX.SG.PRS Invite.SG.PFV He-ERG If Gloss

If he hasinvited you, go to his house. Translation

� � �� ! �� (8)

Go.2PL.IMP House His Then Invite.3SG He If Gloss

If he invites, (then) go to his house. Translation

The highest degree of hypotheticality cannot be given by

imperative in apodosis part in a deontic modal sentence of Punjabi

language because in such type of sentence, the protasis part has the

meaning of counterfactual. To use such type of case, the sentence types

showing wishes through deontic mood is used in place of using


imperative mood like the example (9) of Punjabi language is showing in

the following:

� �� "# �$ � %�� ! �� (9)

House Her You Then Invite.F.IMPFV She If Gloss

% �&' � #��

PST.AUX.SG.M. Must Go.INF Gloss

Had she called on, you must have visited her home. Translation

6. Commissive conditionals

In commissive conditional sentences speakers’ commitment to

the listener/hearer is shown in the apodosis part of conditional clause.

The following examples showing conditional sentence of Punjabi

language, the commitment of the speaker is shown. The examples given

in the following lines can also be called realis conditionals as the name

given by Greenberb in 1986. Now observe the meaning of Punjabi

conditionals with commissive meaning in the given examples:

�(�� ) � � �* + , �� (10)

He.DAT I Then Come..FUT.2PL Lahore.F He If Gloss

� ��-� . /�01��

FUT.M Show.1SG Mosque Badsha

hi

Gloss

If he comes to Lahore, I will show him the Badshahi Mosque. Translation

) � � ��* + , �� (11)

I Then PRS.PL Come.2PL Lahore.F He If Gloss

� ��-� . /�01�� 2��3��

FUT.M Show.1SG Mosque Badshahi them.DAT Gloss

If he comes to Lahore, I will show him the Badshahi Mosque. Translation

7. Discussion:

Epistemic modal verbs are showing the kind of meaning shown

in Punjabi conditionals. We can only observe that the protasis part of

conditional clause is only conveying speaker’s beliefs and the amazing

thing is that the beliefs of the speakers are without knowledge of

meaning. That might be the reason of using if marker to introduce

protasis clause because without using this it cannot show the speaker’s

knowledge, the knowledge about the antecedent known by the speaker.

Yet in case of a sentence showing counterfactuality, the knowledge of

speaker can play a very important role. The reality is, that

counterfactuality in protasis has a foundation of contrary knowledge or


beliefs of the speakers.Moreover, meaning based on the speaker’s wills

and wishes are conveyed through subjunctive and that is additional with

the element of belief. However, protasis does not carry presumptive

modal meanings. Furthermore, protasis does not carry meaning of

deontic modals.

8. The relationship between the protasis and the apodosis in Punjabi

Normally in other languages if clause comes before then clause

but in Punjabi it is also possible that if -clause be dislocated to rightward

because then marker in Punjabi can be used for starting the proposition

and that is for some particular pragmatic goals. So, it is necessary at this

point of the article to look at the relationship between if and then clause

in Punjabi language conditional sentences. It would be very interesting to

look the attachment pattern of if and then clauses in Punjabi language. As

per the viewpoints of traditional grammarians both conditional clauses

have a syntactic coordination in which if can be called a conjunction. So

in traditional grammar that if-clause should be considered an adverbial

clause. There are syntacticians who support this point of considering if

clause equivalent to an adverbial. They based their decision on VP-

ellipsis phenomenon used in conditional sentences and that particular

idea is contrary to consider conditional sentences as simple coordination

or coordinated construction (Portner, 2009).

So, conditional clauses are adverbial clauses and nothing else

(Oranskaya, 2005). Now the problem is that there is no detailed research

available on conditionals of Urdu as it is a known fact that in an adverb

clause the adverbial complementizer can be removed and there is no

change happen in the meaning but that is nearly impossible in Urdu to

remove if-clause and that is without change in meaning so semantically it

is not possible though syntactically it is possible.Even in the cases of

Urdu reduced conditionals (if-clause is presupposed) where then clause

is used in natural native discourse (Jhonson-Laired, 1986).Yet, there is

another proposal, according to which, conditionals are same as

correlative constructions; where,the proposal of Dayal (1996) in Urdu

language, is quite convincing and same can be true for Punjabi too.

Schlenker (2001) has given another idea to deal with the

semantic aspect of conditionals. He argued that protasis should be

considered as definite plurals hence must be dealt with the condition C of

Binding theory but there are opposing views to this idea as well. That is

the reason that after various attempts from different schools of thoughts,


the syntactic representation of the conditionals is still at stack and

considered a challenge in the syntax. Till now, there is no single theory

which can claim a particular solution to the complex nature of

conditionals in syntax, nor any indisputable idea has been furthered in

this regard, it would be pertinent to say that conditional reasoning is still

a myth in front of scholars as they consider it very peculiar to languages.

If-clause, in the eyes of scholars/syntacticians, is believed to be a

foundation in conditional statement when conditional sentences to be

accepted as a whole and there is no way around to deal this clause by

considering it a complementizer (Haimen, 1978). We know that both

propositions presented in a conditional statement are internally linked or

interdependent, which means no one can exist without existence of the

other proposition whether in overt or covert presence (Masica, 1991). If

we consider conditional sentence as a proposition logically proceeded,

we have to accept that antecedent furthered in the consequence or in the

language of logic P implies Q. The statement is true because of the

argument on the other side and that truth cannot be disturbed whether P

in logic is true or false and same is for the Q that is true or false.

9. Conclusion:

After all this discussion, it is now clear that conditional

sentences are behaving the same in epistemic, deontic, and commissive

moods in Punjabi language. Their patterning, rightward dislocation, and

argument structure is quite the same except some of the morphological

dismantling of affixation. The sequence of Apodosis, and Protasis is also

same. We can say that conditional sentences of Punjabi behave the

same,but one thing is still missing as we have only analyzed their

modality and other aspects are still explorablee their pragmatic modeling,

or TAM structure, they might be waiting for some other researcher.

10. Recommendations:

The study recommends that there should be sufficient funding

from Higher Education Commission to work on indigenous languages as

this rich asset of our local languages is still unexplorable. There should

be new projects started to work on local languages and in this respect our

universities could play a vital part. The linguistics scholars should be

encouraged to explore linguistic structure of local languages so that the

world could see the hidden treasure which could be presented before the

world by the help of local research, university administration and higher

education commission.


References:

*Ph.D student (Linguistics), The University of Lahore, Pakistan

**Lecturer in Education, IER, University of the Punjab, Pakistan

***Ph.D student (Linguistics), The University of Lahore, Pakistan

Akhtar, R. N.(1999). Aspectual Complex Predicates in Punjabi. Department of

Language and Linguistics, University of Essex

Comrie, B. (1986). Conditionals: A typology. In On Conditionals, Elizabeth C.

T., Alice terMeulen, Judy S., R., and Charles A. F. (eds.). Cambridge:

CUP

Declerck, R., & Susan R. (2001).Conditionals, A comprehensive empirical

analysis. Berlin: Mouton de Gruyter.

Greenberg, J., H. (1986). The realis-irrealis continuum in the classical Greek

conditional. In On Conditionals, Elizabeth C. T., Alice terMeulen, Judy

S., R., and Charles A. F. (eds.). Cambridge: CUP

Haiman, J. (1978). Conditionals are topics. Language 54: 565–589

Johnson-Laird, P. N. (1986). Conditionals and mental models. In On

Conditionals, Elizabeth C. T., Alice terMeulen, Judy S., R., and

Charles A. F. (eds.). Cambridge: CUP.

Lewis, M. P. (2009). Ethnologue: Languages of the World, (Sixteenth ed.).

Dallas, Tex.: SIL International. Online: http://www.ethnologue.com/.

Lewis, M. P., Grey, F. S., & Charles, D. F. (2016).Languages of the World,

(Nineteenth Ed.). Dallas, Tex.: SIL International. Online:

http://www.ethnologue.com/.

Malik, M. G. A. (2006). Punjabi Machine Transliteration. Proceedings of the

21st International Conference on Computational Linguistics and 44th

Annual Meeting of the ACL, pp 1137-1144.

Masica, C., P. (1991). The Indo-Aryan Languages(Cambridge Language

Surveys). Cambridge: CUP.

Oranskaya, T., I. (2005).Conditional constructions in Hindi.In Typology of

Conditional Constructions, Victor S. X. (ed.), 218–245. (LINCOM

Studies in Theoretical Linguistics) Munich: Lincoln Europa.

Portner, P., (2009). Modality(Oxford Surveys in Semantics and Pragmatics).

Oxford: OUP.

Schlenker, P. (2001) “A referential analysis of conditionals,” unpublished

manuscript, MIT.

Shackle, C. (2003). Panjabi, in Cardona, G, & Jain, D., The Indo-Aryan

Languages.Routledge, pp. 581–621


* Anbrin Khawaja.

Sikh Archaeological Sites in Muzaffarabad

Division

Abstract

Kashmir is the beautiful country from the earliest time. God

almighty has green many blessing to this land and for this reason it is

called Promised Land, it has rich treasure of civilization, culture, Art and

heritage which change its social life Kashmir has long dynastical and

historical significance of different tribes e.g.Hindu, Buddha, Muslim,

Sikh and Dogra which rule over Kashmir. This study explores the

historical things to fill the gap and compile a comprehensive account of

Sikhs and emphasize the causes which are unfamiliar still. The

Sikhexpansion transported a lot of attributes in Kashmir. This study

reveals their cultural impact and Sikh rise and fall of in Kashmir Sikh

archeological sites in Muzaffarabad are the glory and manifestation of

the past and represent the rich culture which their forefather owns. These

archeological sites narrated the splendid past and true realization of

bright future. These sites workmultidimensionally like is projection area,

promotion of tourism, encouraging the socio-economic status and

infrastructure development. These archeological sites can contribute their

important role. These sites are preserving and supervisebut Govt. and

local authorities, because these are not only significant ruins but also

effortless source of income.

Keywords. Jammu & Kashmir, Muzaffarabad Ranjit Singh, Sikh,

Muslim, Archeological sites.


Introduction

Kashmir is a land which is famous for its natural beauty,

scenery, and glory throughout the world, it’s scenic sports, beautiful

valleys, high snowy clad mountains, rivers, evergreen fields, attractive

lakes, springs, dense forests and beautiful resorts enhance its splendored

the rich source of great attractions for tourists. It is place to enjoy the

natural beauty, trout fishing, big and small games and hunting in

summer. 1

The total area of the state is 84471sq Miles. The state of Jammu

and Kashmir bounded from the North west by Afghanistan, North East

by china and from the south surrounded by Indian states

HimachalPradesh and Punjab and from the west by Khyber Pakhtunkhwa

Pakistan.

The state of J&K has its unique geostrategic position in

southAsia. It has adjoining boundaries with Afghanistan, Tajikistan,

India, Pakistan, and china. It made the state very organically,

diplomatically and for the martial pint of view which gives Kashmir a

matchless geostrategically location and importance unequalled to any

other country on the globe.2Today it denotes a large area that includes

Indian held Kashmir, Azad Jammu Kashmir, Gilgit Baltistan and

Aksaichin din and trans Karakorum tract. In ancient time Kashmir was

an important center of Hinduism, Buddhism and Shaivism. Islamization

in Kashmir took place during 13th to 15

th country and led to the eventual

decline of Hinduism in Kashmir. In 1939, Shamir became the first

Muslim ruler of Kashmir, inrushing the Shamir dynasty.3 For the next

centuries Muslim monarchs ruled Kashmir, including the Mughal

Empire, who ruled form 1586 until 1752, and the afghan Durrani Empire,

which ruled from 1752 until 1819, the Sikh under Maharaja Ranjit Singh


annexed Kashmir, in 1846, after the Sikh defeat in the first Anglo-Sikh

war. The treaty of Lahore was sighed upon the purchase of the region

from the British under the treaty of Amritsar, the Raja of Jammu, Gulab

Sigh became the new ruler of Kashmir. The rule of his descendant, under

the paramountcy of British crown lasted united 1947.4 When the former

princely state became a disputed territory, administrated by three country

India, Pakistan, and china. The state of J&K was extremely diverse and

historically powerful kingdom. Azad Jammu and Kashmir, a part of

Kashmir & region administrated by Pakistan. Its boarders the Pakistani

provinces of Punjab and Khyber PakhtoonKhawa to the south and west

respectively, Gilgit-Baltistan to the north, and the Indian union territory

Jammu and Kashmir to the east.5

Muzaffarabad is the capital city of Azad Jammu &Kashmir.

Muzaffarabad is situated at the junction of river Neelum and Jhelum.

This city was founded by sultan Muzaffar khan in 1652 and was named

after him. Before Muzaffarkhan it was known as “Chikkri behak or a

mountain.”6 It is called as the city of rivers and four valleys. Neelum,

Jhelum, Kunhar and kohola soon after the foundation of the city was laid

people from the surrounding lands started to settle here. The culture,

civilization and traditions of these people depict, the Kashmiri culture. In

this way, intermixing of various culture and civilization gave birth to a

new civilization.7 In the past Muzaffarabad, was considered as a passage,

an inn, and a transit camp. However, the fact is that it is located on the

routes of Kashmir valley, Punjab, Afghanistan, Russia, and China have

always absorbed civilization and culture. Since the ancient time,

Muzaffarabad has been the main trading market for central Asia, china

Afghanistan, Pakistan, and Middle East.8


There were to routes form Punjab to Kashmir. One was Bhimber

and Kotli which was difficult and the second one was bit easier from

Muzaffarabad to Uri which is still used. The importance of this route has

been recognized by many foreign tourists. During Mughal Rule,

Muzaffarabad become an important encampment, where Mughal

Emperors, their wives, princes, tourists, wealthy people, poets, and

businessmen were styed. People like Chinese tourist HuenTsang, Al

Beruri the famous Arabic Historian and tourist, most of the conquerors,

scholars, traders, Allama Muhammad Iqbal, ShahHamdani used to enter

Kashmir through Muzaffarabad. That is why, Muzaffarabad is also called

Bab – ul Kashmir. This city is also mentioned in the religions sacred

books of Hindus andBudhashence Muzaffarabad is a blessed City.9

Maharaja Ranjit Sigh

He was born on 13 Nov 1780 in Gujranwala. He was the son o

Mahan Sigh, head of one the twelve Sikhs confederates better known as

Sikh Missals, on the death of his father, Ranjit Succeeded to the

confederacy known as Suker Chakia. He was known as “Sher-e-Punjab.

He was the leader of Sikh Empire, which ruled North West Indian

subcontinent in the early half of the 19thcentury.

10

Sikh rule in Kashmir

After the five centuries of Muslim rule under the Shahmiri,

Chak, Mughals and afghan dynasty Kashmir fell to the conquering

armies of Sikhs Singh under Ranjit Sigh of Punjab. As the Kashmiris had

suffered under the afghan, they initially welcomed the new Sikh rulers.

Sikh Empire

The Sikh empire (also Sikh Khalsa Sarkar) was a state

originating in the Indian subcontinent, formed under the leader ship of

maharaja Ranjit Sigh, who established a secular empire based in the


Punjab it existed from 1799, when Ranjit Singh capture Lahore, to 1849

and was forged on.11

Sikhism

Sikhism was born in the Punjab Area of south Asia, which now

falls into the present day states of India and Pakistan, the main religions

of the area at that time were Hinduism and Islam. The 6thfaith began

around 1500 A.D. When Guru Nanak began teaching a faith that was

quite distinct from Hinduism and Islam. He was one of the greatest

religious innovators of all time and founder of the Sikhism. His birth is

celebrated by Sikhs on 14th April by Nanak Calendar.

Sikh Gurus

Sikhism was established by ton gurus, divine spiritual

messengers, over the period from 1469 to 1708.

The Garanth Sahib

The sacred Book by the Sikhs is the Guru Garanth Sahid. The

word Grantham is a Sanskrit, Meaning a book code or section.

Sikhs

Originally the Sikhs were a peaceful sect of altruistic views. The

word Sikh a Punjabi and derived from Sanskrit chisya meaning a

disciple.12 Sikh is a very brave nation of sub-content the foundations of

the Khalsa from a collection of autonomous Sikh missals. At its peak in

the 19th century, the Sikh empire extended from the Khyber Pass in the

west, Tibet in the east and from Mithankot in the south to Kashmir. In

the north religiously diverse making it 19th most populous country at the

time. It was the last major region of the Indian subcontinent to be

annexed by British. After Ranjit Sigh’s death in 1839, the empire was

severely weakened by internal divisions and political mismanagement.

This opportunity was used by the British East Indian Company to launch


ht Anglo – Sikh war. Kashmir was also a tributary of the Sikh empire

based in Lahore durbar, ruled thorough a separate governor. In Sikh

period II following governors ruled over Kashmir. So the princely state

of Jammu and Kashmir came into being in 1846 after the first Anglo-

Sikh war.

r# Name of The subedhar Tenure Year

. Miser Diwan chand 04 month 1819

. Dewan moti Ram 01 year and 02 months 1819-1820

. Hari Sigh Nallva 02 years 1820-21

. Dewan Moti Ram 03years 1822-25

. Dewan Chonilal 02 years 1825-1827

. Dewan Krippa Ram 04years 1827-1831

. Bhaman singh Ardali 01 years 1831-1832

. Raja sheer Singh 02 years 1832-1834

. Karnal Mahan Singh 07 years 1834-1831

0. Sheikh Gulam Muhaiud Din 04 years 1841-1846

1. Sheikh Imam Din 06 months 1846

13

Inter religious harmony in community

Before partition of Hindu the followers of three religions in

Muzaffarabad Division were Muslims, Hindus, and Sikhs. They had no

quarrel with each other. There was no concept of hatred base on


religion.14They never had a fight over religious matters and live together

like brothers. Friendship and deep love were among the followers of

three religions. They used to celebrate Eid, holy, Baisakhi and Diwali

Together. The interaction and living conditions between them was very

good. They were together in joy and sorrow. Sikhs and Muslims had

deep and strong societies. They dealt with each other in all over matters

of life. Religion has never been a hindrance in their social life. So values

were alive and well. They were very peaceful and moral people. Hindu,

Muslim and Sikh used to attend each other weddings and happy

celebrations. This type of people was not found by searching who

understood the pain and sorrow of their society and spread happiness

during peace time in Muzaffarabad. Division, relations between Muslims

and non-Muslim were very friendly and sincere. If there were occasions

of joys and sorrow, they would take part in ritual and transactions.

Muslim, Hindu, and Sikh women also had a deep love with each other.15

But Alas, the viscous circle of politics in sub-continent has

engulfed our society as well our social system was destroyed. When

Pakistan was established, their relations began to be strained people who

lived in love with each other now began to fear each other. Sikhs and

non-Muslims living in Muzaffarabad Division They felt that they should

leave the area now. So it was that these Sikhs and Hindus migrated

toward India.

Sikh archeological sites of MuzaffarabadDivision

Muzaffarabad is the capital city of the Azad Jammu and

Kashmir. This city has its own ancient history and Muzaffarabad has

many historical secrets hidden inside it. This city has been as important

place for the last five thousand years due to its centrality. Numerous


historic buildings in this city tell the story of the past in modern language

some of which are noteworthy.

Gurdwara Sixth Padshahi, Gojra

A Gurdwara is a place of assembly and worship for Sikhs. In

Muzaffarabad, the town of Gujjar tribe “Gojra” is famous for its Mughal

inn and Sikh Gurdwara Chhati Padshahi. This city is very blessed for the

Sikhs because “GuruNanak” the founder of Sikhsism came to Kashmir in

1517 A.D. he came from Bara Mulla to Hassan Abdal Viu Muzaffarabad.

The other Sikh “Gurus Gurushiri,” “Guru Arjum Devjee”, and “Guru

Hari Raye” also came to Kashmir.16 There are ten Guru in Sikhism and

their time is called Padshahi. Their name are as follows.

r.# Name of Sikh Guru Year

. Guru Nanak Dev 1469-1539

. Guru Angad Dev 1539-1552

Guru Amardas Sahib 1552-1574

Guru Ram Das 1574-1581

Guru Arjan Dev 1581-1606

Guru Hargobin Jee 1606-1644

Guru Her Raye 1644-1661

Guru Hari Krishna 1661-1665

Guru Bahadar 1665-1675

0 Guru Gobind Sigh 1675-1707

17


The sixth Guru of Sikhs “Hargobin Gee” came to Kashmir with

Emperor Jahangir and remained in Mughal Empire. But on this return, he

came to Muzaffarabad thorough Uri Chakothi and Stayed here for a few

days at Gojira where in his memory a two-story Gurdwara awe built by

“Hari Singh Nalva” Governor Kashmir. In the magnificent building of

Gurdwara Sahib daily religious deewan were celebrated. The Sikh

famous festival of Baisakhi and guru porab were also celebrated every

year with great pomp and these festivals were attended by Sikh all over

India and Punjab. From this Gurdwara Sikhs used to take out Guru

Hergobin’s annual precession and music was arranged, and celebrations

were held. Hindus and Muslim also participating in this procession along

the Sikhs. In this Gurdwara Sikh’s used to recite their holy book “Guru

Garanth Sahib” and give their religious sermons.

Guru Hargobind jee

He was born in 1595. He was the son of guru Arghin. He

ascended the throne at the age of eleven. He was very fond of martial arts

from his childhood. He was very handsome and young. He was also

skilled in religious and worldly affairs. He was known as a soldier saint.

Guru organized a small army explaining that the extreme violence and

pacifism would only encourage evil. So, the principles of Miri-Piri were

established. He was first of the Guru to take up arms to defend the faith.

He was first of the Guru to take up arms to defend the faith. He lived a

luxurious life. He died at the age of 40 and after the partition of Kashmir

a police head quarter was setup near this building. So consequently it

went under the direct protection of AJ&K police and police have restored

the religious sanctity of the building. There is tomb of an unknown

person in the premises of the Gurdwara building and about it is a local

myth that this is the tomb of very kind and pious Sikhs. It looks as a


beautiful as it was in its glorious past. Hopefully that the Archeology

Department of Azad Jammu & Kashmir Government. will soon open this

building for the public and that the new generation will be aware of its

glorious past. This building of Gurdwara is a very valuable historical

assets for us like the rest of the world and other historic buildings in

Pakistan it should be declared a heritage site within UNO.18

Naluchi

Naluchi is small area located on the southern east of the

confluences of Neelum and Jhelum River. During Sikh period in

Kashmir in Muzaffarabad city, the Sikh settled on the bank of the Jhelum

river in a settlement “Naluchi” named after a Sikh prince, before the

portion of Kashmir a large population of Sikhs was living here. Beautiful

building and mansions were built here, many of which were completely

destroyed in 2005 terrible earthquake but now in these twin old buildings

have been replaced by new style buildings and the Muslim population

has taken the place of Sikh population.19

Ancient Sikh caves

In Muzaffarabad city from Neelum bridge to the upper part of

the central jail a few caves from the ancient time have been found that

have been excavated by men. These caves were the home to the Sikh

Sahdu Sanat (saints) who had migrated from Poonch. They were the rich

bedi and Sahani group of Teddi. Near these caves, the mansions of these

rich Sikh were also built. Their lands were from Neelum bridge to tanga

stand and they had great influence over what they owned. These lands

were also use for agriculture. These caves used as inn and food (Langar)

which was arranged by these Sikh Sanat for travelers and poor. “Sigh”

was also played by these saints. Central jail and its surrounding lands

were once the prosperity of these rich Sikhs. But after the partitions of


Kashmir these caves were inhabited by the “Kohistani Migrants”. In

2005 terrible earthquake these cave were completely destroyed. But the

remains of these caves can be found till date and these remains are a

memorial of these hospitable Sikh saints.20

Sikh township Domel

Domel means a joining point of two rivers. At Domel in

Muzaffarabad there was a large population of Sikhs. In this township

there was a large population of Sikhs. In this township there was a bazar

at that time. A bridge was constructed on river Jhelum by Sikhs. There

Sikh were businessmen and farmer. They lived a simple life. At Domel a

holy bath was taken by Sikhs at river Jhelum as it was a part of their faith

that in this way their sins where forgiven. In Domel the religious festival

of “Baisakhi” was celebrated magnificently here. The famous European

tourist E.F. Knight during his visit to Muzaffarabad also attended this

festival. According to him a large number Sikh were participated in this

festival. He also enjoyed this festival. It was a flourishing town of Sikhs.

But after partition of Kashmir these Sikhs migrated from Muzaffarabad

to Punjab and only Muslims remained in Domel.21

The Sikh Cantonment

In 1827, “Zabardast Khan” the Sultan of Muzaffarabad Collected

a sizable force and declared his independence. The Sikh governor of

Kashmir “Dewan Kripa Ram” came down with a large khalsa Army to

suppress the revolt. After a fierce battle between them he defeated the

Zabardast khan. Zabardast khan had, therefore, no way out, but to offer,

as a temporary measure, his allegiance to the Sikh Darbar.22 “Kirpa

Ram” made Muzaffarabad head quarter of Sikhs and a permanent

cantonment of Sikh army. A Dharamshala, was also contracted by him


for the Khalsa Soldiers. Whose vestiges can be found at the rear of

Neelam Cinema Muzaffarabad.23

Sikh Fort Plate

The Sikh fort at the bank of river Jhelum is a notice able place.

The fort sill remembers the past, keeping its history alive. This fort was

constructed by “Chak dynasty to strengthen their defense. After the chak

this fort remain under the control of the Mughals, Afghans, Sikhs the

Dogra’s. “Hari Sing Nalva”, the Sikh governor of Kashmir captured

Muzaffarabad in 183AD. The fort building was badly damaged. Hari

Singh Nalva, renovated this fort and restored its beauty and glory.24 It

was made a strong fort to strengthen their defence from the Hazara side.

At that time Sikh. Army used to hunt rabbit, here. This fort still has

history of centuries buried in it. The soldier of hari Sigh Nalva was paid

in the form of commodities that is why they were called commodity

soldiers. The area of “plate” link to the fort was distributed among the

Sikh army for their livelihood. Later on, this fort was reserved as a

historical heritage by the Archeological Department of Azad Jammu &

Kashmir Government. A beautiful quest house and museum and cafeteria

was also constructed here by Archeology Department. The structure of

this fort was damaged badly in the earthquake 2005.25

Fateh Garh Fort

Sikh Rulers also constructed a Fateh Garh Fort which is location

at “Dubbar Shaheeed Gali” due to its defensive importance. The ruler

Bamba Family of Muzaffarabad had many battles with Sikhs. So, this

fort was sent on fire by Bamba chiefs, now the ruins of this fort are also

gone.26


Imperial Route

The Dubb Gali route between Muzaffarabad and Hazara has

been used for transportation since from the ancient time. This route was a

common link between Gandhara and Kashmir. During the Sikh period,

many facilities were provided on this road which made it an important

road. This old road is still functional and used as a tourist spot between

Muzaffarabad and Bararkot.27

Sojan Singh Mansion, Chella

Sojan Singh was a rich man of Muzaffarabad city. He had built a

magnificent mansion for himself. This mansion was considered one of

the best buildings of that time. In which there was every kind of facility.

This mansion area is located in the premises of AJ&K University Chella

Campus. The remains of these mansion were destroyed in 2005

earthquake.28

Sikh Mansions and shops in Muzaffarabad

There are many Sikh mansions and shops in Muzaffarabad city.

Sikh built their building, mansions, and shops with stones. While the

house of the Muslims were made of Mud. The Khawaja and main bazar

still have remains of some shops owned by Sikh owners which were built

by carving stones. Most of them are in their original conditions. Stoermer

mansions of Sikhs can be seen in Naya Muhalla, MochiGalli and Madina

Market. Some well-known mentions are lala Goyyan Chand Amla, Laal

Haveli and Zamurd Sharif house. Most of these were turned into ruins

after the 2005 earthquake.29

Sikh Forts in Muzaffarabad Division

Several Sikh forts were built in the Muzaffarabad division. Sikhs

were a brave and gallant nation. The Sikhs Khalsa government of


Kashmir established numerous new small forts regarding their strength

and safety. The location of these forts are as follows.

• The Kahuri Fort

• The Dana Fort

• The Assari Fort

• The Garhi Duppata fort

• The Chakar fort

The building of these forts was made of mud, and with the

passage of time unfortunately the ruins of these forts have been lost or

destroyed.30

Sikh Settlements in Muzaffarabad Division

After the occupation of Muzaffarabad city and division in 1930 –

Sikhs from Punjab had settled in various places in Muzaffarabad

Division. Here are some of them like Tandali, Talukan chatter class,

Chikar, Chinari, Hattian, Ambor, Dimishi, Pahtikhah, Kardalah, Dana,

Parsaccha, Tettwal, Sarrarh, Abhiyal, Rarru, Sabnar, Seeri, Aalrha,

Gartha, Hassanabad, Dhanni, Khala, Racha, Kealgaran, Lamnian,

Rashian, and Miani Bandi. After the migration of Sikhs, these areas are

now Muslim sttlements. But their remains are still present in these

areas.31

Sikh Dhiarees (Guest seating)

Many Dhiarees of Sikhs were in Muzaffarabad division where

they made various division through the panchayat. The panchayat was

held and here people used to happy gossip while they smoked Huqqa

also but unfortunately, after their departure their traces has also gone. 32


Bagla Sikhan/Ait Yassa

This village is located at a distance of 55 km from Muzaffarabad

city. It is a lush green and beautiful place. Wealthy Sikh families had

lived here. They ran business along farming. In this village Sikh made

water channels for irrigation which can be seen till present. During the

partition of Kashmir these Sikh migrated from here. They ran business

along farming. In this village Sikh made water channels for irrigation

which can be seen till present. During the partition of Kashmir these Sikh

migrated from here toward Punjab. There were few buildings of these

Sikhs. But these buildings were completely destroyed by te 2005

earthquake. When the Lahore and India bus Service was started many

Sikh came to revisit this village. Now only Muslims are living here. The

government has re-named this place Ait yassa. It is incorrect to change

old name as history is destroyed in this way.33

Sikh High School Chikar

Chikar is a very beautiful scenic and mountains located on the

ancient midway between Kohala and Hattian. Before partition of

Kashmir, Muslims as well as Sikhs also lived here. There was no school

for the education of Children. Realizing the need for education. “Mr.

Akali Kour Singh” who was a trader social worker and politician of the

region. He started an educational campaign. People raised money for his

educational campaign and as a result the Chikar High school was built.

In this way educational activities were restored in Chikar. On this basis

Akali Kour Singh was given the title of “Sir Syed of Sikhs.” He was very

respectable person among the Sikhs and the Muslims. The old school

building was destroyed in 2005 earthquake. But people still remember

these educational services of Akali Singh.34


Patika Sikhan/Muslimabad

It is situated at 20km from Muzaffarabad. Before Partition, it had

a healthy population of Sikhs community in this area. Who were

migrated here from Balakot. These Sikhs were businessmen and trader.

They used to trade with Garhi Habibullah and Abbottabad via

Galligoloti. This village was a Business hub. They were wealthy and

lived a lavish and luxurious life. It was a very prosperous area. A

Dharamshala was also built here, where various religious festivals were

celebrated. It was center f boom. Most of them were also associated with

farming. For irrigation purposes they made water channels that are still

here. After the partition of subcontinent most of these Sikhs migrated to

India and now the total population of this village is Muslim. The Sikhs

who remained here they became Muslim. Their descendants now live in

this area, Muzaffarabad, and Karachi. Some Sikhs from India came here

before 2005 earthquake to see their native place. They met the locals and

asked about the places of their ancestors. They were happy to see these

places as if they had found new life. There is no doubt that the love of

homeland is a very lovely thing. This love of the Muslim, Sikh and

Hindu of the past is now found only in stories.35

Sikh ruins In Garhi Dupatta

Garhi Dupatta was a famous town and bigger central market

located on both sides of Jhelum river. Right side of the river is called

Hattian Dupatta and left side is called a Garhi Dupatta. Before partition,

the total population of Hattian Dupatta consisted of Hindus Sikhs and

Muslims. These people live together with great love and affection. This

town was very famous for its religious tolerance. The people of this town

were very respectful for each other. Many Sikhs were resisdent here and

most of them were belonged to the Jaat family.36 There was also a Sikh


Gurdwara in this area where the religious book of Sikhs “Gara Granth

Sahib” was recited daily. Many shops and houses in Hattian Duppata

were the property of these Sikhs. These buildings were made with the

local stones and burnt lime for strength them. This town had also a bazar

which was the center of trade. The famous European tourist “Barren

Charles Huegal” also explore this area. He wrote about a Sikh mud fort

named as “Tupotta.” In which Sikh troops lived. The presence of this fort

is the manifestation of this areas, military importance but there are no

traces of this fort now.37 In this village a well was also belongs to the

Sikhs, in its surrounding they used to celebrate the festival of “Baisakhi”.

Muslims and Hindus also participated in it. Meeting, processions and

speeches were also held in this festival and the Hattian Dupatta Bazar

was lightened up with lamps. A bridge made up of goat leather was built

on Jhelum river to connect Hattian Dupatta and Garhi Dupatta. It was

used for transportation. After revolution of 1947, the Sikhs migrated to

India and only the Muslim population was left here. In the 2005

earthquake, these ancient historical building were destroyed, and the

remaining were demolished to build modern stylish houses. Future

generations will see new cultural colors in their own eyes, if we do not

preserve this historical heritage, then who will protect our historical

assists.

Sikhan Da Bagh Kardila

This garden of Sikh people is located at Kardila, Miani Bandi

Village. In this area a large Sikh’s population was living here. They were

very brave and hospitable unfortunately, after partitioning these Sikh

migrated to Indian Punjab. Now the total population of this village is

Muslim.38


Bhagat Singh Mansion

Bhagat Sindh was famous businessman of Muzaffarabad. He run

the furnisher business. He was owner of wood factory. In Muzaffarabad,

there was a beautiful and magnificent mansion of Bhagat Singh. This

mansion was considered one of the best building of that time. This

mention area is located in the premises of forest Department near bank

road Muzaffarabad. The remains of this mention were destroyed in 2005

earthquake.39

Guph Road

Guph Road was constructed beneath the sliding area of

Muzaffarabad city. Just above the Bhagat mansion. On the upper bank of

the road in the sliding land Sikh Sadhu dug up the small cave for the

religious activities.40

Conclusion

Muzaffarabad division is a beautiful place for tourists. There are

very historical and important tourist places, but there is no government

patronage and in the time of tension, these places are out of tourists due

to Indian shelling. The Azad Jammu &Kashmir Government should take

concrete steps to attracts tourists to these places and provide them all the

facilities. This will boost the tourism industry in Azad Jammu &Kashmir

and give the government some foreign exchange. There are numerous

holy and historical building of Sikhs in Muzaffarabaddivision, then these

Sikhs should be allowed to come here. So, they can see these holy places

with their own eyes. In this way, it will give an opportunity to understand

each other culture and promote Doom and Archeological tourism. The

government of Azad Jammu &Kashmir and local authorities should

declare these sites as national assert and took measures for their

repairmen and preservation.


Reference:

Assistant Professor, Institute of Kashmir Studies, University of Azad

Jammu& Kashmir, Muzaffarabad.

1 Gen. A. Cunnighan, Sir. The ancient Geography of Kashmir, Pak Kashmir Publications,

Jhelum, 1990, P.42.

2 Anand Koul, Pandit. Geography of Jammu & Kashmir, Verinag Publishers, Mirpu,

1991, P. 01.

3 Muhid – Ul – Hassan, Professor. Kashmir Under the Sultans, Azam Garh, India, 1967,

P.66.

4Salam – ud – Din Nayaz, Un Kahi Dastan Kashmir, classic Books, Lahore, 2016 P.92.

5Prem Nath Bazar, Azad Kashmir, vernag Publishers, Mirpur, 1992, P.05.

6 Saber Afaki, Dr. Ayna – e – Kashmir, Mukhtaba jamal, Lahore, 2002, P.135.

7G.M. Mir, Jammu Kashmir Kis Geography hakikatian, Maktaba Rizwan, Mirpur, 2001,

307.

8 Sabir Afaki, Dr. Muzaffarabad, Makbol Academy Lahore, P.24.

9Ibid, P.25.

10Hashmatulla Khan Lakhnavi, Mukhtisar Tareekh Jammu-o-Kashmir, Ofset printers

Bethi, 1939, P.57.

11 Seeta ram Kohali, Professor. Maharaja Ranjit Singh, Sangmeel publications Lahore,

2004, P.50.

12G.M.D. Sufi, kasha &, Vol. II, University of the Punjab Lahore, 1948, P.723.

13M. Din Fauq, Mukamal tareekh Kashmir, Zafar Brothers and Book traders, Lahore,

1936, P723.

14 Sabir Afaki, Dr. Muzaffarabad, Makbol Academy Lahore, 2009, P.42.

15Ibid P. 153

16Tarik faiz Pracha, Kashmir Un Kahi Dastan, Muktaba Faiz Muzaffarabad, P.95.

17Rovert Wandiviaz, Sikhism, Book Hoome, Lahore, 2007, P.41.

18Ibid P.68.

19Tarik Faiz Paracha, Kashmir Un Kahi pastan, Makhtaba Faiz Muzaffarabad, P.308.

20 Sabir Afaki, Dr. Muzaffarabda, Makbol Academy Lahore, P. 300.

21 Saleem gardazi, Syed . Syahat Kashmir, Hamaliya, Publications, Muzaffarabad, P.174.

22M. Yousaf Suraf, kashmiries Fight for freedom, vol. I, Ferozsons, Lahore, 1977, P.93.


23M. Khan Nishter, Rishyat – e – Nishter, Neelum Publications Muzaffarabad, P.36.

24Dr. Sabir Afaki, Muzaffarabad, Makbol Academy Lahore, 2009, P.343.

25Interview of the professor Raja Mushtak, at his home, on Friday, 09-09-2020 at 2:30

pm.

26Barran Charles Huegal, Syahat Nama Kashmir – o Punjab, Translated by M. Hassan

Sidiqui, Majlis Taraki Adab, Lahore, 1990, P.219.

27Charles Elis Betus, Gazetter of Kashmir, P.48.

28Oral Discussion with Khawaja Ghulam Mushtafa athis home located at Khawaja

Muhallah, on Sunday 02-09-2020, at 11: 00 am.

29Interview by Dr. Abdul Karim Associate professor at his home, on Monday, 01-09-

2020.

30Interview of the professor Raja Mushtak, at his home, on Friday, 09-09-2020 at 2:30

pm.

31Oral Discussion with Anees – u – Rasheed hasmi, Research Assoiciate Institude of

Kashmir studies, on Firday, 01-09-2020, at 12:00 pm.

32Oral discussion with Zia-ul-Islam S.H.O. police at his office located at Dana

Muzaffarabad, 04-09-2020, at 3:00 pm.

33Justice M. Akram Khan, Jo Hum Guzar Chuke Hain, NIKS, Mirpur, 2014, P.32.

34Interview by Professor Raja Mushtaq Khan, at his home on Friday 09-09-2020, at 2: 30

pm.

35Oral discussion with Chudary Sadique at patikah Sikhan , on 05-09-2020, at 12: 00 pm.

36Documentary, Kashmir Virsa, AJK TV. Muzaffarabad.

37Barran Charles Hueggal, Syahat Nama Kashmir – o – Punjab, Translated by M. Hassan

Sidique, Majlis Taraki Adab Lahore. P. 2008.

38Interview by Raja M. Ashraf Khan (Late), Forest Officer of Forest department of AJ&K

Govt. on Sunday, 03-09-2020 at 2: 00 pm.

39Oral Discussion with Kh. Ghulam Mustafa, at his home Khawaja Muhallah on, 02-09-

2020 at 11:00am.

40Interview by Professor Raja Mushtaq Khan, at his home on Friday 09-09-2020, at 2: 30

pm.

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