The Background of Punjabi Language — Muhammad Asif Khan

Muhammad Asif Khan (November 29, 1929 — March 17, 2000, Jalandhar) was a great researcher, critic, and thinker of Punjabi literature. His book “The Background of Punjabi Language” is a document of fundamental importance in the context of linguistic research and criticism, in which he proved through scientific and historical references that the background of the Punjabi language connects with the language of the most ancient tribes of Punjab. This book was first published in 1960 and later in 2003 and 2014 by the Punjabi Literary Board as well. This 160-page book contains a total of 4 major articles that explain various aspects of the Punjabi language. Muhammad Asif Khan also served as the first secretary of the Punjabi Literary Board, which is why a special kind of organizational and academic maturity is evident in his writing. The four main titles of this book are as follows:

1. Bharey Bhandar (pages 10-32)
2. Penghwan (pages 33-41)
3. The Background of Punjabi Language (pages 42-149)
4. Components of Punjabi Language (Urdu article)

Muhammad Asif Khan’s style is purely academic and research-oriented, where he presented arguments with great courage to prove the antiquity of the Punjabi language. He believes that Punjabi is not a borrowed language but rather contains within itself an infinite ocean of words, which has been growing in the bosom of Punjab’s land for centuries.

1- Bharey Bhandar (Full Treasury)

In this article, Muhammad Asif Khan explores the vastness of Punjabi vocabulary and its semantic depth. “Bharey Bhandar” means a storehouse, warehouse, or a large quantity gathered in one place. Asif Khan believes that Punjabi language has such an abundance of words that we have no need to look toward any other language, but unfortunately we have never benefited from this precious treasure of our own language. He expresses sorrow over the fact that we have diamonds and pearls available to us, yet like beggars we beg for words from other languages. On this academic negligence, he beautifully recorded this couplet:

“If sweets (batasay) are available at home, then like beggars,
What is the need to spread one’s lap (to beg)?”

This means that if you already have sweetness (batasay) in your own home, then your beggar-like state of spreading your lap at others’ doors is unbecoming. Asif Khan’s critical perspective is that the number of words available in Punjabi to express human emotions, natural scenes, and everyday experiences is found in very few languages. This concept of “Bharey Bhandar” is a wake-up call for the Punjabi nation to understand the linguistic heritage of their mother tongue and use it for academic work. According to him, Punjabi’s vocabulary is not limited to ancient poetry; rather, it possesses the full capacity to meet the demands of the modern era. The only need is that we connect with our roots and search for rubies and pearls from this “Bharey Bhandar” of our language.

Bharey Bhandar (Continued)

In this article, Muhammad Asif Khan highlights the immense potential of Punjabi for lexicography, writing that Punjabi has distinct words for animal sounds, the names of their young, and every aspect of nature. He firmly believes that no language is inherently weak; rather, its academic and literary status lies in the hands of its users. Punjabi’s ancient classical literary heritage testifies that there is no shortage of words in this language for Sufism, philosophy, and emotional expression.

Regarding the new technical terms needed in today’s era, Asif Khan believes that Punjabi has the full power to fulfill them. He presents a very interesting linguistic example: the word “Psychology” is formed from two Greek words “psyche” (soul) and “logy” (study). If we look at the Punjabi word “Saar”, which is used in the meanings of knowledge, news, iron, sword, ego, and mystery, then we can use it in place of “logy” to coin new terms. For example:

• Psychology ← Jat Saar (Knowledge of the self)
• Biology ← Jeeo Saar (Study of life)

This analysis proves that Punjabi is not merely the language of villages or emotional poetry; rather, it has the full capability to become a scientific and academic language, provided we understand its basic roots and mold them according to the modern era.

2- Penghwan (Lineage)

In this important article, Muhammad Asif Khan adopts a revolutionary position regarding the ethnic and historical relationship of the Punjabi language. He attempts to prove through solid linguistic examples that Punjabi has no inherent relationship with Sanskrit. This theory is completely opposite to common traditional thinking, which labels Punjabi as a corrupted form of Sanskrit.

Asif Khan, citing the ruins of ancient civilization centers such as Harappa, Sarai Khola, Jalilpur, and Mohenjo-Daro, says that the artifacts found from these places indicate that Punjabi is an ancient and distinct language that was the language of the original inhabitants of this region. He argues that if Punjab’s civilization is older than Sanskrit, then how can the language of this region be the daughter of Sanskrit?

Although some linguists today still consider Punjabi to be a language of Aryan root, Asif Khan rejects this theory. He challenges the theory of major researchers like Monier-Williams, R.L. Turner, and Hali Whaley that “Sanskrit is the mother of Punjabi.” According to him, the similarity seen between Sanskrit and Punjabi words is due to Sanskrit being influenced by Punjabi, not because Punjabi originated from Sanskrit. Asif Khan’s reasoned style of expression grants Punjabi’s historical background a new and independent status, which is very valuable from a research perspective for CSS and PMS students.

Penghwan (Continued)

Muhammad Asif Khan points to the common mistake of linguists that they declare one language to be the mother of another. According to him, the process of language evolution is not that simple. He states:

“The attention of these scholars never went to the fact that one language does not give birth to another language.”

The philosophical meaning of this is that every language is a product of its geographical and social conditions. It is possible that two languages may exchange with each other, but to say that a complete language was born from another is against linguistic principles. Asif Khan emphasizes that Punjabi has its own local roots that are much older than Sanskrit.

3- The Background of Punjabi Language

In this article, Muhammad Asif Khan provides an academic review of three major and well-known theories about the origin of the Punjabi language. This article is the largest part of the book, in which Punjabi is examined by including it in the group of Indo-Aryan languages. He has divided this discussion into three important point-based theories to facilitate the reader’s understanding:

1- Vedic ← Sanskrit ← Prakrit ← Apabhramsha ← Hindi languages (Punjabi, Sindhi, etc.) According to this theory, Sanskrit is considered a written language bound by grammatical rules, whose principles are described in Panini’s famous book “Ashtadhyayi”. After this, the colloquial Sanskrit became “Prakrit”, which over time deteriorated and took the form of “Apabhramsha”, and then from this Apabhramsha, the existing Hindi languages like Punjabi and Sindhi emerged. Asif Khan does not fully accept this lineage.

2- Vedic ← Indo-Aryan languages This theory states that existing Indo-Aryan languages emerged not from Sanskrit but directly from “Vedic”. Proponents of this theory say that the grammar of these languages is completely different from Sanskrit, so they are not the offspring of Sanskrit but its sisters or contemporary languages.

3- Punjabi is a non-Aryan language This is Asif Khan’s own and most important position. He says that the original origin of Punjabi predates the arrival of Aryan tribes. He mentions the non-Aryan tribes present in the “Rig Veda” and proves that these local tribes of Punjab had their own language, which remained in its original form despite Aryan influences.

Asif Khan’s analysis is very important for those CSS students who want to understand the linguistic evolution of Punjabi. His objective is to prove that Punjabi is an autonomous and ancient language whose roots are connected to the most ancient inhabitants of this land.

The Major Reason for Considering Punjabi Aryan

Muhammad Asif Khan, tracing the root of this academic misconception, explains why Punjabi is considered an Aryan language. According to him, before partition, an institution called “Bhasa Bhag” was established in Patiala, which did very little for the expansion of the language. This institution consciously added many words to Punjabi by adding prefixes and suffixes, which were originally from Sanskrit. Due to these borrowed words, the impression was created that Punjabi is an Aryan language, although these words were added later for academic necessity.

Additionally, Punjabi poets also liberally added words from Sanskrit, Arabic, Persian, and other languages to fulfill the needs of their verses and to establish the rhythm of rhyme and refrain. According to Asif Khan, this linguistic mixture is the major reason why researchers failed to recognize Punjabi’s original and pure non-Aryan origin.

Punjabi as a Non-Aryan Language: The Opinion of Archaeologists

To prove Punjabi as an ancient and non-Aryan language, Muhammad Asif Khan presented solid archaeological references, which are of decisive importance for students of history. His analysis is based on the following facts:

• Age of human remains: Studies of human remains around the world show that the age of human writing in Africa is approximately 2.6 million years.
• Antiquity of Punjab: The earliest remains of true humans have been found in the Punjab region. According to experts, the age of human remains found in Punjab is 15 million years old. This fact proves that the land of Punjab is the early cradle of human civilization.
• Reference of a French expert: The famous French archaeologist Henri Vallois said a very important thing about the antiquity of Punjab, which Asif Khan presents in support of his position:

“The first true human took breath on the land of Punjab.”

Asif Khan’s reasoning is that if the first conscious human in the world was settled in Punjab, then his language must also be among the oldest languages in the world. Aryan tribes arrived much later (approximately 1500 BCE), while Punjab’s civilization and language are millions of years old. This historical fact negates the theory that Punjabi is a branch of Aryan languages. Asif Khan’s scholarly point has sparked a new debate in the field of Punjabi linguistics, connecting the Punjabi nation to its true identity.

The Opinion of Linguists

Muhammad Asif Khan, advancing this academic discussion, raises the question that if Punjab’s civilization is so ancient, then what was the language of its original inhabitants? According to him, that language was “Punjabi” itself, because this region has been inhabited for millions of years. Linguists have described a sequence of Punjab’s ancient tribes as follows:

• Negrito ← Austric ← Dravidian ← Aryan

Names of Punjab’s local tribes are also found in the Rig Veda, such as Dasya, Asara, and Pani. According to Asif Khan, when the Aryans entered the regions of Sindh and Punjab, the ancient tribes here were already present in a highly developed form. Especially the people of the “Pani” tribe were rich, merchants, and skilled in craftsmanship. All these tribes had their own language that was already deeply rooted here before the arrival of the Aryan language.

The Rig Veda

According to Muhammad Asif Khan, the “Rig Veda” is not only a religious book but also a preserved record of Punjab’s ancient history. It frequently mentions those non-Aryan tribes who were the inheritors and inhabitants of the Harappan civilization.

Asif Khan presents the point that these ancestors of the Harappan civilization had their own complete and robust language. These tribes were not nomadic but were the owners of a great urban civilization, so their language was as solid as their social status. The story of the clash between Aryan and non-Aryan tribes in the Rig Veda was actually a clash of two different civilizations and two different language families.

The Phase of the Vedic Language

In this section, Asif Khan analyzes the evolution of the Aryan language and its local influences. He writes that when the Aryans came to Punjab, they brought their own distinct language. But the language we find today by the name of “Vedic Sanskrit” or “early Sanskrit” was not purely Aryan.

Asif Khan believes that the language that Panini and Hindu pandits bound by grammatical rules and named Sanskrit was actually formed by the interaction of Aryan and the local languages of Punjab. Asif Khan emphasizes that the language compiled by Panini was not understood by common people; rather, it remained the language of pandits and the elite. In contrast, the popular language of Punjab (which in the background was Punjabi) continued on its natural path and remained free from the artificial structure of Sanskrit. This analysis proves that Punjabi has its own continuous and ancient existence that existed before Sanskrit and continued after it as well.

The Phase of the Vedic Language (Continued)

Muhammad Asif Khan, further advancing this linguistic discussion, says that it was due to the local interaction of the Aryan language that it was named Prakrit. According to most scholars, it was their “Vedic” itself. But the reality is that due to the influence of local tribes, non-Aryan words also entered the Rig Veda, such as fruit (phal), sesame (til), worship (poojna), and time (kal), etc. This is proof that the language of Punjab’s ancient inhabitants was also influencing the vocabulary of Aryan religious books.

The Phase of Sanskrit

The literal meaning of Sanskrit is “refined” or “well-prepared language”, meaning the language that was polished and adorned by rules. According to Asif Khan, most scholars consider it the daughter of Vedic, but they also say that Sanskrit is by no means the mother of modern languages. According to him, in the Vedic period, language had two forms:

1- The colloquial form: This was the natural form that kept changing over time and remained the language of the people. 2- The literary form: This was the form of writing and reading that developed and adopted a standardized shape, spreading from Punjab to Bengal and from Kashmir to the south.

Due to the need to create uniformity in the literary form, Panini wrote his famous book “Ashtadhyayi”. But Asif Khan argues that although Sanskrit was uniform in writing, it still could not escape local influences. Evidence of this is also found in the books of Sahain, Katyayan (Vartik), Jayaditya (Kashika Vritti), and Patanjali (Mahabhashya), where the glimpse of local dialects and words is clearly visible.

Acknowledging the academic and linguistic greatness of Sanskrit, Asif Khan also quotes the famous British orientalist William Jones (1786 CE):

“Sanskrit is a magnificent language, more perfect than Greek and more copious than Latin.”

But along with this magnificent praise, Asif Khan also clarifies that this perfection of Sanskrit is evidence of its “artificiality”, while the popular language of Punjab (Punjabi) remained separate from this rigid structure of Sanskrit in its natural and evolutionary journey. This analysis is decisive for those CSS students who wish to evaluate Punjab’s linguistic history on academic foundations.

The Phase of Sanskrit (Continued)

According to Muhammad Asif Khan, the main point is that the words of the local language of non-Aryan Vedic-speaking tribes like “Asara” and “Dasya and Pani” laid the foundation of Sanskrit in the heart of Madhya Pradesh (UP). This is an important geographical and linguistic point that the structure of Sanskrit could not have developed without local influences. Asif Khan believes that:

• Neither Vedic nor the language of UP entirely: Sanskrit was neither completely Vedic nor was it the popular language of UP.
• Sanskrit was the Urdu of its time: Just as Urdu became a camp language and literary language through the interaction of various languages, Sanskrit was also such a language of its era that was not particular to any specific region but held a “Universal” status.

The Phase of Prakrits

Regarding Prakrits, Asif Khan’s analysis is very deep, highlighting the linguistic history before the Aryan era. According to him, before the arrival of the Aryans, local languages (non-Aryan) existed here, and each region had its own Prakrit. In this regard, he compared two major theories:

1- The theory of Markandeya, Vachi, Hemachandra, etc.: These scholars believe that Prakrits are lower than Sanskrit, meaning they emerged from the deterioration of Sanskrit. But Asif Khan rejects this theory because due to Panini’s “Ashtadhyayi”, no change occurred in the grammar of Sanskrit, so it is incorrect to say that Prakrits emerged from Sanskrit. In fact, Prakrit is the name for a collection of various nominal languages.
2- The theory of De Gunay, Upadhyaya, Pritam Prakash Singh: Asif Khan appears to support this second theory. According to it:
• Prakrit means “natural”: These are the natural languages that used to come from the mouths of the people.
• It comes from Vedic: The origin of Prakrits is parallel to or even earlier than the Vedic period, not from Sanskrit.

This discussion proves that the popular language of Punjab (Punjabi) is actually a developed form of those ancient Prakrits that existed even before the artificial rules of Sanskrit. This point is a very weighty argument for proving the linguistic origin of Punjabi in CSS papers.

The Phase of Prakrits (Continued)

Muhammad Asif Khan, presenting a third and important theory regarding Prakrits, writes that giving a religious color to Prakrit is also wrong. According to him:

3- The theory of Sadhu, Pishmal, S.M. Katare:
• Prakrit means “ancient/original language”: This theory believes that Prakrits were actually the natural language of the local and ancient people of Punjab, free from Aryan influences. Asif Khan fully supports this theory, because it strengthens his fundamental position that Punjabi is a non-Aryan and most ancient language.

The Phase of Apabhramsha

After Prakrits, the next stage of linguistic evolution is called “Apabhramsha”. Regarding this, Asif Khan’s analysis is based on the following points:

• Meaning “corrupted language”: Literally, Apabhramsha refers to a language that has deviated from its original form or has become corrupted.
• Lower than Prakrit: The common belief is that when Prakrits underwent further changes, they came to be called Apabhramsha.
• According to Chanda: According to the famous linguist Chanda, this theory about Apabhramsha has been presented:

“Apabhramsha refers to regional languages, which are very many in number.”

Asif Khan, mentioning conflicting opinions about its origin, raises a logical question that if Panini had bound Sanskrit in grammar and Prakrits were naturally flourishing, then why was the separate concept of “Apabhramsha” created? According to him, these are just different names for linguistic changes, while the flow of the popular language remained the same.

The Phase of Modern Languages

In the final stage of the linguistic journey, Asif Khan mentions modern languages that emerged in their clear form after the Apabhramsha period. These include:

• Punjabi, Sindhi, Hindi, Marathi, and Bengali.

Asif Khan’s argument is that although all these languages have distinct identities today, the background of Punjabi is separate and older than all of them. According to him, Punjabi did not begin its journey from any single Apabhramsha but from that most ancient “Prakrit” of Punjab that was spoken during the Harappa and Mohenjo-Daro era. This academic discussion proves that Punjabi’s connection is directly with the original inhabitants of this land, which remained firm in its foundation despite centuries of linguistic change.

The Antiquity of Punjabi Language, Its Original Foundation, and Its Geographical Boundaries: Opinions of Linguists

Linguists have presented various theories about the antiquity of the Punjabi language, its original foundation, and its geographical boundaries, which are clearly visible in this picture. At the beginning of the picture, it is stated that several different views exist about Punjabi, among which three major names are Cobrick, John Beames, and Sir George Grierson. Cobrick believes that Punjabi originated from the Saraswati River, while John Beames thinks that the language of the region between the Sutlej and Jamuna is the original Punjabi. On the other hand, Sir George Grierson’s position is that this is all the language of eastern (Indian) Punjab. If we deeply analyze these theories, we find that these scholars kept trying to confine Punjabi to a limited geographical region, although the linguistic aspect and history of Punjabi are much more ancient and vast. Cobrick’s connection with Saraswati is an attempt to link it with the ancient Vedic era, while John Beames’ boundary is purely geographical, ignoring the evolutionary journey of the language.

Here it is also important that many of our local scholars have greatly praised George Grierson’s work and have advanced their research according to him, but in reality, Grierson’s research is prone to errors. The critical point about George Grierson is very telling: he was only an expert in the Kashmiri language, and the scale on which he conducted research was beyond the capacity of a single human being. He claimed to have discussed 179 languages and 549 dialects, which seems almost impossible. If a researcher talks about so many languages, his depth and academic truth become questionable, because every language has its own temperament and historical background that cannot be understood through superficial study.

Therefore, John Newton’s statement seems more weighty and closer to reality; he said a profound thing:

“The language of the region between the Jamuna and Sindh rivers is Punjabi.”

John Newton’s saying beautifully describes the true geographical and linguistic identity of Punjabi. This definition presents Punjabi not as a language of a small region but as a great civilizational heritage spread between two great rivers — Sindh and Jamuna. This region is actually the fertile land where Punjabi was born, grew, and created its own distinct academic and literary identity. Instead of getting lost in figures like Grierson, Newton identified that piece of land that has been the abode of Punjabi Sufis, poets, and common people for centuries. This analysis is also important for CSS and PMS students because they should not rely only on the statistics of Western researchers to understand Punjabi’s antiquity but should also examine linguistic and geographical facts.

Linguistic Aspects: Scholarly Examination of Morphology and Syntax

In the study of Punjabi linguistics, two basic aspects of language are considered most important: morphology and syntax. Morphology relates to the structure of words and their internal formation, i.e., how a word is formed and what changes occur within it. On the other hand, syntax relates to the grammatical structure or arrangement of a sentence, i.e., how words are strung together in a specific order to form a complete sentence. These two aspects together form the foundation of any language’s grammar. The solid position of linguists is that without the combination of morphology and syntax, no language can stand as a complete structure. To examine the individuality of any language, it is necessary to see whether its structure differs from another language. A language cannot be considered derived from another simply by borrowing words; rather, its morphological and syntactic structure is the proof of its authenticity.

When we examine the antiquity and structure of Punjabi, the fact emerges that the basic structure of Punjabi does not match Vedic, Sanskrit, Prakrit, or Apabhramsha. This is a major academic point that proves Punjabi is an independent and ancient language. If we decide based only on words, we can be deceived, because Punjabi has a large vocabulary of words from many other languages that have become part of this language over time. For example:

• Arabic words: Allah, hamd, shareek, rizq, khalaq, hukm, qayamat, etc.
• Persian words: siyah, gumaan, dar, piyala, beparwah, etc.
• English words: school, station, farm, doctor, boot, pistol, etc.

Like Estonia or other countries, the exchange of words between languages is a natural process, but based solely on the presence of these words, we can never say that the Punjabi language emerged from Arabic, Persian, or English. Punjabi has its own distinct spirit hidden in its sentence structure (syntax) and word usage (morphology). In CSS exams, this question is often asked: Is Punjabi a corrupted form of some other language? There, this argument proves very effective: borrowing words is one thing, but the grammatical structure of a language is its true identity, and Punjabi is completely unique and autonomous in this matter.

Components of Punjabi Language and the Artistic Qualities of the Book

In the evolution of Punjabi linguistics, “Components of Punjabi Language” is a very important topic, which was first published as an article in the Urdu daily “Imroz” in 1959. This writing carefully examines the influences of other languages included in the structure of Punjabi. According to research, words from Mandari, Dravidian, Brahui, Pali, and many other ancient languages have been incorporated into Punjabi, which strengthened the linguistic structure of Punjabi. This analysis tells us that Punjabi is not a language that emerged suddenly; rather, it is the result of centuries of civilizational interaction and linguistic exchange. In the CSS syllabus, this point is of fundamental importance: we should reach the root of those words that Punjabi has absorbed within itself.

When we study the “artistic qualities of the book” that presents this theory, certain important aspects emerge that give this research the status of a “document”. This book presents solid academic evidence that the civilization and culture of this land were at their peak, and this was long before the arrival of invaders. This refutes the commonly accepted theory that Punjabi has no ancient status of its own. Although other languages have given vocabulary to Punjabi, Punjabi has remained a distinct, free, and autonomous language in its own place. The greatest quality of the book is that it provides reliable and authentic material regarding other languages, which is a great asset for researchers.

Further exploring the style and research methodology of the book, we find that:
• Comparative review: The author, building upon previous research, presents a comparative review of them, making it easier to understand the facts.
• Fluent style: The writing style is captivating and fluent, keeping the reader engaged in continuity.
• Unbiased research: The research discusses only the truth, away from prejudice, which is the sign of a true scholar.
• Nature of language: Here, it is also important that the language of the book is “complex and layered”, meaning it is written for those with academic taste and researchers rather than general readers, so that the academic prestige of Punjabi can be restored.

These artistic qualities prove that this work on the linguistic evolution of Punjabi and its components holds the status of a milestone. It is also an invitation for today’s scholars to evaluate Punjabi’s history on modern scientific and linguistic foundations.

Sources of the Book and Conclusion: Asif Khan’s Service to Punjabi

Looking at the final aspect of the book, we find that this is no baseless research; rather, to solidify his argument, the author has provided details at the end of the book of all the books used in this research journey. This list of sources proves that the author did not rely merely on hearsay but drew his conclusions after deep study of historical, linguistic, and literary books. The presence of sources is the greatest evidence of credibility for any academic work, and the references Asif Khan provided in every chapter of this book open new paths for researchers.

Conclusion

The essence or conclusion of this entire discussion is that Asif Khan’s love and devotion to Punjabi were unparalleled. It was his boundless love for Punjabi that bestowed a new height and academic prestige upon the Punjabi language. At a time when Punjabi was being ignored as just a “language”, Asif Khan proved through his academic ability and tireless effort that Punjabi is a complete cultural language that holds within itself centuries of history and grammatical maturity.