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Punjabi curse

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These 7 Punjabi Cuss Words Are So Damn Hilarious That They Make You Stop Fighting, And Split In Laughter!

Punjabis have three things that they are proud of Food, their Culture and Cuss Words!

Oh yes! You read it right! Punjabis have hilarious cuss words that might sound offensive, but are often said out aloud in good humour.

If you ever come across a Punjabi guy with a high-spirited soul, you are bound to hear cuss words like ‘teri pen di’ and ‘Cunjar’ even in a friendly conversation. Yes! That is how they are, they can make even monotonous conversations hilarious!

Most people get offended by the cuss words that refer to body parts of your ahem… mummy and sister, but we will focus on the non-offensive cuss words here.

Disclaimer: Even then, do not try them on your parents or elders! If you get bitch-slapped or whupped, don’t blame us! We warned you! 😛

Try these on your friends 😉 Amaze them with something new!

Alright! Drum roll please…. No! Dholak roll please!

Here are the 7 Punjabi cuss words that will make you roll in laughter! Kick back your socks and be prepared to laugh your guts out!

If you have a friend who smells and doesn’t maintain proper hygiene, yell out ‘Boo de bojey’! Don’t forget to tell them the meaning. Force them to repent and die in guilt if they do not take a bath even after this insult! 😛

• Tuare Booth Pan Chate Hai? – Do You Want Your Face Broken Mister?

Literally it means, you have enough wings to fly high now? Let me bring you down and beat the shit outta you!

If you have a blabbermouth or know-it-all friend, use this cuss as a counter measure to shut them up for good. This might make them fear you! 😛

• Dhaun Napp Deyange Tuhaddi! – Hold Him By The Neck And Make His Squeal!

If there is someone who is annoying you beyond comparison, hold up their collar and yell this out! That outta scare the nightmares out of him! 😛

Be advised, this cuss words are used by Punjabi daddies when they want to beat their child for misbehaving. You have been warned again 😉

• Onda Phuddu Lagge Ai – He Is Very Lucky!

If any of your friends passes his/her exam without even studying, say this to him! It literally means someone who got lucky even when he/she didn’t work that hard for it or got something out of the blue!

• Shaitaan Diyaan Poonch! – Naughty Little Fella!

This totally applies on naughty kids who simply don’t stop running around or creating mischief! 😛 Remember how you too were a ‘Shaitaan Diyaan Poonch’ yourself when you were a kid! 😀

• Chitta Baandarr/ Kaala Baandarr – White Monkey/ Black Monkey

If you have a friend who is despicably fair or dark, you might jestingly call them this. If you get punched, we won’t take you to hospital! 😛

• Pendu! – Illiterate Sardaar Or Someone Who Is From Rural Punjab

This is normally said for someone who is stubborn or isn’t very smart. If you yell out Pendu! At someone, make sure you are yourself a non-Pendu first! Who knows, maybe you are yourself a Pendu!

That’s it! These are some non-offensive Punjabi cuss words that are often blurted out in light humour. Try them on your friends.

Make everyone laugh and cut the tension.

As Punjabis always say… ‘Laala Musa Kharian Pehn Yahn Savarian’ – I am going to do what I want!, do something hilarious and make everyone smile!

Iblees

Punjabis don’t just swear to offend and insult, we swear to divulge information, communicate ideas and enrich each other’s lives with meaning. We strive to make this world a better place by substituting mundane phrases with colourful abuse. The following are just some of the ways in which we accomplish this.

O Phuddi Deya: Hey you

Ja Pehn Yahvaa: Go away

Teri Bund PaaR Deyanga: I don’t like you.

Teri Bund PaaR Ke Hath Ich PhaRa Deyanga: I really don’t like you.

Aa Vayi, Kutteya, Dalleya, Kanjara!: I like you!

Zehn Nu LoRay Lag Gaye Ne: I am confused.

Changi Bund Bandooq Hoi Ai: I am worried.

Bund Ich Khurak Hond’ai Ai: I want to do something inadvisable.

TeriaN KyoN ChuwaN SaRdiaN Ne?: What’s it to you?

Ai Ki Lulbaazi Ai?: This is not right.

Meri Bund Maar Lao: I’ve had enough.

Laala Musa KhariaN Pehn Yahn SavariaN: I am going to do what I want.

O Kithay Bund Marai JaandeiN?: Where are you going?

TuN Kithay Pehn Yahn Gai Aa Si?: Where have you been?

Lun Baabay Da!: No way!

Ud’da Teer Tu’i Ich Le Layai: I have gotten myself into trouble.

Hun Lun PhaR Ke Beh Rao: Nothing can be done now.

Kisay Vele Bund Nai Vi Marayi Di: Do something useful for once.

Tenu Bund Taar Ayi Ai?: And you know this, how?

TuN Nira Lun ‘i AiN: I am disappointed in you.

TuN Aap Hi Ungal Layi Honi: It’s your fault.

Teri Maa Nu Sunday Pein: I hope it doesn’t work out for you.

Onhe Bund Leni Keeti Ai: He criticized me.

Onhe Meri Bund Ich BaaN Pai Ai: He won’t leave me alone.

Onda Phuddu Lagge Ai: He is very lucky.

Ai BaRa Gandoo Ai: He’s very clever.

Tu’i Khali Kar Ditti Su: He’s given up.

Lun Te Chand Maari Su: That hurt on a personal level.

O Pehn Di Lun!: This is amazing!

BundaaN PaaR Deyan Ge!: We will triumph.

TussaN Ki Yehn Khata Khole Ai: I do not trust your establishment.

Ullo Da Patha!: I can’t swear because the kids are listening.

The language curse: How proud community names have been reduced to insults in Pakistan

Adequate space and storage should be provided for these items to reduce the likelihood of ignition. Next, it is necessary to establish effective fire prevention measures. This includes implementing strict safety protocols, such as regular inspections, maintenance, and repairs of electrical equipment.

Calling someone Kanjar or Chuhra, Hindu or Yahudi is a slur in Pakistan. And these communities, who have long fought institutional biases, don't deserve this.

My best friend and I have a tradition that is perhaps shared by thousands of Punjabis all over the world. I hurl a curse at him and he responds in similar fashion. Usually, I call him “Kanjar” and he calls me “Harami”. However, every time this word comes out of my mouth, there is a sense of shame accompanying it.

Not because I am embarrassed by my language, but by how easily I reinforce the structural biases inherent in language that give a particular word a particular connotation, making it a curse or a blessing. For example, there is nothing intrinsic about the word Kanjar that renders it a suitable curse for my dear friend. It becomes a curse because it is a product of societal prejudice that identifies one caste as a curse.

Kanjar, traditionally, were a nomadic tribe that eventually settled in different cities of India and Pakistan. In Pakistan, their caste is associated with the prostitution business, with the women serving as prostitutes and the men as pimps.

Fouzia Saeed from Islamabad, many years ago, wrote a wonderful anthropological account of the prostitutes of Lahore’s Hira Mandi in which she brought to life the sub-culture of the community. She talked about how within the community, the Kanjar caste holds a particular status because of their long association with the profession while prostitutes that do not belong to the Kanjar community are looked down upon. It is, therefore, interesting that while in broader society their caste becomes a curse, within their sub-culture it is a matter of honour.

Mirasi is another caste from Punjab that is looked down upon in society and referred to as a curse more often than not. A few years ago, I was interviewing a popular kirtan singer from Lahore whose ancestors belonged to the Mirasi clan but who was particular about not being associated with it because of the social stigma. Known as keepers of tradition, Mirasi in traditional Punjabi societies memorised and then narrated the heroic deeds of prominent families from their localities.

They were also associated with music. In Hira Mandi, they formed an integral part of the community, rendering their musical skills to the Kanjar. Young and old patrons from families of high caste and class descended upon this unholy mohalla every night to appreciate the music and dancing skills of the Mirasi and Kanjar – the same people who, once outside, cursed these professions and, hence, these castes, declaring them unacceptable in “civilised” society.

Nomadic clans

In urban and rural Punjab, where there is a systematic bias towards nomadic communities, Changar is another clan that is looked down upon in “respectable” society with all kinds of biases prevalent about their eating and mating habits. They are on the lower rungs of the caste hierarchy, a fact reflected in the connotation the word carries.

Chuhra and Mussali are other examples of “low” castes and usually used as slurs. Historically, members of the Chuhra community were associated with the sweeping profession and, hence, regarded as untouchables. Even after their conversion to Islam and Christianity, many community members continued to suffer the same treatment at the hands of their co-religionists.

In Pakistan, a particular situation has emerged regarding this caste and how it is conceived by a large segment of society in Punjab. Following the riots of Partition, a sizeable population of untouchable Hindus in the state converted to Christianity, but continued the same occupation. Therefore, one today finds a large population of Christians engaged in this profession. Over the years, as societal bias against the Christianity minority in a Muslim-majority country escalated, Chuhra was used as a derogatory term to refer to Christians from various castes.

Mussali is another “untouchable” community that converted to Islam but could not shrug off the stigma their clan carried. This word, like Chuhra, is used as a slur today.

Growing bias

While a lot of these biases are deep-rooted and go back several generations, there are other identities that have become curses as society around us changes. Today, Hindu is one such word that does not always have a positive connotation. It is sometimes used to refer to someone who cannot be trusted and is conniving. This social attitude reflects how our multi-religious society became monolithic after Partition.

Similarly, Yahudi, the Arabic translation for Jew, is another term now used as a slur. Perhaps there has always been a historical bias against Jews in the Muslim community, but the situation worsened after the creation of Israel and the word acquired a new connotation.

There are several other biases and racist slurs that are couched comfortably in our language and used unconsciously by its practitioners. Many people might not even have racist or casteist intentions as they use these words, but that does not condone them of the prejudice they create each time they refer to these communities as slurs. Kanjar, Mirasi, Chuhra and Changar are not insults but proud communities with a long history of perseverance in the face of major institutional bias. It is time our languages rid themselves of such biases premised upon centuries of discrimination.

Haroon Khalid is the author of the books In Search of Shiva: a study of folk religious practices in Pakistan and A White Trail: a journey into the heart of Pakistan’s religious minorities.

• Caste
• Pakistan
• Language

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