INPUI: Hmar News & Info

(A Speech delivered by Prof Lal Dena* on the occasion of Patriots’ Day Observation at Manipur University on 13 AUGUST, 2011).

On this day of 120^th years ago, the brave sons of Manipur, Koireng Jubaraj Tikendrajit Bir Singh,Thangal General, Niranjan Subedar, Kajao and Chirai Naga had laid down their life in defense of Manipur’s integrity and independence. Some questions may be raised in this connection. Was their arrest, trial and condemnation to death justifiable on charges of waging war against the British rulers? Did the British colonial officials have the right to intervene in the internal affairs of an allied independent country? Did the rulers of Manipur owe any sort of allegiance to British paramount power by their own deeds or otherwise? The answers to these questions can best be analyzed in the context of the status of Manipur vis-à-vis to British India during the 19^th century.

Manipur had established a formal relationship with British India since the late 18^th century. This relation was based on friendship and close understanding. Throughout the 18^th and 19^th century, Manipur had been an independent kingdom. The so-called sanads which guided the relation between British India and Indian native states were not operative in Manipur. In other words, Manipur was not a sanad state like other native or princely states in the Indian sub-continent. Therefore, the British laws cannot be applied to a person of another independent country. Nor does the international law permit this.

Was there any treaty by which British India could claim Manipur’s allegiance to British empire? The first treaty on 14 September, 1762 concluded between Haridas Gossain on behalf of Bhagyachandra (Jai Singh) and Harry Verelst on behalf of the East India Company was essentially a defense alliance between Manipur and British India. It was not a subsidiary alliance as it was concluded between Indian states and British India. The terms of the treaty was that the two signatories should help each other in times of external war. As agreed upon in the treaty, the two powers helped each other during the first Anglo-Burmese war, 1824-1826.

After the ejection of a Burmese army from Cachar by a joint British and Manipuri forces in 1826, Burmese had retreated into Manipur. Gambhir Singh, a young dynamic leader with his 500 Manipuri troops had driven out the Burmese army out of the valley of Manipur and across the Ningthi river. The actual liberation of Manipur which had been under the domination of Burmese rulers and their vassal rulers in Manipur for about seven years from 1819 to 1826, did not involve direct British intervention. It was accomplished by the Manipuris themselves on 22 January, 1826. By the treaty of Yandaboo on 24 February, 1826 which closed the first Anglo-Burmese war, both Burma and British India solemnly reaffirmed their recognition of Manipur’s independence.

The third and the fourth treaty concluded between Manipur and British India in 1833 and 1834 were concerned only with defining of the borders of Manipur with Cachar which was annexed to British India in 1834. A careful study of all these treaties shows

that there is nothing in them which affect Manipur’s sovereignty. There is also no condition for Manipur of ‘owing her allegiance’ to the British India. There is no clause in

all these treaties which directly or indirectly prejudice the state of Manipur as an independent kingdom.

James Johnstone, former political agent and Alexander Mckenzie, bureaucrat-turned historian, claim that Manipur, though independent, is at the same time a ‘protectorate’ or a ‘protected state.’ In the strict sense of the term, the so-called protected state was never incorporated with an imperial state. Historically and theoretically, protected states were independent states which at most voluntarily requested or accepted the protection of another power which promised to defend the former against all third parties. Moreover, from the standpoint of an imperial state, the purpose of establishing a protected state rather than a former colony was to achieve a specific objective without commitment to full control but to exclude some other rival powers in such protected states.

Let us now see the role and position of the political agent in Manipur. To what extend did the presence of the political agent make an inroad on the sovereign power of Manipur? The political agent was to act as mainly a medium of communication between Manipur and Burma. As occasion might require, he was also to prevent border feuds and disturbances which might lead to hostilities between Manipur and British India. James Johnstone, one of the most influential political agents has rightly defined the role of the political agent thus: “The political agent is dependent on the wish and pleasure of maharaja for everything”. This sums up the limit of the political agent’s influence on the day-to-day decision-making processes of Manipur and his presence was not related at all with the sovereign power of Manipur.

Another sensitive issue which was often the cause of anxiety is the issue of succession. For succession, sons sometimes murdered father and brothers murdered brothers and fathers. This is a common occurrence in the history of Manipur. But the question we are concerned with here is: did the colonial agent have any say as to who would be the king or ruler of Manipur before 1891? Could the colonial authorities in Fort William dictate the people of Manipur in the selection of their king? Gambhir Singh, by virtue of his own merit and strength became the ruler of Manipur in 1826. Nar Singh assisted his brother Gambhir Singh in the reconstruction work of Manipur after Burmese had evacuated Manipur. After Gambhir Singh’s death, Nar Singh became king as Chandrakirti, the infant-son of Gambhir Singh was hardly two years old. Devendra Singh succeeded his brother Nar Singh who died on 11 April, 1850. Devendra was of course given British recognition which was not conditional.

When Chandrakirti became mature, he made an elaborate preparation to regain the throne of Manipur and moved towards Manipur from Cachar. Chandrakirti soon gained popularity and a large number of Manipuri soldiers began to join him. Unable to resist Chandrakirti’s forces, Devendra fled from Manipur at night.

On 13 July, 1850, Chandrakirti duly became the king of Manipur. On the suggestion of McCulloch, political agent, British India recognized Chandrakirti on 3 October, 1851.When Chandrakirti nominated his eldest son by the principal queen, Surchandra as his successor, he further went to decree that thereafter his (Chandrakirti’s) younger sons by junior queens should occupy the throne before it passed to Surchandra’s own son.

As a result of the so-called palace revolution in September, 1890, Surchandra abdicated the throne of Manipur and left Manipur. The Manipuri princes then acted in accordance both with Manipuri custom and with their deceased father’s wishes, and Kulachandra became the king of Manipur in the place of his elder brother, Surchandra. Did the colonial rulers in India and their agent in Imphal make any choice as to who would be the king of Manipur before 1891? Certainly not.. Whoever became a victor in the war of succession with the support of the people was the king of Manipur. British India’s recognition of Manipuri king was based purely on political expediency.

All the above stated facts clearly show that Manipur was a de facto independent kingdom with de jure dependence on British paramountsy till she finally succumbed to the onslaught of the war in 1891. Judging from the existing sanad sytems, treaties and Manipuri custom, the British rulers had no right to meddle with the internal affairs of independent Manipur. The British action and its declaration of war against Manipur in March, 1891 can in no way be justified. Since Manipur did not form an integral part of British India, Manipuris were not the subjects of British India and they did not owe any sort of allegiance to the British rulers. Nor could they be tried by British laws.

In his last appeal to the Queen Empress Victoria, Tikendrajit wrote thus: “There never was any such reservation or declaration of allegiance on the part of any ruler of Manipur to Her Majesty…on 24 March last, Manipur was a sovereign state.” After 27 April, 1891, when the Union Jack was hoisted at Imphal, Manipur was thus reduced to a de jure independence with a de facto dependence on British India and since then the colonial agents in Imphal assumed the role of king-makers by saying that “the chiefship of the Manipur state, the title and salute will be hereditary and will descend in the direct line, provided in each case the succession was approved of by the government of British India.” H.St.P.Maxwell was made the de facto ruler and the young raja Churachand as a de jure king of Manipur.

What followed after the occupation of Manipur by the British forces in April, 1891 is a drawn conclusion. The arrest of Tikendrajit Bir Singh, Thangal General and others and their trials were just a mere formality. Maxwell had only one agenda in conducting the so-called military trial: to avenge the death of five English officers. This he did by sending Tikendrajit Bir Singh, Thangal General and others to the gallows on this fateful day in the presence of more than 8000 eye-withnesses thereby turning the Sanakeithel Pheidapung into a sea of tears.

Fellow citizens, as we are observing this Patriots’ Day, let us continue to uphold the Ideals, Values and Spirits of Freedom for which our patriots laid down their lives.

*About the writer:- Prof Lal Dena is a regular contributor to Inpui.com. He is a historian and teaches at the Manipur University.

ECONOMIC DEVELOPMENT FORUM
HMAR INPUI (HMAR SUPREME HOUSE)
General Headquarters
Rengkai Road, Post box-35, P.O. Churachandpur, Pin-795128, Manipur, India

INHRIETTIRNA LE NGENNA
Hmar Inpui chun tulai India ram politics boruok inlumlet tum mek dan hi nguntakin a thlir a, Hmar hnam le a ram ta dinga beseina thar insangtak a mi pek niin a hriet a, chuleiin hi a hnuoia ang hin inhriettirna le ngenna a hung siem a nih.

India hmarsak biela Hmar hnam delna ramhaia political demand nei mek abikin, Tipaimukh District Demand Committee (TTDC)-in Tipaimukh District Council, (Sixth Schedule inhumhimna hnuoiah) a ngenna, Barak Valley Hill Tribes Federation (BVHTF) in Barak Valley Hill Tribes Autonomous council (6th Scheduled inhumhimna hnuoi bawk) a ngenna le North Cachar Hills Indigenous Tribal Forum (NCHITF) N C Hills Assam-ah Non-Dimasa Autonomous District Council (6th Schedule hnuoi bawk) a ngenna hai hi Hmar Inpui chun a theina kawng tinrengah
a thlawp a, a thlawp pei bawk ding a nih. Chuleiin, Hmar Inpui hnuoia pawl affiliated, HCLF, HYA, HSA, HWA le a dang danghai baka mimal tin khawma mani theina zawn senga lo thlawp dingin HI GHQ chun inhriettirna le ngenna a siem a nih.

Sd/- F. Doliensung, Jt. Secretary,

Sd/- Joseph D. Hmar, Vice-President,
Hmar Inpui General Headquarters

By Prof Lal Dena*

It may sound paradoxical that the historian, who is concerned professionally with the study of the past, plays a crucial role in the building of a stable future society. The historian tries to understand the emergence and evolution of a society in an historical perspective. To him, the term society includes every aspect of a people’s life- social, economic, political, cultural, religious, scientific, etc. The historian tries to understand the mutual interaction of these different aspects and how the interaction of these forces contributes to the process of change of a society.

Historian is concerned not merely with events, but more with the processes of change of society. His main business is to study and understand these processes through which a society changes and evolves to its present stage. As the noted historian, R.G. Collingwood has aptly pointed out, “processes are things which do not begin and end but turn into one another. There are, in history, no beginnings and no endings. History books begin and end, but the processes they describe do not end”.

What we are today is the outcome of the continuous processes of what we were yesterday. Beneath the current of changes, we still carry within ourselves and within our societies innumerable relics of the past. We may carry with us many monumental follies of the past. The past cannot sanctify these follies, nor does the present. At the same time, every civilized society, however imperfect it may be, seeks to impose new values on the living generation. These new values, if found lasting, are sought to be carried forward for the new generations yet unborn.

The real test comes when the historian is to pin-point what are to be discarded and what are to be retained. It is for this reason that the role of an historian has become all the more crucial and important. One noted French historian has said that “Quand les societes revent I’ historien doit rester eveille (when societies dream historian must keep awake)”. This statement beautifully sums up the importance of historian in a society in which he is an inseparable part. The historian is supposed to be a thinker as well as a doer. He must preach and practices what he preaches.

It is true that the historian is concerned himself with the study of the past. But the past which the historian studies is not a dead past, but the past which is still living in the present. His interest is limited to the relevance of the past to the present and the future. Can we draw a dividing line between the past and the present; and for that matter, the present and the future? Can one be really involved in the past without being involved in the present? Can one make a worthwhile reconstruction of the past without in any way contributing to the construction of the present and then to the future? What is today becomes yesterday tomorrow and tomorrow becomes today. He who confines his thought to the present time only will not be able to understand present reality. For the origin of things present are to be found in things past. The past and the present are closely bound in the same causal sequence. The historian’s duty is to diagnose these causal relationships existing among the past events in their relations to the present. The simple logic is this: to understand the present, we have to understand the past. The present society does not come from blue. It has evolved out of the past. The historian’s task is to study this evolution from the remote past to the present which are causally connected. Taken in their causal sequence, history thus illuminates the present life of any social group in all its aspects- social, economic, political, cultural, etc. In studying these causal relationships, the historian tries to develop general laws which should regulate the behavior of the phenomenon under investigation. The development of the laws necessarily introduces system or order in the knowledge gained. Unless such laws are developed, the phenomenon under study cannot be fully understood and the knowledge gained cannot be utilized for the benefit of mankind.

The present society can, therefore, be best understood in the light of the past. The past also can best be understood in the light of the present. “To learn about the present in the light of the past means also to learn about the past in the light of the present. The function of history is to promote a profounder understanding of both past and present through the interrelation between them” (E.H.Carr). But the historian is not to love the past. Nor can he make himself free from the past. But he has to understand and master the past as the key to the understanding of the present. Misunderstanding of the present is the inevitable consequence of the ignorance of the past. You cannot know the dead men if you do not know the living men. The faculty of understanding the living is, in fact, the master quality of the historian. The very names we use to describe old ideas or old forms of social organization would be meaningless if we do not know the living men. In short, in any historical interpretation as Prof. Romila Thapar has rightly pointed out “the needs of the present are read into the past; and the image of the past is sought to be imposed upon the present. The image of the past is the historian’s contribution to the future.”

No human society is static. It goes on changing and will continue to change. The historian lives and swims in the stream of this changing society. History is meaningless in a static society. History in its basic sense is change, movement and progress. It is progress towards the goal of the perfection of man’s estate in society. In such a fast-changing situation, the historian cannot afford to be a silent spectator. He has to watch the men, the things and the events around him. He must recognize the direction in which society is moving. He must have the moral courage to rise above the limited vision of his own situation in society. At times, the historian can be a prophet born before his time.

What is, therefore, required of a historian is alertness. He has to develop scientific temper to know the nature of the change of society. It is necessary not only to discover things as they actually were but also to know why they have changed in one particular way and not other-wise.

In the final analysis the historian puts his feet upon the past with the present before him. Then he looks forward to the future. His subject-matter belongs to the past. Yet his attention is on the present and his vision on the future. His ultimate goal is to lay a sound foundation because he wants to build a stable future. The historian can guide a society to avoid past mistakes and to manage better in similar circumstances next time. He can also guide a

society to anticipate a future course of events. Of course, this anticipation of future will not be a blind anticipation. It will be based on the past and present experiences. The capacity to project his vision into the future is, therefore, dependent upon his mastery of the past.

To conclude, the historian is both backward-looking and forward-looking. He imagines the past. He looks at the present. Yet he thinks for the future; to quote E.H. Carr again, the historian thus:

“peers eagerly back into the

twilight out of which he has come,

in the hope that its faint beams

will illuminate the obscurity into which

he is going; and, conversely, his aspirations

and anxieties about the path that lies ahead

quicken his insight into what lies behind.

Past, present and future are linked together

In the endless chain of History”.

About the author: – Prof. Lal Dena is a historian and teaches at Manipur University. He is also a regular contributor to Inpui.com. 

Imagine this: you’ve finally planned a getaway trip to a place you’ve always wanted to go to. Everything seems to be perfect, till you see the cost. What ruins it further is that you simply don’t have the money to pay for a holiday as you just didn’t save enough through the year!

This article will be starting small and micro-managing your expenses. A lot of unnecessary daily expenses can be done away with, so that your savings get a boost, and your dream holiday becomes a reality!

1. Look at your phone plan!

Your phone bill may be the most innocuous looking white elephant in your life. Make it a point to run through the fine print in your phone plan, and ensure that it suits your usage. Do you tend to text a lot? Do you have a smartphone that requires data? Do you tend to make calls overseas? Make sure that you account for them with suitable plans. Moreover, get rid of the unnecessary flab as well. If you don’t need a certain plan, stop turning a blind eye to it and get rid of it soon!

2. Optimize your utility bills

Utility bills may be at the back of your mind all month apart from when you need to pay them, but they can be reduced with some precautions! In case you tend to have steep energy bills, try using your AC a little lesser. If you have an old desktop/TV with a traditional cathode ray tube monitor, get it replaced by an LCD/TFT screen when you can! Don’t be shaken by the initial investment, as you can’t be penny wise and pound foolish, can you? CRT monitors, air conditioners, etc. are massive power guzzlers, so use them with care! Use energy efficient lighting and open your window more often!

3. Public transport is useful!

If your means of commuting to work every day is a car or any other form of personal transportation, be rest assured that you stand to save a lot of money if you take the subway or bus instead. Gas prices have escalated, and shot well through the roof. You can save an immense amount of money if you just buy a monthly pass for the subway instead!

4. Handle ATMs with care!

If you tend to withdraw your money frequently, you’ve been to the ATM in your neighbourhood for long enough to know every inch of it. But there’s a catch there! Inter-bank ATM transactions, id est. the money you withdraw from a bank other than your own, have substantial surcharge fees. It doesn’t hurt to pay that when you’re in a hurry. However, your need for convenience shouldn’t make you pay too much, should it? In case your bank does not have any ATMs near your house or your office, switch to a bank with the most ATMS around you.

This article has dealt with some very basic steps of micromanaging your finances. But don’t take them lightly! Think of each cent saved as an investment into your dream. You will be able to live it sometime surely enough!

About the article:- This post is sponsored by Crunchlunch. Looking for restaurant vouchers? We have Pizza Express Vouchers and more!

Ziektu: Pu Ramthienghlim Varte*

Hmarhai hi tam bek beknaw inla khawm Kohran pawl iemanizat zet ei um a. Sawrkar inthuoidan ang deu hlekin Headquarters, District (Kohran thenkhat chun Pastorate an tih ) le Local ti’n ei inthuoi a, bieltu Pastor khawpui le khawtea hai neiin India ram le puotieng hmun hran hranah Missionary ei tir suok a. Ieng kohran khawm nisien tuchena rawngbawl dan system hi en chun Isrealhai ang deu khan, hieng – (a) Roreltu (b) Rawngbawltu le (c) Sum enkawltu tia the ani deu vawng bawk. Sawm-a-pakhat le fund dang dang siemin, sum le thil dang dang ei neihai dengkhawmin, Kohran pawl tina sum ei laklut hi a tam em em a. India puotienga thangpuina dawng khawm tam tak ei um. Chuleiin, Pathien ramlienna dinga indin, Pathien kohranhai Kohran inthieng ei nih.

Sakhuo puithiemhai hi kohran memberhai tading chun inza an umin, harsatna le beidawngna tuok chang khawma mi hnemtu, Pa, Naupa le Thlarau Thienghlim hminga Pathien ai-aw a mipuihai lu chungah kut innghata malsawmna Pathien kuoma mi hnipektu dinga ordination pek an nih ti khawm ei hriet seng. An mawphurna hi an sangin Isreal hnam sawm le pahni ram insemna a thangve lo Levi chi Puithiem sinthaw dinga Lalpa’n a ruothai chun rochan neive nawni hai a ‘Lalpa Pathien chuh an rochan ning a tih’ tia ei hmu ang khan vawisun a ei Sakhuo puithiemhai ngirhmun ding khawm hi ni ve awm tak a nih. Hmun inthienga rawngbawltu ding le Pathien hausakna intawmpuia ringum taka Lalpa rawngbawl dinga ngai an nih. Chuleiin, Pathien kona hre mumal lova khawvel khawsak-fakzawngna ding ringawt ngaituoa inbur mei mei na chi ni’n anlang nawh. Chubakah, khawtlang nun chen a ramtin-ramtanga inlap rak rak ding le khawvel thila hausa ther-thur ding khawm an hawinaw hle.

Ei hnam mipui tam le tlawm ngaituo chun Sakhuo puithiem (Levi chi a saphun) a nei rawn pawltak ni mei ei ta. Ei sawma pakhat le thawlawm dengkhawmin ei chawm hnenaw vang vang tawl an ta hi. Cher cher el a.

Hi hi nirawi nawnim ‘Thiempui hnam annawleh, Pathien mansa bangna’ eiin ti rawp rawp chuh. Inhril sa thau zul thei dingin pi le pu sakhuo sie hrea kristien a ei hung inlet hnunga ei sulhnunghai enin record tha tha hnamdanghai nekin eilo nei zelzul bawk leiin, ei kawlvela unauhai kuoma rawngbawlna ah a thaw hlawk pawl tak eini reng.

Chuongangin, Pathien rama roreltu dinga ruota umhai chun indik le huoisen takin ro rel hai sienla, mi dangin inchupui naw raw se; rawngbawltu dinga ruothai chun ringum takin rawngbawl hai sienla, mi dangin inchupui naw raw se, sum enkawltu dinghai chun ringum takin enkawl hai sienla, mi dangin inchupui naw raw se; mipui sinthawtu dinga ruota um hai chun ringum takin malsawmna dawng thlak dingin thaw raw hai seh. Chuongchun, ei buthleng le kuong hrein ei hmazawn sengah ringum taka sinthaw dingin pathienin mawphurna a mi pek hi a pawimaw takah sie inla.

Hi thu hi ka ngaituo chang kei chuh sakhuo puithiem sinthaw dinga ruot hi ni’n kan hriet ve ngai naw a, Pathienin thiemna le varna ami pek hi hmang tangkai a, ka phak tawka a ram suklienna sinthaw dingin kan ngai tawp el. Ka buoi ngai nawh. Kum 1991 a inthawk Sawrkar sin ka thaw tan vea. Pathienin ka mawphurna dinga ami ruota ka ngai leiin tuchen hin ringum takin ka thaw a. Ka hun remchang anga kohran le khawtlanga ka rawngbawl ve na dam, thei ang anga thangpui ngai kalo thangpui ve na dam, naupang inchuklaihai le sawrkara sin hmutharhai, mirethei te te, annawleh Sipai pension ofis kalhmang hre bek beknaw hai inzak dawr dawr a mi dang kuoma ‘Sir’ annawleh, ‘Sap’ ti ngailova eilo thangpuihai dam hi an ta dingin hlu ve tak a nih. ‘Mi dang tadinga malsawmna’ ti hi hiengang bak hih ani chuong ding am aw, ka ti hlak. Chuongangin mi dang khawm ni ve tho an ta. Eini, a mipui, sinthaw pawlhai hin ei sinthawna hmun senga sum ei hlawsuok sawma pakhat le dang danghai dengkhawmin Pathien rama rawng ei bawlve a nih. Hi taka ka suklang nuom tak chuh, mani kuong le kuonglo ngaituo derlova Lalpa’n ramri ami khangpek dai ner a, Kohran rama dam, khawtlang thil a dam mani mawphurna ramri hrelo annawleh ngaisaklo hi a pawi em ema, hienglei hin kohran pawl hrang hrangah inhrietthiemnawna le buoina a um thei hlak a nih tihi. Hi thulaimu hi phawr laklaw chun ziek ding tam tak el a um, a khelneng a khelnawng a hei thaikuol dingin phek tam a hluo bit ding a ni leiin mi puitling chinhai lo ngaituo dingin sie lem ei tih. Pathienin mawphurna a pek che thuruk kha hrietchieng tum la, i nunah a pawimaw takah sie la, chu ramri chuh pel ngailo dingin nitin i nun Pathien kuomah inhlan rawh.

Chuongang peiin, Nupui thahnemngai, busuong zata a kutpar a an tham bufai tlawmte te, rethei thangpuina, missionary fund, hmeruo zawr, puonthuia harsa em ema an hmusuokhai dam le nitin nisa suok zuia ei sinthaw rasuokhai sawma pakhat le dang dang Sakhuo thiempuhai ta dingin ei peksuok a. Theitawp tawpin ei tawngtai pui a, ramthim thangpuina ti’n sum le pai chauh nilovin ei fak sikhai pein bungheiin ei tawngtai a, ei thuomhnaw tha thahai ei pek bawk hlak. Chuonglaia sakhuo thiempu thenkhatin kawttler le khawlai dunga thieng le thiengnaw inkar a pawisa hmusuokhai ang mei mei a ngaia an mi dekral pek pei el chun pawi ngawt a tih. Kohran hotu lien le sakhuo thiempu tuelkhawm a ti umzie ngaituo derlova insuk milienna a hmanga khawral le hmang mei mei hi thaw tam chi ani ka ring nawh. Pathien sum hmangsuol ti umzie hi hre seng ei tiu.

Chun, hiengang ching mi, thuoitu le rawngbawltu hi pawltin a hin ei umnaw thei nawa. Kohran tadinga mi hnawksak, chier hrat, hlaw tlawm sawisel zing zing, fena tieng tienga buoina siem hi an mizie tlangpui ni’n ka hriet. Hiengang mi rawngbawltu le puithiem ilo ni palh chun thiempu Ali hai sungkuo kha hrezingin i suol ra sik hma’n i sina inthawk inban nghal rawh, i ta dingin thalem a tih.

Hiengang mihai leiin, kohran mipuiin ‘Ei kohran a sumlut ngaituo’n ei rawngbawlna leh an mil naw ngei ie’ ti dam ‘Ei Pastor, Pro-Pastor annawleh Tirko pa hi iengtikam an sawn ding chu aw, insawn vat vat sien tha ding ana, amiruokchuh, hotu lien sung-kuo ami ani bawk si maw ‘an ti rawp hlak rawngbawltu le sakhuo thiempu thlarauva hringna nei lo, Pathien kona hre bawk lova thawkve, sawrkar a sinthawhai khawm tluklo rawngbawltu ni palh ei tih tihi inlau um tak a nih.

Chun, kohranin dan fel le tha tak tak ei siem a, ser le sanghai uluk theipatawpin ei buotsai hlaka. Nuhmei-pasal dan lova innei le nunghak-tlangval lo um suolhai chungchang thu rel ding chun Sudden Muong nek hmanin ei phawirang chang a tamin ka hriet. Chuonglai zing chun kohran member thenkhatin thieng le thiengnaw kar a an sumdawngna sawma pakhat a sing /lakh tel an hung pek ruok chun thuhril an thiem tam an thiemnaw tam Pulpit a ei nam kai el hlak hi tie maw. Inzak um tak a nih. Hiengneka Pulpit hmangsuol hi a um bik chuong ding am aw ka ti hlak. Pathienin ‘suol’ ati chuh hril chier ding a um nawh ‘suol’ a ni el. Pathienin Tribal concession a nei ve nawh. Khingtiengpanga ruok chun suol tawpkhawka ei ngai Khawtlang le hnam hmel suksetu Zurui, damdawi addict, rukru, khel hrila fakzawng le tharum hmanga mi pawitawk hlak hai ti teh. Dan puoa ei sie kala hrietve der nawh. Kohran thuoitu haiin ieng ngirhmun am ei sie tawl aw. Suol seng seng chuh. Abraham kuoma chi tamtak thla dinga Pathien thutiem ngaituo chun Nuhmei-pasal indit em em a innei hi Pathien thu ani lem naw maw ma nih..

La hei belsa met lang, kohran pawl thenkhatin dan lova innei kohran dai ner tiin mi ei hnawtsuok vak vaka, dan puoa umsung chun ser le sang iengkhawm an tawk a thieng nawh, ti’n, khuongvuok phallo, pulpit kai phallo….. phallo…phalo vawng, thiemnaw Arbawm rik em em ei inawr tira, an inneina thingpui khawm dawn ei khapa, kohran zanthima um, zalenna neilo Kohran Jail a ei khumlai zing an nih. Amiruokchuh, dan sunga laklut ding chun Pastorin an lu chungah kut innghatin Kohran ser-le-sang laia pawimaw tak hmangin innei tir phawt ata, chuzova dan sunga laklut thei chauh tihi mak kati tawp theilo a nih. Dan pangai a an thawsuol awrhai po po hliptlak vawng hnunga thawlem ding chau ni awm tak. Iengkhawm nisien dam siemtu ka ni tlatnaw leiin ka hrietthiemnaw thu ka hei hrilve a nih.

About the author:- Pu Varte is a regular contributor to Inpui.com. He is a Senior Anthropologist stationed at Shillong and this article is dated the 9^th of August, 2011.

Ziektu:- Pu L.Keivom, Inpui Columnist

Welcome to the hotel tuiringphaisen:
Such a lovely place,
Such lovely people;
Plenty of smiles at the hotel tuiringphaisen,
Any time of year, you can find it here.
- adaptation from Hotel Califormia

Sagang le a se vela khuo Tuiring, Kananphai, Khonomphai le hmun dang danga lalhai le upahai kana May 3-4 kan inzin hnungin, kan inthloppui David Buhril chu Seminar-a thrang dinga Kolkata tieng a fe leiin, Buonga (Vanlalhlun Traite) leh David Buhril Gypsy chawiin May 13, 2011 tûk khan kan hnung thuol dingin zanriekin kan inthok suok a. Tuiringa Reformed Presbyterian Church (NEI) sikulah a sin bawzui dinga Buonga ka thak hnungin Kananphai lal Saihlutchung le a naupa Augustine, (Saidana Lalmakthang naunu Hrangneikhawl pasal) chu chibai malamin, kan inzin hmasaka kan lekhabu theinghilh ‘In Search of Chin Identity: A Study in Religion, Politics and Ethnic Identity in Burma’ ti, Lian H.Sakhong buotsai, lekhabu thra tak el chu lam dingin ka fe a. Hi lekhabu hi Saptronga Zo hnathlakhai lekhabu ziek, bel chieng dawl um sun tlawmte laia pakhat a ni leiin, a ngaiven nuomhai ta dingin, a bu hming hih ka hung tar lang kher a nih. Abraham Lincoln khomin, “Ka ruol thra tak chu lekhabu ka la tiem lo mi hung lapektu a nih” (My best friend is the man who’ll get me a book I ain’t read) a lo ti khah. A hmelmatu che thil inlau tak chu lekhabu thra le thu thra tiem ding i hmu palh a nih.

Iemani chen Kananphaia ka va thrung hnungin ka hung kir a, Buonga hai inkhawm chu an la zo el naw leiin chawl malama thingpui dawn dingin lam sira hotel-a chun ka lut a. Hi hotel hin hming a nei naw leiin, kum 1976-a American rock band Eagles hai hla hmingthang, thla tlawmte sunga America ringota khom a kawpi maktaduoi 16 chuong an zor suok, ‘Hotel California’ ti ang khan ‘Hotel Tuiring’ ka ti ve ngot el a nih. ‘Hotel Califormia’ hi hotel um tak tak ni lo, sienkhom kum 1970-80 bawr laia sum le pai le taksa thila hnienghnarnain nun suol tinreng le ruihlo chi hrang hrang a hring suok bawia intanghai ngirhmun tar langna dinga ngairuotnaa hi hla phuoktuhai hin hotel hi an indin a nih. Setan be pawlhai hla anga ngai pawl lem chun hi hla hi an sak nuom nawh. Mani phak tawk tawka thil hril fie pawl le a hung nawk ding thu hriltu ngeiin a hung nawkna ni ding chu Pa chauh naw tu khomin an hriet naw thu a hril tah sá sà khoma a kum le ni le darkar chen hril pap pap ngam le a lo awi nuom pawl ei um pei hi ieng thlarau chi khat amanih ei chang chuh a ni hrim hrim.

Hotel Tuiring ruok hi chuh hotel um tak tak, ni tina Tuiring khuohai le inzinhai fuon khawmna, thu tin thu tang, gospel le pel lo, pawlitik le tik lo, thu tak le khêl, thu thra le sie, zawlro le ro lo, zamaw le maw lo thu hrila an innuina, infiemna, inselna, thu fe le hung an inhril tuona, inthlang huna vote zongtuhaiin thingpui le bei khilaia vote bawm, ‘inthlang ngawi bawm’ an dawna, hlim taka mi tam tak intuokna le trap puma an inthrèna hotel, sienkhom hming nei si lo chu a nih. Ka ngaituo a, hi hotel, hmeithai in tiet chauh hin gawp ve-in, a thurûk pai po po ip nei dêr loin mi thretpek sien, sun le zan tam ngaithlak ding um ngei a tih. Inngaizawng, inhmu châk em em, in-en nghok thei lo, hmai inchang taka in-en ngam si lo, sienkhom in-en loa um thei bok si loa mit sira hi hotel sunga an inpel lai dam kha kum tam hnunga a changtuhaiin an ngaituo kir chang chun, an sikhlim la puor thar nawk uoi uoiin, an hmulthi khom inding nawk sung sung dingin ka ring tlat chu tie!

Hotel Tuiring panna lam

A la fe ngai nawhai ta dingin a lampui hang sui vak ei tih. Churachandpura inthoka Imphal pana i fe chun Kangvai khêlah chang tieng lam a pêt a, sak tieng a pan a. Chu chu Sagang panna kawitan a nih. Chu khêla lam chu i hraw nuom chun sipvir lukhum khum, sertan ruol tamna, kelchal leh khâkhmul nei sei lem in-el ni awm taka khakhmul hla sei an tamna khuo, kha hmaa a se vela chenghaiin an ran inhmang an zongna tak hlak hmun, varak inhrâm (quack, quack) ria inthoka a khaw hming an phuok ni awm tak, ‘Kwakta’ an ti chuh a um a, chutaka inthok chun chang tieng petin sak tieng pan la, chu lampui chu Saganga tho a lut. A lampui thra taka ngai sienkhom hla lem chu Moiranga inthoka chang tieng pêta sak tieng pan a nih. Sienkhom, hieng laia lampui thra ei hril hin hmun danga kum tam lampui an rausan hnung khom a tluk nawh. A mimir hin motor chuong sia intet ot ot lo chu thil awm loah an ngai tah khom a hoi letling khop el. Khawvela hin nun ngiltluong neka a letling hmang pawl ei tam hrim a nih.

Lampui thu hril tâka chun thla hmasaka Churachandpur-a ka cham sungin Rengkai lampui an siem lai ka hmu a. Lampui inruol lo deuah lungbuot phit le pil nawi le alkatara tlawmte chokpol an phul diet diet a, road roller-in an hrut phek a, Zote fanghma zel an ti chuh sà tak a la nih. An thiemin inpâk an um letling khop el. An thaw lai chu mipui le khawtlang roreltuhai khomin an thlir khup a, sienkhom ni ding hrimah an ngai tah ning a ta, to trokin an en liem el. Hmun dang, a taka ni tin nuna gospel an hmangna, ram hmasawna thil tlung chu ni sien, khawtlang roreltuhai le mipuiin ri neiin rawl insuong an ta, chuong ang chun thaw ngam teuh naw ni hai. Hieng neka uolau taka sum fak dan hi a um chuong am a ni? Hi hi ‘fakrûk, hleprûk’ ni ta loin a ru inlanga fak le hlèp a nih. A hmutu le hretu, en liema topui, kristien intihai hin suol ei ngai thei lei hin a fatu le hleptu leh ei danglamna a um nawh. Ei kristienna hi a taka hmang khop ni lo, alkatara duor neka inphân lem, artui hamda khom tluk ta lo ni sien a hoi tah khop el. Eini laia thudik hril le tran ngam chu invêt le dem hlawna a nih.

Kawrapson lam tieng maksanin ei hotel pan ding lampuia bok kir nawk inla. Sagang ei tlung a, an bazarpui hmai chang tieng lampui chu hraw peiin Denver Pharmacy, Augustine le Hrangneikhawl hai nupain Kananphaia inthoka an hung enkol chu, ei tlung a. Hi farmasi hi damdawi zorna ringot ni loin mi fe le hung inlawi lutna, information le social service centre poimaw a nih. Hi pharmacy hi i tlung tah chun, muonglei hmun tlungah inngai la, hieng lai hmuna hin inhmang le invai thei a ni ta nawh ti hre bok rawh.

Chu taka inthok chun sim tieng panin lampui a fe a, tlun taka ei fe chun Langza a sun a. Pharmacy-a inthoka meter za vela hla, chang tieng, hmawng buk thra tak el bulah ei pêt ruok chun lo iemani zat ei hraw thleng hnungin muol inhnuoi tê tè thruta lampui, tlâng lam (country road) indik tak el, khing tieng khing tienga thing zing dur el huol vel hmun ei hraw a. Chu hmun inhoi ei khêl char chun Tuiring le Langza phai kuom mawi êm êmin a mi lo hmuok a. Chu taka inthoka phai thruta um khuo pahnih-Lukhumbi le Thangpilien- ei tlan khel zo chun simthlang panin ei tlan pei a, Tuiring khuo ei tlan lut a, khaw tawpna lampui sir chang tienga um Barjohn nuhmei Lalmalsawm (Sawmte) enkol Hotel Tuiring, hi khuoa hotel pali um laia tuta truma ei chang thlang chuh ei tlung tah a nih.

Hotel am Stall

Eini rawiin thingpui dawr ‘hotel’ ei ti tlat hi a mak angreng khop el. Hotel chu riekna le bu fakna hmun a nih. ‘Restaurant’ chu fak le dawn chauh zorna hmun a nih. Chu chu ‘Café’ (Kafé) tiin hmun tam takah an ko. Fak le dawn, abikin zu chi hrang hrang tlàn theina hmun chu ‘Bar’ an tih. Hotel lien threnkhat chun bilding pakhat sungah restaurant, café le bar hrang hrang an nei a, a thren lem chu lamzawl le inkop, raw zîk bùl sawi nêka nasaa insawi theina a nih.

Kha hmaa zu le sa an zorna in chu ‘Tavern’ ti a ni hlak a, abikin USA sim tieng ramah an hau bik zuol. Tavern threnkhat chun riekna pindan an nei bok. Chuong ang chu hmun threnkhata chuh ‘Inn’ an ti a, chu chu ‘khuolbuk’ tiin eini ei inlet. Mania rong inbawl nuom chun inbawl theina, bur le bel le thuk umna khuolbuk, mani in anga a tuola motor sie theina, khum khom a trul ang anga daw sa theina, tu laia tlungna inlâr chu ‘Motel’ an ti hih a nih. New Zealand-a kan um lai chu sungkuoa kan inzin pha leh hotel-ah ni loin motel-a ngot kan tlung hlak. Chun, tu lai chu ‘Tavern’ le ‘Inn’ hi an hmang inlar tranna England-a khom ‘Pub’ (public house lamtawi) tiin thlak a ni ta deuh vong. ‘Pub’ lawm tak chu British, Irish, Australian le New Zealander hai hi niin an hril a, ‘Pub’ 53,500 neka tam hiel an nei a nih. London inhoina pakhat chu an ‘pub’ a nih. Thralai, valai, thrahma le pensioner hai ta dingin pub hrang hrang an nei a, zan tieng chu a khaw lai pub khom khuoibu lun vanglai ang vong a nih.

Thingpui/kawfi le fak ding zorna dawr hi ‘Tea/Coffee Stall’ an ti a, bu fak ding ruok chu an zor ngai nawh. Ei rama tlungna le riekna um si lo hotel ei tihai hi dannaranin, thingpui le fak hme ding zorna chauh a ni chun ‘Tea Stall’ ti ding ni awm tak a ni a, bu fakna hmun, riekna hmun ni si lohai chu ‘Restaurant’ ti ding a ni bok. Tea Stall hi India ram hmun tinah, abikin lampui sirah hmu ding a tam. Khuolzin chawlna Bus/rail station tinah a ser laia a mei ang, mi tam tak fakzongna, India rama sum hnâr lien tak pakhat ve, Indian Institute of Management (IIM) Ahmedabad lem chun an sabzek chai laia an sie sa hiel a nih. Lam sira thingpui zortuhai ringot khom hi tiem inla, maktaduoi tam fe an ni ring a um. Gas thuk, ketli le bêl, a rei inbak neng el, tuibel le no tlawmte, thingpui fe, bawngnene le chini an nei phot chun thingpui dawr an hong a ni pei el. Kei hi tuk tin thingpui nopui 5-7 inkar inluma dawn hlak ka ni lei le Custom & Excise-a ka um laia thla thum hiel thingpui huona thingpui tienga spesial trening nei ve tah ka ni leiin a umzie hi iemani chen ka hriet ve a. Lam sira vai thingpui siem, tak ngâk el, a thren lem chun maru marang an pol, bau hni vel chauh daih, lum hlota ei hang dawn hi chuh, kawk a nei inril khop el.

Thingpui dawr poimawzie

Mihriem hi a hona cheng a, chetla a, inpawl khawm mi (social animal) ei ni leiin khawvel hmun tinah a tu khawtlang khomin mi hîp khawmtu ding iemani bek ei mamaw a, chu chu a um naw khoma siem fawm a ngai. Grikhai khomin chuong anga inpawl khawmna hmun pakhat, a hmaa tuolthat chungchang reltu upa ruol inthrung khawmna, a hnung peia zalen taka ngaidan puong theina hmuna an hmang, Areopagi (Areopagus) an ti chuh an khawpui Athens-ah an nei a, chu taka thu hril ding chun ‘nasêtumpa’ Paula khom an thruoi a ni khah (TT 17:19). Tu laia hmun hrang hranga khawsa eini rawi Areopagi chu thingpui dawr a nih ti inla, ei hril suol ka ring nawh.
Hmarkhawlien-ah i fe chun pasal ruol tam tak zing thoin mit êk an nuoi tril zoa an pan tak chu thingpui dawr a nih. Chu taka chun titi sepin zing bu fak hun chen an gawp a. Rengthei an zor hun, an pawket gawrom lai, ‘artui tet koi thla’ a ni lem chun thingpui le bei ringot leh ni loin, artui but le zeu leh an gawp ngat ngat hlak a nih. Biek in po po khar thut inla chu a tam lemin an lawm lem el thei a, thingpui dawr po po khar thut inla chu an chi-ai hle ring a um thung. Ieng leiin am? Pulpit tlanga tu sêl thei loa lem changa inpawt rak rak nekin, thingpui dawra zeldin thubawl satpui a, zalen taka nuom dan ang senga inchingchivet chu inhoi lem le thienghlim lema an ngai lei a ni el thei. Good Morning Bazar bul thingpui dawra papui ruol titi ngaithlak chu ei ngirhmun phak chin hriltu a ni leiin iemani kong zawng chun a bengvarthlak khop el. Ei inhnawmna khawvel hi a hnaiin a la uolau a, vokpui leh ei la’n zui hul hul el chuh a nih.

Kum 2009 February 15-16 le May 25-26, 2011 khan North Tripuraa Ranglong-hai khawpui tak Bagbasa-ah ka inzin a. Rev. Lawmthang inah kan tlung a. Ranglong upahai le thruoituhai chu an inah sir a, chibai buk a, titipui kan nuom thu kan hril a. Sienkhom, anni thaw dan pangngaiin hotel-a inhmupui an ti lem vong. An in lutna tlaka an ngai naw leia an ti a ni chun hriet thiem a um khop el. Amiruokchu, an hnam thu le hla khùn taka indon ding le a thei ang anga rikawt dinga fe kan ni a, chu chu uolau taka bazaar hmun thingpui dawra mi inzi nuoi nuoi laia thaw thei chi a ni si nawh. A ieng khom chu ni sien, an ti ang chun thingpui dawrah mi inlon nuoi nuoi lai kan inhmupui a, ieng khom thaw dukdak thei a ni nawh. Khing tieng pangah an mi poimaw dang, chinchang hre lem, pakhat lem chu anni tronga Baibul inlet mektu Rev. Peter Ranglong kan inhmupui tawl a, a hlawk khop el. An ngirhmun le phak chin enin, hieng ang hmuna ngakuoi kamna ding chun thingpui dawr mâ mà a lo thra tak chu a nih. An Areopagi a ni tlat a.

Hotel Tuiring

Kum 2008 November 15-a Lal Ringum Khobung le Tuiring khuo kan sir truma kan chawlna hmasa tak chu Sawmte enkol Hotel Tuiring hi a nih. Hi hotela hin lutin thingpui kan dawn a. Iemani chen kan thrung hnungin Kom papui, kum 85 mi inti, a hming Saitho chu a hung lut a. Pa zangkhai, trong nuom le thil hre tak a ni a, thingpui le bei kan khilai a, sawtnawte sungin kan innèl hman hle a. Ka lungrilin, “Saikho hi an hnam chanchin le an thu le hlahai indon dingin Tuiringah ka fe nawk a ngai a nih” ka ti a. Chu chu kum hni le thla ruk hnungah, May 3-4 le May 13-14, 2011 khan hlenin hi hotel-a bok hin trum hni zet Saitho chuh ka’n hmupui nawk a. Ka sir nawk hman hmain, June, 2011 khan inhmu nawk ngai ta lo dingin muol a mi lo liemsan tah a nih. Ei laibrari poimaw pakhat ei chàn a, a pamhmai khop el.

May 13-a Tuiring ka sirin, a hmaa ka hril tah ang khan, ka’n zinpui Buonga chu sin danga a buoi leiin Hotel Tuiring-a hin zalen tak le inthawl takin, thingpui le puree sehmein ka thrung a, tu mitmei khom vêng loin titi kan thret a, a hung lut taphot thingpui kan khilai pei bok a. Insûm ti um loa nuom nuom indon thei dingin kot lien hukin kan hong a. Indon ding an hriet naw chang an ngainuom zawng dinga ka ring thu ka hung vor suok a. Tu chena ka tonhrieta inthoka eini rawiin ngainuom ei ti tak nia ka hriet chu Israel ram chanchin a nih. Hi thu hi ei thret tah chun tawpintai a um thei naw a ni tak hlak.

Thil mak le inzakum pakhat chu eini rawiin ei histawri neka Israelhai chanchina ei inhnik lem le a hriet khom ei hriet lem tlat hi a nih. Mani chanchin invoi hi khawvel le tisa thil, Israelhai chanchina inhnik chu thlarau thila inhnik ni awma ngai pawl ei tam. Bo inthûk tak ei nih. Trum khat chu nupui ruol lai Jerusalem dam, Bethlehem dam, Oliv tlang dam, Galili Dil le a kam vel dam, Rom khawpui le Baibul ram hmun hrang hrang kan fang thu ka hril leh ka u Dotlingin, “Anleh Bawi, chuong po po chu vana um ei sawn a, nangin iengtin am i zu hmu el thei leh?” tiin a mi’n don a. Hi ka u thil indon hi a thren chun ei nuizat hle thei a, sienkhom hi huonga hin mi tam tak ei intàng tlat a nih. Ei Pathien hmu dan khom iemani chenah chu chun a thruoi a, nuom nuoma thlèm lungawi le hlèm bawl thei ei sawn tlat. Gawp malama hieng thil vel mani mihai kuoma hril fie hi inhoi ka ti zawng tak a ni leiin chawhnung tieng Langzaa fe kan rot chu thrul pha thrak khopin titi kan rem a nih.

Langza fe kan thrul tah si chun suna ka titipui Saitho kha video le thlalaknaa a thla chieng deua va lak malama thil iemani zat bek indon sa chu thaw makmawa ka ngai leiin Buonga leh zan tieng inthim hmain a inah kan fe a, a thuom dit taka incheitirin a thla kan lak a. Hi thla hi a dam sunga a thlalak nuhnung tak a ni tah ka ring. A hmaa ka hril tah ang khan, a thla kan laka inthoka thla khatah muol a mi lo liemsan tah a nih.

Hluo Lo Rûn

Hotel Tuiring le inep lampui khing tieng sira chun thing in, sawng khata insang, hmun duthusama thraa innghat, Nengzakhup naupa Fimtlankung in a um a, chu chu kan tlungna, zana kan riekna ding chu a nih. A hluotuhai hi Churachandpur tieng an um rawn lem tah leiin, kha hmaa in lùn le lum, dawr lùn tak umna kha hluotu um mumal loin a thring zo ta a. Kan inzin ding leia Fimtlankung khom mi hung mikhuol dinga hung a nih. Zirsangzela Hnamte hla phuok

‘Luah Loh Rûn’ a,

Mahse, chu rûn ram thim riaiah chuan,

Naunawn awrawl rêng a thang ve lo

ti khah naah a hung inri vong vong a. Abikin “Chiar nghiîn nghian rûn kha a thim zo ta…Senmei dawhtling pawh rial ang dai e” ti lai tlar khan inring zuolin a mi hung dèng bok a. Chu in nghaktu um sun chu aium rîl le to troka tuola an mini-bus ngir, Churachandpur le kara inlon hlak chauh chu a ni el tah. Khaw inhoi le in inhoi ei ti hih a hluotu mihriema inthlung vong a lo nih. Vanram ei ti vet khom hi Manipur anga an mi hluopui a ni vai chun, umna tlak ni kher naw nih.

Zana chun HYA hai huoihotin khawtlang thruoituhai leh inpawl khawmna hun kan hmang a. Dar sawm hnunga kan trin chun zan a rè ta a, mi ri hriet ding a um ta nawh. Sùna lum hlata kan titina hotel khom chu a rè vong vong a. Elektrik var a um naw lei le khuo a’n thieng thra bok leiin thla chun zan lalnu a nina chu hung insuoin, thlirna tieng phot a ropuina eng inzam chun a tuom mawi a. Hmar tieng, thlang tieng le sim tienga huol veltu muol le tlanghai chu zan sawt tieng chun zilin a hung baw tran a, romei bawm angin an paw chiei a. Thla var inno nghielin a hang khaw chun, Damhauvin, ‘chatuan romei, pipu zun lêng a zâm zo daiah’ a ti kha ei hriet suok vong vong a. Pipu sulhnung suia inzin kan nizie a mi’n hriet suoktir zuol a.

Thimtham hnuoiah kan riekna ding in sawnga chun Buonga leh kan inmai kai a. A tuol bathlara chun carpet zuol ni awm tak hi a um a. Chuong anga zan mawi, inhoi, khawsawtum le lunglengthlak chu hang zalsan el chi a ni naw leiin carpet zuol chunga chun bang innghaia inthrungin, titi mel melin, trongkama hril suok thei lo, kan hmaa khawvel mawina inzar chu kan thlir a. Thilhring inhrâm ri chek chek le ral hla taka kawngkawipatawt inhrâm ri thang viet viet ti chauh naw chu ri dang a um nawh. Chu boruok inthieng le thlum vong vong chu a thlawna dit tawka hîpin, ka tuibawma Russian fiertui thieng leh chun inhnik takin kan hme a, kan tep chek chek a. A nih, Delhi tlanga ka perkhuong thra pakhat bek khah lo chawi chu ni lang, mani kum zat theinghil der a, tlang rêl dawn lo le rawl tawp insuoa, tlang le ruom khawk rum ruma,

A hung suok sorthlapui thangvanah,

Ruol tin zalenghai lunglawmna

tia kel rawl suok rak khopa saka, Tuiring khuo in 104 (Hmar 55, Kom+Meitei 45) chu in thei lo lèka hang thrawng tho vong ding a ni vei leh!

(July 8, 2011 Delhi)