Mangolnganbi: Manipur

Showing posts with label Manipur. Show all posts

Saturday, January 11, 2025

Governors of Manipur - A Complete Timeline

Map of Manipur

The position of Governor in Manipur was established on January 21, 1972. Since then, the state has been served by a series of distinguished individuals in this role. Below is a comprehensive list of the Governors of Manipur, along with their respective tenures:

B. K. Nehru: January 21, 1972 – September 20, 1973
L. P. Singh: September 21, 1973 – August 11, 1981
S. M. H. Burney: August 12, 1981 – June 11, 1984
K. V. Krishna Rao: June 12, 1984 – July 7, 1989
Chintamani Panigrahi: July 10, 1989 – March 19, 1993
K. V. Raghunatha Reddy (Additional Charge): March 20, 1993 – August 30, 1993
V. K. Nayar: August 31, 1993 – December 22, 1994
O. N. Shrivastava: December 23, 1994 – December 1, 1999
Ved Marwah: December 2, 1999 – June 11, 2003
Arvind Dave: June 12, 2003 – August 5, 2004
Shivinder Singh Sidhu: August 6, 2004 – July 22, 2008
Gurbachan Jagat: July 23, 2008 – July 22, 2013
Ashwani Kumar (Additional Charge): July 23, 2013 – December 31, 2013
Vinod Duggal: December 31, 2013 – August 28, 2014
K. K. Paul (Additional Charge): September 16, 2014 – May 15, 2015
Syed Ahmed: May 16, 2015 – September 27, 2015
V. Shanmuganathan (Additional Charge): September 30, 2015 – August 17, 2016
Najma Heptulla: August 21, 2016 – May 1, 2018
Jagdish Mukhi (Additional Charge): May 2, 2018 – May 30, 2018
Najma Heptulla: May 31, 2018 – June 26, 2019
Padmanabha Acharya (Additional Charge): June 27, 2019 – July 23, 2019
Najma Heptulla: July 24, 2019 – August 10, 2021
Ganga Prasad (Additional Charge): August 12, 2021 – August 26, 2021
La. Ganesan: August 27, 2021 – February 12, 2023
Anusuiya Uikey: February 12, 2023 – July 30, 2024
Lakshman Prasad Acharya (Additional Charge): July 31, 2024 – January 2, 2025
Ajay Kumar Bhalla: January 3, 2025 – Present

Ajay Kumar Bhalla

This list reflects the succession of gubernatorial leadership in Manipur, highlighting both full-time appointees and those who held additional charge during transitional periods.

Friday, January 10, 2025

The Seven Years' Devastation of Manipur: A Detailed Timeline

The Seven Years' Devastation (1819–1826) marks a dark chapter in the history of Manipur, a small yet resilient kingdom in Northeast India. This catastrophic period began with an invasion by Burma and resulted in widespread suffering and displacement of the Manipuri people. Below is a detailed timeline of the key events that shaped this harrowing era:

Background and Prelude (Pre-1819)

Late 18th Century:
- Manipur, under the rule of King Bhagyachandra and his successors, experienced relative stability and prosperity.
- However, internal conflicts among the royal family and external pressures from Burma and the British East India Company gradually weakened the kingdom.
Early 19th Century:
- Manipur faced increasing threats from Burma, then under the aggressive expansionist policies of King Bodawpaya (1782–1819).
- Diplomatic ties with the British failed to secure lasting protection for Manipur.

The Invasion and Start of the Devastation (1819)

March 1819:
- Burmese forces, led by General Maha Bandula, invaded Manipur under the orders of King Bagyidaw of Burma.
- The Manipuri army, under King Chourajit Singh, was unable to withstand the superior Burmese forces.
Mid-1819:
- The Burmese captured Imphal, the capital of Manipur, and established their control over the region.
- King Chourajit Singh fled to Cachar, seeking refuge and planning resistance efforts.
Late 1819:
- Burmese authorities imposed harsh rule, marked by mass executions, forced labor, and the destruction of Manipuri temples, palaces, and cultural sites.
- Thousands of Manipuris fled to neighboring regions, including Cachar, Tripura, and Assam, to escape the atrocities.

Years of Oppression and Resistance (1820–1825)

1820:
- The Burmese solidified their occupation of Manipur, installing puppet rulers to maintain control.
- Resistance movements began forming in the hills and forests, led by exiled Manipuri princes and local leaders.
1821–1823:
- Sporadic uprisings occurred, but they were brutally suppressed by the Burmese.
- The Manipuri diaspora, particularly in Cachar and Sylhet, began rallying support for a counter-offensive.
1824:
- The First Anglo-Burmese War began, drawing British attention to the plight of Manipur and other regions affected by Burmese aggression.
- Manipuri exiles allied with the British, seeking to reclaim their homeland.

The Turning Point and Liberation (1825–1826)

Early 1825:
- British forces, under General Archibald Campbell, advanced into Northeast India and Burma.
- Manipuri exiles, led by Gambhir Singh, formed a "Manipur Levy" under British auspices to fight alongside the British.
Mid-1825:

The Manipur Levy launched successful campaigns against the Burmese, gradually reclaiming lost territories.

February 1826:

The Treaty of Yandabo was signed, ending the First Anglo-Burmese War.
Burma was forced to cede control of Manipur, and Gambhir Singh was installed as the king, marking the restoration of Manipuri sovereignty.

Aftermath and Legacy

Post-1826:

The Manipuri monarchy was re-established, but the kingdom struggled to recover from the economic and cultural devastation.
The exodus and return of refugees reshaped the demographics and society of Manipur.

Cultural Revival:

Efforts were made to rebuild temples, restore cultural practices, and commemorate the resilience of the Manipuri people.

Historiographical Significance:

The Seven Years' Devastation is remembered as a testament to Manipur’s survival against overwhelming odds.
It also underscores the geopolitical complexities of the region during the early 19th century.

Conclusion

The Seven Years' Devastation of Manipur remains a poignant reminder of the resilience and enduring spirit of its people. Despite the immense suffering and loss, the kingdom emerged from the ashes to reclaim its identity and sovereignty. This chapter of history continues to inspire generations in Manipur and beyond, symbolizing the triumph of perseverance over adversity.

Thursday, January 9, 2025

Maharaja Gambhir Singh: The Warrior King Who Restored Manipur’s Glory

Maharaja Gambhir Singh of Manipur - Pic Source: Wikipedia

Chinglen Nongdrenkhomba (1788–1834), also known as Maharaja Gambhir Singh was a prominent figure in the history of Manipur, known for his bravery, military leadership, and efforts to restore independence to the kingdom during the 19th century. Here’s a detailed account of his life and legacy:

Early Life

Birth: Maharaja Gambhir Singh was born in the early 19th century into the royal family of Manipur. He was the son of Chourjit Singh, a former king of Manipur, and a member of the Ningthouja dynasty, which ruled Manipur for centuries.
Gambhir Singh's early years were shaped by political turmoil, including invasions and struggles for power within the region.

Political Turmoil and Burmese Occupation

In the early 19th century, Manipur faced repeated invasions from the Burmese (Myanmar), culminating in the occupation of the kingdom by Burmese forces during the Seven Years' Devastation (1819–1826).
This period marked a dark phase for Manipur, as Burmese forces ravaged the region, leading to widespread suffering and the displacement of the Manipuri people.

Restoration of Manipur's Independence

Gambhir Singh emerged as a key leader in the fight against the Burmese occupation.
In 1824, he joined forces with his cousin Raja Chandra Kirti Singh and approached the British East India Company for assistance against the Burmese.
Gambhir Singh played a pivotal role in the First Anglo-Burmese War (1824–1826). With the support of the British, he raised a military force known as the Manipur Levy, consisting of Manipuri warriors trained and armed by the British.

Military Campaigns

Under Gambhir Singh's leadership, the Manipur Levy launched successful campaigns against the Burmese, recapturing lost territories and driving out Burmese forces from Manipur.
His decisive victories in battles such as those in the Kabaw Valley significantly weakened Burmese influence in the region.

Reign as Maharaja

After the Treaty of Yandabo (1826), which ended the First Anglo-Burmese War, Manipur regained its independence, and Gambhir Singh was installed as the king (Maharaja) of Manipur.
During his reign (1826–1834), he focused on rebuilding the kingdom, restoring administration, and fostering cultural and social harmony among the people.

Legacy and Death

Maharaja Gambhir Singh passed away in 1834, leaving behind a legacy of resilience and patriotism.
He is remembered as a hero who restored Manipur's sovereignty and protected its people during one of the most challenging periods in the kingdom's history.
His contributions are commemorated in Manipuri folklore, songs, and historical records. In recognition of his military and leadership skills, Gambhir Singh is revered as one of Manipur’s greatest leaders.

Memorials

The Gambhir Singh Memorial Complex, located in Langthabal, Imphal, honors his contributions. It serves as a reminder of his bravery and determination to restore Manipur's independence.
His leadership during the First Anglo-Burmese War is often studied as a crucial moment in the history of Northeast India and its relationship with the British colonial administration.

>> Google Maps: Gambhir Singh Memorial Complex

Tuesday, January 7, 2025

Danube Kangjam: A Journey of Grace, Talent, and Advocacy

Danube Kangjam

Danube Kangjam, known as Danu, is an Indian model, actress, and social activist from Imphal, Manipur. Below is a timeline highlighting key events in her life and career:

Early Life and Education:

Date of Birth: Danube was born on April 16, 2000 in Imphal, Manipur.
Education: She completed her schooling at Shishu Nistha Niketan and Rajkumari Sanatombi Devi Vidyalaya. She pursued a BA LLB degree from Vishal Law Institute under Manipur University and is preparing for the All India Bar Examination (AIBE).
Sports: Before her modeling career, Danube was a fencing player and represented Manipur at the National Games.

Danube Kangjam

Career Milestones:

2018: Danube won the "Graceful Walk" title in the Miss Spring contest during the second edition of the Shirui Lily Festival.
2019: She starred in the Meitei language music video "Khoidajei (My Secret Love)," which won the Best Music Video Award at the SKG International Film Festival (SIFF-2019) in Ahmedabad. Danube received the Best Actress Award for her performance in the video.
2020: Danube appeared in the films "Leichil Mafol" and "Nurabi the Virgin."
December 2021: She was crowned the 18th Sunsilk Mega Miss North East, standing out among 47 contestants at the event held at the ITA Cultural Complex in Machkhowa, Guwahati.
August 2023: Danube served as a judge for the Miss Phek 2023 at the Phek District Beauty Pageant held in Phek town, organized by Vogue Entertainment Nagaland (VEN).
2024: She represented Manipur as a finalist in the Miss Universe India 2024 beauty pageant.
Danube Kangjam representing Manipur in Miss Universe India 2024

Advocacy and Social Work:

Danube is an advocate for various social issues, including cybercrime awareness, LGBT rights, body positivity, and self-acceptance.

Current Endeavors:

As of January 2025, Danube continues to be active in modeling, acting, and social activism, inspiring many with her dedication and achievements.

Danube Kangjam

For more updates, you can follow her on Instagram: Instagram

Sunday, January 5, 2025

Emoinu or Imoinu: The Goddess of Prosperity and Hearth in Manipur

Emoinu (also spelled Imoinu) is a revered goddess in the cultural and spiritual fabric of Manipur, India. Deeply rooted in the Meitei tradition, Emoinu is venerated as the goddess of wealth, prosperity, hearth, and domestic well-being. Her worship signifies the harmony between material and spiritual prosperity, emphasizing the sacredness of family, home, and sustenance.

Origins and Significance

Emoinu is an integral part of the Sanamahism religion, the indigenous faith of the Meitei people of Manipur. She is often compared to Lakshmi, the Hindu goddess of wealth, yet retains a distinct identity rooted in Manipuri culture and traditions. Emoinu embodies the ideals of nurturing and abundance, playing a central role in the daily lives of the Meitei community. Her presence in the household is believed to bring blessings, prosperity, and peace.

Iconography

Emoinu is traditionally depicted as a serene and motherly figure, often holding a lamp or a cornucopia to symbolize illumination and abundance. She is associated with fire, which signifies warmth, sustenance, and purification. Many Meitei homes have a hearth dedicated to her, reflecting her role as the protector of the home and its provisions.

Worship and Rituals

Emoinu is worshipped daily in Meitei households, but her annual festival, Imoinu Iratpa, is a grand occasion celebrated with devotion and joy. This festival, typically held in January (on the 12th lunar day of Wakching in the Meitei calendar), involves elaborate rituals and offerings.

The celebration includes:

Cleaning and Decoration: Homes are thoroughly cleaned and adorned with traditional motifs to welcome the goddess.
Offerings: Devotees prepare a variety of traditional dishes such as rice, fish, and seasonal vegetables, which are offered to Emoinu on banana leaves or traditional earthenware.
Lighting Lamps: Earthen lamps are lit and placed in specific patterns to guide the goddess into the home, symbolizing the dispelling of darkness and the arrival of prosperity.
Community Gatherings: Families and neighbors come together to share meals and stories, reinforcing the sense of community and mutual respect.

Philosophical Significance

The worship of Emoinu transcends mere rituals and has profound philosophical undertones. She represents the sanctity of home, the importance of nurturing relationships, and the balance between material wealth and spiritual well-being. Her association with the hearth underscores the essential role of food and sustenance in maintaining harmony and prosperity.

Emoinu in Contemporary Times

In modern-day Manipur, the worship of Emoinu remains a vital tradition. While the state has witnessed rapid urbanization and cultural shifts, Emoinu continues to be a unifying symbol of cultural identity and spiritual grounding for the Meitei people. Her relevance extends beyond religious contexts, reminding people of the values of gratitude, hard work, and the importance of family.

Conclusion

Emoinu or Imoinu is more than a deity in Manipuri culture; she is a symbol of prosperity, care, and harmony. Her worship reflects the Meitei people's deep respect for their traditions and their understanding of the interconnectedness of material and spiritual life. In honoring Emoinu, the people of Manipur celebrate not just a goddess but the enduring values that sustain and enrich human life.

Wednesday, January 1, 2025

Moirangthem Loiya: The Visionary Behind Punshilok, Manipur’s Rejuvenated Forest

Moirangthem Loiya, a name synonymous with ecological restoration and environmental stewardship, has become an icon of hope and perseverance in Manipur. His transformative work at Punshilok—a 300-acre lush forest nestled in the Maru Langol hill range near Imphal—stands as a testament to the power of individual initiative and community-driven conservation.

(Photo: Punshilok: The Spring of Life (MyGov Manipur))

The Journey to Punshilok

The journey of Moirangthem Loiya began in the early 2000s when he left his bustling urban life to reconnect with nature. Witnessing the rampant deforestation and environmental degradation in Manipur, he was inspired to take action. In 2002, he discovered a barren stretch of land in the Maru Langol hill range. Despite the daunting challenges, Loiya envisioned transforming this wasteland into a thriving forest and named it “Punshilok,” which means "Spring of Life" in the Meitei language.

Restoring the Forest

With unwavering determination, Moirangthem Loiya began the arduous process of reforestation. Over the years, he planted countless saplings, introducing native and diverse plant species to recreate a natural ecosystem. The once-barren land is now a flourishing forest with over 250 plant species, including 30 varieties of bamboo and 20 types of orchids.

(Photo: Punshilok: The Spring of Life (MyGov Manipur))

Loiya’s efforts have also made Punshilok a haven for wildlife. The forest is home to barking deer, porcupines, marbled cats, and various bird species. This biodiversity hotspot exemplifies how dedication and sustainable practices can revive degraded ecosystems.

Community Involvement and WAHPS

Understanding that long-term conservation requires collective effort, Moirangthem Loiya established the Wildlife and Habitat Protection Society (WAHPS). This organization involves local communities in forest conservation and educates them about the importance of preserving natural habitats. WAHPS has been instrumental in safeguarding Punshilok and fostering a sense of shared responsibility for its future.

Google Maps: WAHPS

Challenges and Achievements

Restoring Punshilok was no easy feat. Loiya faced numerous challenges, including limited resources, resistance from local landowners, and the threat of illegal logging. However, his resilience and passion for the environment helped him overcome these obstacles. His work has been widely recognized, earning accolades from environmental organizations and inspiring similar conservation initiatives across the region.

A Model for Conservation

Punshilok is more than just a forest; it is a living example of ecological restoration and sustainable conservation. The success of this initiative has inspired countless individuals and communities to take action in preserving and restoring their natural environment. Loiya’s story highlights the impact one person can have in combating environmental degradation and promoting harmony between humans and nature.

Conclusion

Moirangthem Loiya’s dedication to reviving Punshilok serves as a beacon of hope in an era of environmental challenges. His work reminds us that with vision, perseverance, and collective effort, it is possible to heal our planet and leave a legacy of life and growth for future generations. Punshilok stands as a testament to the indomitable spirit of an individual who dared to dream of a greener tomorrow.

Punshilok - The Spring of Life

Punshilok, meaning "Spring of Life" in the Meitei language, is a flourishing forest located in the Maru Langol Hill range near Imphal, Manipur. This 300-acre area was transformed from barren land into a verdant forest through the dedicated efforts of Moirangthem Loiya and the Wildlife and Habitat Protection Society (WAHPS) since 2002.

Moirangthem Loiya
(Photo: Punshilok: The Spring of Life (MyGov Manipur))

Mongabay India

The forest now boasts over 250 plant species, including around 30 species of bamboo and 20 species of orchids. It has become a sanctuary for various wildlife, such as barking deer, marbled cats, and porcupines.

The Sangai Express

Punshilok has gained popularity among nature enthusiasts and hikers. However, to protect its delicate ecosystem, the Forest Department has restricted access, requiring visitors to obtain permission before entry.

The Sangai Express

The transformation of Punshilok stands as a testament to community-driven conservation efforts, showcasing the potential for ecological restoration through dedication and sustainable practices.

For a visual insight into Punshilok and its transformation, you might find this YouTube video informative:

Plan your visit here on Google Maps Location: Click Here

Monday, December 30, 2024

Licypriya Kangujam: A Young Voice Against Global Warming and Her Connection to East Timor

Licypriya Kangujam, a young climate activist from Manipur, India, has emerged as a global symbol of hope and action in the fight against climate change. Despite her young age, Licypriya has garnered international recognition for her passionate advocacy for environmental sustainability and urgent measures to combat global warming.

Early Beginnings and Rise as an Activist

Born on October 2, 2011, Licypriya’s journey as a climate crusader began at the tender age of six. Inspired by global climate activists and driven by the worsening environmental crises around her, she took bold steps to raise awareness and demand action. Her efforts aim to address the catastrophic effects of global warming, which threaten ecosystems, livelihoods, and communities worldwide.

Efforts to Combat Global Warming

Licypriya’s activism focuses on urging governments, policymakers, and individuals to take proactive measures to mitigate climate change. Her key initiatives include:

Climate Literacy Programs: She advocates for including climate change education in school curricula, empowering young minds to understand and act against global warming.
Campaign for Policy Changes: Licypriya has spoken at various international forums, including the United Nations, emphasizing the need for stricter environmental regulations and the transition to renewable energy sources.
Child Movement for Climate Justice: She founded The Child Movement, an organization that amplifies the voices of young people demanding climate justice and sustainable practices.

Iconic Achievements

One of her notable contributions is the invention of the "SUKIFU" (Survival Kit for the Future), a portable device designed to provide fresh air in polluted environments. This innovative tool reflects her deep concern for the health impacts of pollution and her commitment to finding practical solutions.

Licypriya’s relentless efforts have earned her numerous accolades, including recognition from international organizations and global leaders. Her courage and determination inspire millions to take action against climate change.

Connection to East Timor

Licypriya shares a unique bond with East Timor, also known as Timor-Leste. In 2019, she visited the country to participate in environmental awareness programs and collaborate with local communities on climate resilience initiatives. During her time there, she emphasized the importance of collective action in addressing global warming, particularly for small and vulnerable nations like East Timor that are disproportionately affected by climate change.

Her connection to East Timor extends beyond her environmental advocacy. She has worked with local leaders and organizations to promote sustainable practices, bringing global attention to the environmental challenges faced by the nation. Her efforts have helped bridge communities and foster a shared commitment to combating climate change.

Recent Achievement

On Dec 28th, 2024, Licypriya Kangujam received Mohammed Rafi Award

at Dr. Ambedkar International Centre, New Delhi from Chief Justice Karpaga Vinayagam (Retd.) in an event organized by Pathfinder Club of India

The Future of Climate Advocacy

As Licypriya continues her journey, her vision for a greener and more sustainable future remains steadfast. She calls on governments and individuals to act decisively, urging collective efforts to reduce greenhouse gas emissions, protect biodiversity, and ensure a livable planet for future generations.

Conclusion

Licypriya Kangujam’s unwavering dedication to controlling global warming and her impactful connection with East Timor illustrate the power of youth in shaping a better world. Her work transcends borders, inspiring a global movement to tackle climate change with urgency and resilience. As she continues to amplify her voice, Licypriya reminds us all that age is no barrier to making a difference and that the time to act is now.

"Salangthel Village" The Historical site of Kabui Salang Maiba and Khamba Khamnu in Moirang Kangleirol.

Salangthel Village, nestled amidst the serene hills of Manipur, holds an unparalleled historical and cultural significance. This quaint village is a repository of legends, traditions, and heritage linked to the ancient Kabui Salang Maiba and the legendary tale of Khamba and Khamnu as chronicled in the Moirang Kangleirol.

Historical Significance of Salangthel Village

Salangthel Village serves as a crucial site in the tapestry of Manipur’s folklore and history. It is often referred to as the dwelling place of Kabui Salang Maiba, a revered figure among the Kabui (Rongmei) people. Kabui Salang Maiba was a sage and seer known for his profound wisdom and spiritual prowess. The village is said to have been a center for rituals and cultural gatherings led by Salang Maiba, whose influence extended across communities, fostering unity and harmony.

The Legend of Khamba and Khamnu

The village also forms a vital backdrop in the epic tale of Khamba and Khamnu, one of the most celebrated narratives in Moirang Kangleirol—a collection of ancient Manipuri legends. The story revolves around Khamba, a valiant warrior, and his sister Khamnu, who faced adversities with resilience and unwavering determination.

Salangthel is believed to be one of the places where Khamba sought refuge and spiritual guidance during his trials. The bond between Khamba and Khamnu, characterized by love, sacrifice, and loyalty, resonates deeply within the cultural ethos of Manipur. It is in this village that traces of their struggle and triumph are commemorated, further enriching its historical significance.

Archaeological and Cultural Heritage

Salangthel Village is dotted with historical sites that evoke the past. These include ancient shrines, megalithic structures, and sacred groves that stand as silent witnesses to the vibrant cultural practices of the region. The village’s landscapes are imbued with legends, where every stone and tree tells a story connected to the lives of its historical figures.

(Photo: iCArious Fall (YouTube)

Google Maps: Click Here

The community’s traditional practices and festivals reflect the enduring legacy of Kabui Salang Maiba and Khamba Khamnu. Rituals performed in honor of ancestors, the use of indigenous musical instruments, and folk dances are integral to the cultural fabric of Salangthel, attracting both researchers and cultural enthusiasts.

Preservation Efforts

Efforts are being made to preserve the historical and cultural wealth of Salangthel Village. Local communities, in collaboration with historians and anthropologists, have initiated programs to document oral histories, restore ancient sites, and promote eco-cultural tourism. These endeavors aim to ensure that the legacy of Kabui Salang Maiba and the Moirang Kangleirol legends continue to inspire future generations.

Conclusion

Salangthel Village is not just a geographical location but a cultural and historical beacon that connects the past to the present. It embodies the spirit of resilience, unity, and cultural pride. The tales of Kabui Salang Maiba and Khamba Khamnu, woven into the fabric of the village, serve as a timeless reminder of Manipur’s rich heritage. As efforts to preserve and celebrate this heritage continue, Salangthel Village stands poised to remain an enduring symbol of the state’s glorious past.

Sunday, December 29, 2024

Meitei Yek-Salai Taret

Lainingthou Atingkok Maru sidaba ama koubana Amata oina mathanta leirengei matamda....

Lainingthou Salairel sidaba epa, Lainingthou Salairel sidabi ema puthokle makhoi anigi macha shakna oina lainingthou sanamahee kouna chaphu manungda humnigi angang gum saiyonle.....
Lainingthou Sarairel sidaba sidabi anina angang nawa ama fanjare angang adugi maming konjil tukthaba kouwi pa mashak khangi haiduna Pakhangba minglen mingthong fanjakhi....
Salairel sidaba mapuna lai nura taret puthokladuna Ebudhou konjil tukthaba Ebudhou pa khangba pakhang bana lai nura taret pannaduna macha mapal pokhi....

Salai Taret

Macha sing aduna salai taret oina leikhi:

Mangang salai...
Luwang salai..
Khuman salai...
Angom salai...
Moirang salai...
Khaba Nganba salai..., amadi
Sarang leishangthem pokhi....

Ebudhou Pakhangba gi chada naoda salai taret na kanglei sana leibak asida sandok khi....

Salai Taretki Sagei Masing

Salai amamamda gi manungda amuk sagei khaidok khi salai khudingmak ki Apungba sagei masing chourakna panjarabada 824 ni.....

Mangang salai da 245 sagei...
Luwang salai da 104 Sagei.....
Khuman salai da 184 Sagei...
Angom salai da 95 Sagei...
Moirang salai da 98 sagei....
Khaba Nganba salai da 39 Sagei...
Sarang Leishangthem salai da 59 sagei ni.

Hairiba salai amamam asigi manungda leiriba sagei mayam asi charou mourou naba yade yek thoknei. Khudam eihak asi luwang yek salai ni aduna luwang salaigi sagei 104 gi manungda leiba sagei singa charou mourou naba lounaba yade haibani ...

***Mathakta panjariba wapham sing asida awat apa asoiba yaorabasu chumthokpiraknaba tanja loujari salaicha punamak yaiphaminnarase 🙏....

Hayum Sidaba lainingthou🙏🙏🙏

Meitei pokpi Ebudhou Ebendhou na yaiphare.

Source: Nongpoknganba Luwangcha (see Facebook Profile)

Facebook Post : Click here

Saturday, October 12, 2024

Ebudhou Wangbren amadi Ebendhou Sangnu gi Nungc Waari- Meitei and Anal Khunlen Ancestral Love Story

Meitei and Anal Khunlen Ancestral Love Story

Pic: Ancient Holy Megalith

Pic: Ebendhou Sangnu (from Anal Khullen)

Waahoudok

Ngasi di yamna nungsiba Chingmee Ningol oiriba Anal khunlen gi Anal Ningol Ebendhou (Sangnu Lairembi) amadi Tamgi oiba Chingoo Lai Matik mayai Leiba Yamna Sathiba Sugunu Gi Khana Chouba (Ebudhou Wangbren) anigi nungsi wari ching Tam oiriba (Anal furup) Amadi (Meitei furup) anigi wari asi Houjik hourakliba naha sing da lijage. Masi gi wari asi tungi meerol nasu khanghou naba wari asibu nungsirabadi soidana share toubirammu haina thamjari pumnamki maphamda 🙏.

Ebudhouna Khullenda Laakpa

Adugei Chingoo Lai Khana chouba Wangbren na Taibang meegi Shaklon louduna Sugunu dagi Houjik na Chandel district ki Manung channa leiriba Anal khunlen da khungi kumhei sanaba yengba laklammi maduda Anal khungi Anal meeyam na Mahakpu meenao ama oina uba maram na mahakpu kanano haina hangnarakhi Aduda Ebudhou Mahakna masabu Lamlanba Pakhang amani haina mashak taklaba matungda Anal khungi pakhang sing ga shakhang maikhang nakhi .

Ebudhou Ebendhou Ahanba Mitchanaba

Shak khang narabada Khunja sing gi khumhei sanariba adu Ebudhou na sum yenglamkhi sum yenglak pada Anal khungi Leisabi Sangnu ukhi Amadi makhoi ani mitchan nakhi mitpham hongba yana daba makhei yengnakhi amadi Sangnu gi chenglou Ningthi jarabi Shaktam ubada Ebudhou apam nungsikhi amadi makhoi ani shakhang maikhang nakhi amadi Makhoi anigi Nungsi naba matou adu ubada Anal khungi Pakhang sing adu khoisao nakhi makhoi na Pakhang gi meetam onduna lakliba Ebudhou bu Sanabada Maithiba pirage haina khannagi khungi Pakhang sing aduna .

Pakhang sing aduna Ebudhou da Nahak ki Pamjaba masan nadi karino haina hanglak pada Ebudhou na eidi Nung langba masan nana kwai dagi henna pamjei haina khumlak khi.

Maram asina sana bagi aroiba numit ta nung langba gi masan na ama hapkhi aduda Ebudhou Wangbren yaoba tarammi aduda Anal khungi Masa phaba pakhang Tomkhel kouba ama leirammi aduda Tomkhel na Ebudhou Wangbren bu Chingoo Lai ni khangda bana maram oiraga Nung langba masan na asida eikhoi ani kanana henna sangna langba ngambage yengnasi hairakhi .

Nung Langbada Saanba Taanaba

Langna khiba mapham na Chakpi Turel amadi Tuiyang Turel Mapham adu dagi Anal khun Ching mathak adomda langkhat nakhi maduda Anal khun gi Masa phaba pakhang Tomkhel na hanna nung adu langkhi amadi khunja sing adu nasu Tomkhel na mai pakkani haina thaja narammi Ebudhou na magi panli laklabada Mong hadana yum amuk chouba nungjou ama pairaduna langkhat lakhi ching mathakta maduda Anal khungi meeyam tin liba mapham adu lanna paiduna khara lapna takhi khun adugi tinlam liba khunja sing adusu angakpa faonakhi amadi Ebudhou bu angakpa fangna Thagatnakhi shakhang maikhang nakhi khunja sing aduga .

Aduga Ebudhou amadi Tomkhel anina langna khiba nung adu houjik houjik su Anal khunda leiri.

Ebudhouna Ebendhou gi Yumda Yaong Enba

Nongma khungi pam yamba amada Ebudhou ga Sangnu unakhi Maduda Ebudhou na sangnu bu Ebudhou gi yum oiriba Sugunu da chetlasi haina hairakhi Aduda Sangnu na khumlak khi Ei Emabu yamna nungsi thadokpa ngamloi amadi Mama adunasu Pamlou ubinaba leite Chetkhi ganu haina yarakhide Maduda Ebudhou na lai saroi mayam kouduna khudakta Sangnu gi pamlou adu yangkhi amdi fao hunhanlami aduga pan mairen thoidring su thahanlammi aduda Ebudhou gi angakpa matou sing adu ubada khungi khaja sing aduna Ebudhou ga luhongba yanarakhi Amadi Nongdam bana tambadagi Makhoi ani louna leinakhi amadi Ebudhou Ebendhou sangnu gi mayum da chahi ahum chupna yaong enduna leirakhi.

Nongma gi matam amadi Ebudhou amadi Ebendhou Sangnu pam yamba chetlam mi aduda Ebudhou amadi Ebendhou Ebudhou gi yum oiriba Sugunu da chetlasi haina taknarammi aduda yanaraduna makhoi ani ahing da Sugunu da leiriba Ebudhou gi yumda laklammi .

Ebudhouna Ebendhou Puduna Sugnuda Hallakpa

Ebudhou na Ebendhou puraga laklam daida Ebendhou Sangnu na Apok pi emada yum thadok tuna chetlani hairam dabana maram oiraga ahing lakpa aduda khungi khaja sing amadi ema na chetkhiba lambi khang nabani haiduna samda yaoba lasing maphol sing machek machek thadakhi sum thadarak pana lasing loirak labada amuk Sangnu na kari upai sum yenglak pada magi kokyet fee adu amuk machet machet segai suna thadaba hourak khi asum asum lakpana Ebudhou gi mayum oiriba Sugunu yaorakhi .

Amadi Ebudhou di koiyum lai oibana Ebendhou bu yum changnaba oibaba yanaba Ebendhou gi seklakpa feerol khudingmak louthok khi amadi Masam su kakhi Ebendhou gi kakhiba masam aduna turel da takhi duna turel manungda Nungsam oina houkhi maram adudagi nungsambu Ebendhou Sangnu gi masamni haina ribani ngasi ngasisu. .

Nongan laba matamda Sangnu gi mama na macha nupi gi khongul leirakhi amadi khunja singda macha ga mayaga ubara haiduna koithi thirakhi khunja sing nasu ude khangde hairakhi Aduda mama na kaptuna koithi thirakhi mapham khuding pamda chetuna mapham Aduda thirak pada lasing machet machet thada ramba adu urakhi lasing machet machet thadariba adugi khongul liduna asum asum lakpada loisan lakhi amuk koiyeng yenglakpada lapna tariba fee machet sing adu amuk urakhi adu dagi mama na fee machet sing adugi khongul liduna amuk makha tana lakhi asum asum lakpana konok eren manak yaorakhi mapham aduda macha nupi gi shet chakhiba fee thoudu nungi mathak taduna leiramba thengnakhi madu ubada mama adu thmoi shokna tengtha duna yam kanna kanna kaplakhi.

Mamaana Machanupigi Manaakta Laakpa

Macha oiriba Sugunu Ebendhou da mamagi kappa tengtha khol tarabaga Ebendhou Ebudhou da haijakhi ema lakle haiduna aduda Sangnu gi mama na macha nupi bu uba kouba fanglak taba dagi thawai tharage haina thourang tourakhi mama na aduda Ebudhou Wangbren na esing manung dagi faogatlak tuna ema kaplaganu nacha nupi adu esing asigi manungda yam nungaina lei houjik ti nacha nupi ga taibang mee masel unabagum unaba yararoi hairakhi Aduda mama na macha nupi uningi haiduna tengthana kaplakhi maduda Ebudhou na laigi shakti puthoktuna eram phatuna manembok pu Ebudhou na esing manung da pusanlakhi amadi esing manung da leiriba Ebudhou gi sangai sanagi yum sanagi phambal aduda macha nupi Sangnu na Ebudhou Wangbren gi loinabi oiduna phamlaga lemramba adu ujabada yam haraokhi amdi Ebudhou na chatnabi ama oina macha nupi gi mangkat oina wagi utong ama pirakhi mamada aduga asumna hairakhi ema utong asi ema na khul tanna pubiro aduga pan ama sabiro pan adugi manungda changlaga utong asi makhum hangdokpiu utong asigi manung dagi thoklakpa sa San singa potka onnaduna nungaina cha thaktuna leibiu haiduna hairakhi mama da lambida keida khun faodaringei utong asigi makhum hangdokpi ganu ema hairakhi.

Ebudhougi Haraoba Numitta Anal Meeyamna Fee Katpagi Maram

Mamei thang Mama na chetlam dai matamda fee ama tangdi piningi echa nupi gi hairakhi maduda Ebudhou na asumna hairakhi fee adudi Sugunu gi Wangbren lai harouba matamda katpiu haiduna manembok ta haijakhi.

Mamaana Utong Puduna Hallakpa

Madu dagi Sangnu gi mama mayum maikei oiriba Anal khun tamna lakhi lakpagi lambida Mama na utong adugi manungda kari yaori yengning mankhiduna hanglubada ahan bada lamyen ama hanna thoklakhi adu dagi amuk khumjan duna sum lakpada amuk kari thoklakpage haiduna hangdoktuna yengkhi mathang mathang lakna lakna maduda lamoak lamhui lamsan na chingba sa makhal suna mathang mathang thoklakhi matungda ching singda magi magi thokpa maromdom leinakhi sa sing adu..

Madu dagi mama aduna amuk maya nupa amadi macha nupi gi manakta laktuna haijarakhi hi yai chengba utong adu mangkhare amaga amuk pibiu haiduna nijarakhi maduda Ebudhou amadi Ebendhou na utong amaga amuk pirakhi aduga asumna hairakhi ema handak amukti yum yaodaringei utong asi lambida hangdok piganu yumgi yumyai youraga hangbiu haina aduda mama aduna utong adu mayum tanna puduna lakhi amadi yumyaida utong adu makhum hangdokhi maduda yum da loinaba sa San yen na chingba yumsa mayam ama thoklakhi amadi nungaina pangkhi. Anal khungi khaja pumnamak amadi Ebudhou Wangbren gi mapal na Anal khunlen yamna engna chakhong ngahong duna nungaina pangkhi khunja pumnamak..

Houjik Matamda Ebudhou Ebendhou Haraobagi Saktam

Madugi matung Sangnu gi mama ga loinana Ebudhou Wangbren na hairakhiba adumak Sugunu gi Wangbren gi lai harouba matamda Anal ningol singi natki fee fanek amadi mahei marong purak tuna katkhi amadi masi dagi houdok tuna ngasi faoba ningol oibi nupi singna yum panbada ningol gi feerol pinaba asisu hourakhi hainei asumna asum houjik faobada Sagunu da leiriba Ebudhou Wangbren lai harouba matamda Anal furup oiba khangja singi fidha thari amadi harouba matamda anal singsu laktuna lai harouba saruk yari ngasi ngasisu..

Masini Meitei Amadi Anal furup ani asi meeda natana lai faoba mari matani haibadu.
Ebudhou Khana chouba Wangbren na yaiphare.
Aroiba oina pumnamak pu Eihakna Nonglukchari yaiphaminnarasi.
Anal khungi Ebendhou Sangnu lairambi na yaiphare.

Source: Nongpoknganba Luwangcha (see Facebook Profile)

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