Konthoujam Tampha Lairembi Tayenjam Bijoykumar Singh IMPFO

Konthoujam, a very picturesque place, lies in the west of Imphal. Once there live a very pious couple, Konthoujamba and Konthoujambi. They were well off in every respect except that they had no child. It became their greatest worry. They consulted shamans and availed of their advice but it was of no use. They delved deeper into the matter and prayed to Salairen Shidaba Mapu, the immortal supreme progenitor, Lord of the sky, to fulfil their wish. He heard their heartfelt prayer and instructed Imoinu, the goddess of prosperity, one of the manifestations of Leimaren Shidabi, the Great Immortal Female Divinity, to help them with the hope of continuing the cycle of life in which he too could take part. Imoinu implanted herself into the body of Konthoujambi. In due course, a baby girl was born to the couple, Konthoujamba and Konthoujambi. On getting a child of their own, their joy knew no bounds. They named their precious child Tampha, meaning jewel and brought her up with extreme care and love. When she came of age she was known for her beauty and gentle manners. She would never sit idle for a single moment though she could easily pass her days in comfort without doing anything as her parents were well off. She would go to forests, lakes, open grounds and meadows to gather fire-wood, catch fish and collect wild edible plants. Salairen Shidaba Mapu thought it was high time he performed his part in the play. One day while Tampha was out in an open field collecting wild edible plants with her friends, the sky suddenly darkened and strong wind started blowing with loud howling sound. Right in front of her terrified friends a whirlwind lifted her up. Before her stunned friends could do anything she was carried away and soon vanished from their sight. The wind took her to the abode of Salairen Shidaba Mapu. He was waiting to receive and welcome her. Tampha did not pay any attention to his hospitality. Separation from her parents and friends totally engrossed her and made her very unhappy. Salairen Shidaba Mapu tried to console her saying, he had brought her up so that she could reside in heaven and rule both heaven and earth as his companion. But she would not listen to him. She was sulking over the departure from her native place. To lessen her worry he promised her, he would see to that her people never suffered the loss of their near and dear ones, and no calamity visited her parental land. Meanwhile, her friends ran and related the astonishing incident to her parents. They wailed and cried their hearts out at the loss of their daughter, their only child. Salairen Shidaba Mapu heard their pensive cry in anguish and appeared before them. He tried to comfort them saying Tampha was safe with him. She was destined to rule both heaven and earth. But, his words could not lessen their agony. At last he was able to pacify them when he said that they had never to worry about the death of any person in their land. He would also see to that no catastrophic incident ever visited their land. Tamphas friends were relieved to hear his words and left one after another. In the course of time she had become a faint memory in their minds. Tampha spent her time remembering her parents and friends left behind in her native place. A year had passed thus and a son was born to her. She and Salairen Shidaba Mapu named their son

Khoriphaba. For some time her son kept her mind occupied. However, she could not completely forget her people. Back home, her people were happy as deaths and natural calamities never visited their land after her departure. Nevertheless her parents were restless to see their daughter. Their eagerness to see her increased with the passing of each day. They devised a plan to call her back and requested others to help them. Everyone readily agreed to help them. To put the plan into action all the able bodied men went on a hunting expedition accompanied by hunting dogs. They went far and wide, covering the whole of Thangjing hill range but they could neither catch nor kill a single animal. Tired from walking in forests in difficult terrain, the men rested under the shade of a tree. While they were resting, one of the dogs wandered away. It went to a deep gorge. There an enormous python was basking in sun. On seeing the python the dog started barking. The python was angry at the dog for disturbing its rest. It killed the dog and slithered away. Suspicious at not hearing the dogs bark, the men got up and started searching for it. They found the dead dog and carried it home. They lit a funeral pyre and placed the dead dog on it. Smoke rose up skywards. Up in the sky, Tampha saw the smoke rising from her homeland. She became worried that someone might have died in spite of Salairen Shidaba Mapus promise. She went to him to inquire about the cause. He said it was only a dead dog being cremated. Still, she insisted that she wanted to go and meet her parents. Her persuasion bore fruit at last. Reluctantly, Salairen Shidaba Mapu gave his consent to allow her to meet her parents on the condition she left after Khoriphaba had gone to sleep. She should come back before he got up. He placed a ladder made of gold for her to climb down. With the help of it she got down at the top of Thangjing hill. From there she went to Konthoujam, her parental land. He friends saw her coming down on the gold ladder and informed her parents. All of them came out to receive her. Her mother offered her the choicest fruits for her to eat and the choicest flowers to adorn her ears. After a while Tampha got up ready to go back saying that she had to return before her son Khoriphaba woke up. Her mother caught hold of her wrist saying how could she leave without taking at least a morsel of food and mouthful of home brew. Tampha told her mother of the condition that since she was married to a divinity she would not be able to eat food cooked by mortals and drink brew prepared by them. If she did she would be ex-communicated by the divinities. Her mother informed her that she had made arrangements so that no one would be able to see her eating. Knowing fully well Tampha would refuse to take human food openly, her mother had already constructed a shade with seven layers of false ceiling, enclosed by seven layers of drapery. Inside she spread out delicious preparations for Tampha to eat. Home brew was also kept ready in a gourd bottle for her to drink. Holding her daughters wrist, she dragged her to the shed. Poor Tampha could not help but eat what her mother had so lovingly prepared. She sat down and lifted her hand to eat. Before she could put the food in her mouth, she heard Salairen Shidaba Mapus voice saying since she had chosen to eat human food she could not come back to his abode. He spat and a blob of spit landed on her hand. He then lifted up the gold ladder. Now she would not be able to return husbands house. Nor would she be able to stay at her parental house

since she was a married woman. She chose to stay at segregated place at the outskirts of Konthoujam village. She passed her days thinking about her son. Meanwhile, Khoriphaba woke up and started looking for his mother. Not finding her anywhere, he started crying. No one could console him and make him stop crying. He continued to cry for three days and nights. Salairen Shidaba Mapu was worried his son was sure to die if he cried any longer. He requested Leimaren Shidabi for help. She changed herself into an exact copy of Tampha and went to pacify Khoriphaba. He stopped crying the moment he saw her. Taking the role of a real mother, Leimaren Shidabi brought up Khoriphaba. After twelve years, she revealed the truth to Khoriphaba one day. She was not her real mother. Tampha, his real mother resided at Konthoujam. Leimaren Shidabi bade farewell saying that since he was no longer a child she would leave to perform her destined duty of looking after of all the living beings and supervising their well-being. Khoriphaba became restless to meet his real mother. He requested his father to allow him to go to Konthoujam and meet his mother. His father let him go after extracting a promise from him that he would meet her and return before daybreak. If he failed he would never meet her. His father placed a gold ladder for him to climb down. Before his departure his father gave him a Kanjei to protect himself. Khoriphaba climbed down to the top of Thangjing hill. There Ayang Ningthou ambushed him and tried to kill him with a nine headed long. With the help of his fathers Kanjei Khoriphaba finished him off and went on his journey to Konthoujam. During the journey he had to cross a river. A kind fisherwoman ferried him across the river and showed him the direction to Konthoujam. When he reached Nambol, he climbed up the Phoijing hill to look for the path leading to Konthoujam. Alas, when he reached the top of the hill, first rays of the morning sun streaked across the sky. Now, he could neither meet his mother nor go back to his father. He stood dumbfounded. Helpless Khoriphaba sat down and wailed. Every night when all the living beings had gone to sleep and tranquillity prevailed everywhere, Tampha could hear Khoriphabas wail feebly in the distance. She could not recognize the voice as she had neither met nor heard his sons voice for twelve years. However, the wail seemed to strike a strange note in her mind. On inquiry she learnt that it was her son Khoriphba wailing. The mothers heart in her was eager to meet her long lost son. But, she learnt of the promised he had made to his father he would never meet her again if he failed to do so during the stipulated time. Nevertheless, she made it a point to send him food. She thought that if he recognised her as his real mother he would accept the food. She was relieved when he accepted the food. The mother and son stayed at their respective places never meeting each other. A temple dedicated to Tampha now stands at Konthoujam surrounded lust growth of threes. Another temple dedicated to Khoriphaba also stands on the top of Phoijing hill at Nambol.

EMOINU AHONGBI THOUNIROL A Traditional adoration to Goddess Emoinu) Composed by : Ibopishak and Ajikumar Luwang Sayings of the 'Manipur Puyas' (epics) has it that after the creation of Sky and Planets by the Supreme Being -Sidaba in Manipuri- He ordered his consort Leimarel (Sidabi-the first woman) to produce a dynamic Leimarel - thus the second woman in the order- to bear the responsiblities of rearing human beings on the planet Earth. Obeying her husband's order, Sidabi (Leimarel) produced another dynamic Leimarel with similar appearence and named her as "Emoinu Ahongbi". The name is so given for in the first word the syllable 'E' means Human beings, 'moi' meaning Rearing and 'nu' means Goddess - thus meaning the Goddess rearing the human beings. And the word Ahongbi means giver of household properties plentifully. Every year, on the 12th day of the month of Wakching (Dec-Jan in the gregorian calendar), the Manipuris worships this Goddess deity , offering what each can and seeking her blessing to upkeep one's household properties. Her adoral priciples are colletively called "Emoinu Ahongbi Thounirol"

Apangjaogi Pangbagi waari

Sanatombi Angomcha

Thaina mamangeida meeyai chunlaba matei manao ama leirami. Esorna chaanbiduna meeyai chunlaba matei manao asi mamita machanupa ama ujarey. Hanuthungda fungjaba macha oibana matei manao asina machanupa adubu aduk luna chaana tourami. Luna chaana toubagi chaangsi macha aduna mapung marei faaraba pakhang ama oiraklafaobada matei manao aduna machadubu chaak pu inbibane, khudengda famhanlaga erubu lubibaney masida natey machanupaduna amaang asoi toubafao hek matei aduna seba tourami. Asumna suum touduna laakpana machanupa adu yaamna kethok mothokpa karimta hei singdaba Pakhang ama haibadu hek oire. Leikai gee mee oi singna maabu 'Apangjao' haina kounarami. Nupadu tasengnamaksu inthokna pangba jeeba haibadu hek oirey. Maana pangbagi waari na leikai pumba waa waa laonare. Adubu ahal oiraba matei manao adudi macha adu manimatum ni haiduna adum kethokna leihanli. Matam khara houkhre amasung Matei manao ado ahan fana yaamna oisilak le. Khanghoudana Apangjaogee mama adudi haifam khangdaba laina ama naaraktuna famsenaduna leikhre. Mama aduna hougatpa kaangkhatpa ngamdrabanina emungi thabak inkhang pumnamak Apangjaogi mapa aduna hotnarami. Pumnamak sida Apangjaodi karimta dai leitey amasung nachungbide. Maagi oinadi maagi nongmagi chaafam thokpa chaaduna adum lei amasung meerol sudriba angangdouna leikai angangsinga cheitek kotpi, thriri kaapi nachingba adum sanaduna leithok ee. Nongmadi Apangjaogi Mapa adu langfei chataba yaadre aduna emungi thabak khara machanupaduda sinarami. Apangba macha nupa aduda mahaakna gyaan taanaba haiduna sumai na hairami ' Epagi Ebungo Horen numit na waaton youbada sangon dagi sanao do louthoklaga punlamuko aduga numit na churi taafam youba matamda esing ashaba lumduna Nama asonbisi

sumaangda puthoktuna erujabiramu Epaa yaringei ngana halaknaba touge Epa na chatouriba si khitang laaptana toubani ' . Apangjao Mapana sinaramba thabak khudingmak harao harao 'Baaji eina loina fanaba touramge keimta chingnaganu hairami' Machagi matoududa penjaraduna Apangjaogi Mapa adu karisu nachungdana langfeigidamak khongsaankhre. Mapana hairamba sing adu mikup amata fao hek kaode Apangjao. Numit na waaton hek youba matamduda makhoigi sangoldagi sanao adubu louthoklaga makhoigi maningee waapal marakta puduna thoklak ee. Mapana hairamliba adu lousinba ngamdaba Apangjao na maana khanlibaduna chumlabani khan waaton ama chingtharaga sanao du hek waaton duda punsile. Waa paambi aduna hek haigatpada Sanao dusu yaona haigatkhiduna waaton da thouri yaanbadouna yaanduna leikhre. Oiriba feebham adu karisu nachungdana Apangjaona numitda churee taafam yourakpa ngaiba oina ngaihaak tumduna leirami. Numitna churi taafam hek yourakpa matamda esing chafu ama mei gorong gorong thaaraduna souhanley aduga anabee mama adubu sumaang da puthoklaga khudengda fajana famhanle. Fungadagi esing asabadu louthoklga khujai amana mathang mathang asonbee mamadugi makok mathektei heithabiraklami. Borong Borong soudeda khaaklaba esing asaba aduna heitharakpadu laobafao ngamdana Apangjaogi mama adu maya kaathoklaga mamit ngorong ngorong onduna leikhre aduga thungnaba mikupta khudengduda tutharaktuna mamai upsinduna leikhre. Apangjao na madu ubada sumai na khanli "Ei emasi eina seba toubasi nungaimandana sida adum tumkhre ne tourisey yeng u' kaina. Mahakna ingkholdagi chu ama heklure aduga mayaa kaduna leiribi mama adugi machinda enbire. Adugi matung lemhouriba esing asabadusu mamagi mayada chin tengbirini haiduna heijinley amuk. Apangjao gi mama adu aiyo haiba nungdana adum khudakta sirey. Madu pumnamaktu karimta khangdana Apangjao na haanagum mamadu podonu famungda pusinlaga hiphanle. Numit taramdai matamda Apangjaogi Mapa halakle. Mapada maana harao harao maana toukhiba thabak khudingmak Apangjaona tamjarami. Mipaibana nungsa sor honlaba Apangjaogi mapa adu yenakha da chenduna yengbada thouri yaanbadouna yaanduna siramlaba sanao du uraklami. Mathangi mikup ta emungda amuk chensinduna maagi nupi du kamdouri yengba chung ee. Mamit mana onkhatlaga machin kaaraga siramlaba maagi nupi adu ubada Apangjaogi mapadu 'Eidi Maangjaredana ho Mama' haidana oak khongna kaptuna leikhre. Karidi upai lei apangba machani kadaida amuk hunjekluni. Leikhidraba Maagi nupi gi thabak thouram loisinaba Apangjao puduna mapa adu keithel kaaba laakhi. Keitheldagi leirakpa potchei do yaamandana lai katpaga hei-ra amasung Thumpaak yaoba mayomdo Apangjaoda mapana paihanduna' Ebungo nang khara haalamo epaa awatpa pot chei leirakhige' haiduna Apangjaobu haana mayumda tharaklami. Mayum yougadaba konthong tara muk waatlingei Apangjaodu makhong haamningmanduna turel maya da leiba mongsong amada chungduna wai sungldoklage haiduna khanle. Maana purakpa mawondu meena loukhini pakhatpei Kom ama touraga maduda thanamlage maahak waai sungdoklure. Maana halakpa matamda Kom manungda leihouba pot adu louthoke yenglubada thum mayom adudi yaoramdre. Maana fana waana kom aduda kot kotuna thum mayom adu thijakhi adubu mahi chenkhraba thum adudi khak fungkhiba kouba leitey. Mapana cheirani kibadagi Apangjao amuk hunna mayum hunjinlaroi khunduna turel da meepuduna chatpa hee ama tongduna atopaa mafam amada chatkharey. Maagi nupi kainabagi meichaak koktriba Apangjaogi Mapa machanupa apangba adusu kainabagi meichaak khaangduna punsi chuppa lenkhi

Awa Shongri Loungakpi N/A IMPFO

Thaina mamangeida kobru ningthougi mashu yukokthong yaimaba kouba nupa ama leiramboire.mahakshi lou shinguba,thabak shu nombashi kaya heinadaduna lallon itik touduna hinnaba hotnajaboire.mana ashum lakpada kabo lamdam yourakpadagi haoningshang paodongnu koubi amagida yaong induna leiboire. matamgi khonglei matung inna poudongnu macha nupi ama pokchare.mapa yukokthong yaimabadi macha nupi adu poktringeigi mamangda chatkhibaduna shukhan hallakhride.ashomda,poudongnugi machanupi adu khara khara chaoraktuna leisha mathon farakpa mashak matou lamyouba matangdu youraboire.madu faobada mapadu hallakpa kouba leikhidre.mamana machagi maming shongri haina thonbire.mapa yaodana yoklakpa oibana mamana machabu piklingeidagi houna yumthong khuding chakni finiduna wana thakcharaki.houjikti macha adu chaoraklabanina pam yanba ,shing chanba,loushubanachingba heiraduna mamashu migida chakni finibakadu tokthokle.mama macha lou shingu touduna nongma nongmagi hingnabagi lanfam mayoknarammi. magi shum thoku haiduna mama machana uriba lou adu onthokna fana thokhre.maru changba fougi charongna tektha tektha pallakpa ubada uchek waya shangu shangu pairaktuna arembada khikthaduna manghanbadu ubada mamana shongrida "ebemma ngashidi emagi mahut shinduna nang uchek mayamshe khara ngaku" hairammi maduda shongrishu hoi eema haiduna achapotnachingba puraduna loubuk tamna laklammi. shongrina ashumna lou ngaktuna leiringeishida chahi 14 romgi mamangda lallonba chatkhiba mapa yukokthong yaimaba mayum thadokpa kuire haiduna loubuk shamna lakpada shongribu hak urure.matam kuina nupi naha uraktabaga,chiklaba loushangduda ningthijarabi nuja ama ubaduda yokokthong apam meichakna chaktuna leirang leiheknarure.madugi matungda mayumda chattuna potharammi. shongrina kari matouno ngashishibo haiduna yamna nungaitana mayum hallakpada ngashai onthokpa matoubu oikhiba nupa adu fammenda famduna hidak fu thaktuna leiramba ubada ikaimankhraduna mamai khumjanduna emungda changlaga mamada hangboire "famenda famliba hidak thakliba nupa ashi kanano" mamana "ebemma napani nehe! nangdi khanglaroi.nangna poktringeida leia laira koknaba haiduna lallon itik touba chatkhibani" tabada shongridi shock chatkhiduna ei mayam mamanga mai puba ngamjararoi kahalladun ningthi turelda chongthaduna thawai tharurage khanduna shongri mamai nongpok pangna chatkhre. amaromdana mamana chak ishing thongba loiraga langfeidagi thunglabata nagairiba magi nupabu chak pija pithak loiraba matungda faoba macha nupi shongribu udabaduda poudungnu machabu thiba thorakle.machabu hanna hanna kouduna koithi thirabada thiba khangdredo. leikaigi mamannabashingda hangubashu "khangde ,ude" ngakta hairakpadagi poudongnu chada thaktaba makhei machabu kouduna ahingdu kaptuna lellaboire.nongallamdai uitharakpa aduwaida mamangda machana laktuna hairakpoire"ha eema apokpi,eema nangna nacha eibu amuk hanna thiba fanglaroi.eidi ningthi turends chongthaduna thawai ashi tharaga thoudu nunga macha onduna leire.eemana eibu long khonduna loukhatpiraga firol 6na khumduna numit 6ni thambirabadi nacha eihak taibang mee amuk ollakkani .eema nachabu loubiro,eema eecha amuk hanna leiminnashi. poudongnu mikap khangthok thoktuna machana hairamba mangtak adugi matunginna nong nganfung nganfung toubada khutta long paiduna nga khonba lakle.adubu akhonba khudinggi

ngakha khara lak,ngaching khara lak, ngamhai khara lak touduna ningba kaire.mangtakta taklakpa machana nunga macha ollaga leiramge haibadu punkao kaothokhidana,long khonbada yaorakpa nunga macha khara adu leiraigi leingoi mathakta hek hek hungatpoire .ashumna shum khollakpada machabu fangdrabada poudongnu kapna kapna mayumda hallakle.mathangi manglanda machana"eema nangdi eibu khollaga leiraigi nung mathakta hundoktuna thambire."eihakpu louburo" haibadagi mikap thokpada puodongnu chenduna mana hundokhiba nung machashingi marakta thoudu nungacha adubu thengnaraboire..poudongnuna haraona nungacha dubu figaonungda yomlaga yum youna purakle.mayum youraga firol taruk shemlaga nungachadubu manungda hapchille amadi lukrakna mathakta kuplaga leena chetna punshinduna laplen kada thamle.numit thamgadabada mangani shurakpada yengningmankhraduna yenglubada machana taibang meegi shaktam oifattana uchet machin yotna konba manna ,uchekkum masha panna,mamit tampha higok thinba manna leiramle.uchek ollaba machana hairakpoire"eema eidi eemana matam shudana kaithoklabanina taibang mee onba ngamdana uchek onduna leire,eema eecha tinnaba yararoi,eidu chingnung manunglakta paikhrage"wa ashi tabada mamana "eebemma,eema eecha leiminnou tamamdramalle.fare eeyum kabo lamdamda te te khongduna nongalle takpa chekla oina leiruro" haina mamitta pirang shinthaduna mama macha kainakhiboire. wakhal khanthadana touruba thabakti afaba oigande.khandana touruba thabakki maheina awa shongri loungakpi tenwa kouba chekla onduna chingnung manungda koipai paiduna mapunshi lenkhi.

The great Meitei Reconciliation Process: Revisiting the classical folklore on Emoinu Chakhong Ngahongbi by Late Shri Ningomabam Angouton Meetei
Written by kairnews | April 4, 2011 | 1 Comment and 0 Reactions Source: Sanjib Meitei Whenever I came across the word Reconciliation, what comes in my mind is the desperate move and appeals by Dr. Wati Aiyers The Forum for Naga Reconciliation (FNR) to bring peace and unity among different Naga sub tribes. Ill support the mission just after hearing its name mission because the phrase Reconciliation and Unity is too good for me not to support it. Its like democracy vs Nazism/Talibanism. The goal seems to be quite easily achievable since they are trying to unite people of a single tribe called Naga. Often, we get to read beautifully phrased press releases from NSCN/GPRN endorsing the move and its commitment towards achieving the goal. Even the GPRN/NSCN and FGN endorse the move and express its desire to attend the highest level meeting of leaders from all the warring groups to sit down together and bring an everlasting solution in Naga society. Indeed, I too pray that peace prevails among the Nagas. However the reality may be quite different from the press releases which covered the so called highest level meetings among the warring factions and occasional mass prayers. Random killing among the members of different groups, gunfights, accusation for territorial encroachments in eastern parts of Nagaland and Naga inhabitant districts of Arunanchal Pradesh, formation of ZUF, killing a few members of ZUF by NSCN/GPRN men are totally contradictory to all the press releases which have been published endlessly for a while in local media. Well, why are Naga people still unable to unite themselves despite their common goal of making Nagaland a Land of Christ (again an apostle of Peace and Love)? The most basic reason is the insincerity of the leaders towards achieving the goal. Unity and peace is never possible unless people from different communities leave their false ego, exaggerated pride based on exaggerated history to show supremacy over others. You can take inspiration from the history but you cant live

with the history. Lack of heroic sacrifices from leaders and members of different communities for the sake of common Naga cause and thirst of power among leaders are also playing as obstacles for the process. Here is where I start thinking that Nagas can learn from the process of Meitei reconciliation which happened much before King Nongada Lairen Pakhangba at 33 AD in Sana Leipak. I was always fascinated by classical Meitei folklores. The folklore of Emoinu Celebration from the story Washak Ngakpa meaning Keeping the Promise, written by Late Shri Ningombam Angouton Meetei and the classical love story Khamba -Thoibi are classical examples of successful reconciliation process of the old Meitei factions. Although Washak Ngakpa is a story on how the Meiteis started celebrating Emoinu Day by lighting fire torches on roadside and worshiping the goddess Emoinu at Funga Lairu, the great Meitei reconciliation process was the backbone of the story when the story line is viewed at an angle different from the typical storyline. Let me tell you the story briefly: Once upon a time, there were four kings ruling four independent kingdoms. The kings were Khuman Kwakpa, Meitei King Thawan Thaba, Selloi Nongmai Ningthou and Chingshanglakpa. There had been a mutual understanding among the kings and were friendly nations. However, the relationship between the Meitei king and Khuman Kwakpa deteriorated and in a meeting, they declared that they would no more be friends and severed all ties between them. Incidentally, the wife of Khuman Kwakpa was a Meitei woman named Piyainu. After returning from the meeting, the king Khuman Kwakpa summoned all his ministers and narrated the new developments in the severed ties between Meiteis and Khumans. He also promised that he would divorce his wife Piyainu since he didnt want to be a bad example in front of the Khuman people. Till then, he was unaware of the fact that Piyainu was already pregnant with his child. He ordered Piyainu to leave the palace immediately. Piyainu pleaded that she was already pregnant and requested him to allow her to stay till the child is born in Khuman palace. Even the ministers tried to persuade the king but Khuman Kwakpa, known for his principle of keeping promise did not bend. Piyainu had no option but prayed to the Godess of Khuman Kingdom Emoinu Chakhong Ngahongbi to show a miracle which would trigger a change in the stand of Khuman Kwakpa. But, nothing happened and finally Piyainu took a stand to return to Meitei land. For once, she prayed to Emoinu that if she was innocent and a true Meitei woman who kept the virtue of married woman sincerely, then she be blessed to get to live with Emoinu Eema. Time passed, Piyainu got a son whom she named Chalamba. Chalamba grew up without knowing who his father was and he was prohibited by his mother from venturing into the land towards the south east direction of Meitei land. The reason was simple; the kindom in the sout east direction of Meitei land was ruled by enemy. During that time, there was a Meitei tradition of appeasing goddess Meitei Yumjao Lairembi as per the instructions of oracles. One year, an oracle forecasted that goddess Yumjao Lairembi would be pleased if a live deer could be offered to Her. Chalamba was also one of the Meitei youths who set out to hunt a deer. They tried everywhere except the south east land but could not get any deer. Chalamba decided to go to the south east land for hunting without informing his mother. As he moved into the north eastern terrains, he saw a deer running away. He started chasing the deer with a promise that the first sighted deer should be offered to Yumjao Lairembi. During the chase, the deer passed through a forest which was full of yairi grasses (Rubus idens) making a loud sound. The placed was named Yairipok. Finally, the deer ran into the palace of Khuman Kwakpa and hide below the throne of the king. Khuman Kwakpa told Chalamba that since the deer took refuge from him, its his duty to protect the animal and if Chalamba loved his life, then he should return to Meitei land without any further delay. But, Chalamba refused to budge and challenged the king to fight with him in person.

Kwakpa agreed and took on Chalamba. However, despite of all his fighting skills and reputation of being a great worrier, he couldnt defeat Chalamba. Finaly, Kwakpa, impressed with the strength of Chalamba, halted the fight and inquired about the parents of Chalamba. Chalamba told him that Piyainu is the name of his mother but he didnt know who his father was. Kwakpa inquired more and it became clear that Chalamba was his own son. To be sure, he sent Chalamba back to Meitei land to ask to his mother whether she wanted the deer or anything else expecting that Piyainu would ask for the kingdom. Chalamba returned to his mother to ask her choice. Piyainu told her son to ask Khuman Kwakpa to make a promise that he would hand over what she had asked for and if Kwakpa comply with the demand, then asked him to handover Emoinu Chahong Ngaongbi. Chalamba returned to Kwakpa who was waiting for him along with his ministers. Chalamba asked Kwakpa if he would promise to give what his mother had asked for else give the deer back. Kwakpa promised that he would give anything what Piyainu had asked for. Chalamba asked Kwakpa to give Emoinu Chahongbi. Kwakpa, the worshipper of Emoinu Ema Ahongbi, was shocked but his perception that Chalamba was his own son was vindicated. He could not imagine the demand. Due to Emoinu Ahongbi, prosperity in Khuman land was happening. Kwakpa told Chalamba to take back the demand. Instead of that demand, Kwakpa asked him to take whatever he liked from Khuman land be it gold, land, and even the throne. He also told Chalamba that Chalamba himself was the legal heir of the Khuman throne. Chalamba told Kwakpa to return the deer and he was not interested in any of the offers from a King who couldnt keep his promise. Kwakpa, gave in to the demand and handover Emoinu Chahongbi to Chalamba. Chalamba, despite his poor upbringing by single mother could not be lured away by mouth watering offers from Khuman Kwakpa (his father) and sacrificed every personal and materialistic gain that he could have achieved for the sake of the welfares of Meiteis. Chalamba brought Emoinu Chahong Ngahongbi to Meiteiland without war and bloodshed. Piyainu lit up the street to welcome the Goddess Emoinu Chakhong Ngahongbi. Finally, truth won the battle. Of course, the unbreakable bond of love between Meiteis and Khumans had been developed by brave Chalamba and the King of principle Khuman Kwakpa. He kept his promise despite his personal losses. He applied the same yardstick to define his principle even when it hit him hard. Had Khuman Kwakpa not kept his promise, who knows, there could have been more wars and bloodshed between Meiteis and Khumans. In the story by Late Shri Ningombam Angouton Meetei, the principle of Khuman Kwakpa who despite being the king accepted the challenge from an unknown lad to fight in person, raw courage of Chalamba with total devotion to his motherland that could not be lured by materialistic comforts, Piyainu, the woman of virtue who brought up her son and kept him grounded are depicted beautifully and still classic examples of Meitei civilization based on tolerance, courage, virtue, good family upbringing and patriotism. Such kinds of characters are required to bring reconciliation among the warring tribes in the context of Naga reconciliation process. Leaders of Naga factions need to be more sincere and back up their numerous press releases with actions. Like Khuman Kwakpa, they need to stick to their principles, promises, apply same yardsticks for defining sacrifices that need to be made for reconciliation and more importantly they should be selfless. The restraint shown by Khuman Kwakpa when an unknown lad from enemy land challenged him should be classic example of how the leaders should lead the people by example. Just shouting that we should unite for the sake of Christ will not bring real reconciliation and unity. Mass prayer is good but actions should reflect the intention and motive behind the slogan. Khamba Thoibi is famous for its classical love story between an orphan Khamba and princess Thoibi while

a rich, talented and cunning Angom Nongban, son of a Minister of then Moirang kingdom tried to win the hand of princess Thoibi at any cost. Apart from the love story, it depicts the strain relationship between Moirangs and Khumans. The two kingdoms continued their hate relationship till the brave Khuman Khamba took on the Kau that lived in Eekop lake and terrorized the people of Khuman which had been hindering people from going out for fishing. The incident brought together the warring communities viz., the Khumans and the Moirangs closely. Whatever the claim by some of the Naga leaders, reconciliation seems to be still a far line from reach for the Naga groups. Highest level meetings will not be effective unless the general public from different groups are determined to reconcile. The motto of forgive and forget the past enmity needs to be sincerely practiced. Last but not the least, hating and blaming Meiteis for the backwardness of tribal people of Manipur may not be correct political move at all. I do not support the the idea of greater Nagalim but sincerely support the unity and peace process initiated by various civil organizations.