Wednesday, 25 April 2018

How Manipur got positioned as NOT the land of Mahabharata?

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By RK Rishikesh Sinha

1908: TC Hudson in his book “The Meitheis” published in 1908 sowed the seed that the Manipuri Meiteis has recently been converted to Hinduism.

(Meiteis is a jati and the culture is “Manipuri”. The same culture is shared by another Hindu jati Bishnupriya). Two jatis with two different languages share the same culture. Majority of the people find it a problem, but it is a beauty.

1919: Rabindra Nath Tagore is shown Manipuri Raas Leela in today’s Bangladesh in one of the Bishnupriya jati village. Tagore institutionalize the Raas.

1930: Intellectual Sepoys writes N Phullo in Assam started questioning Hinduism amongst Hindu Meiteis. Manipur’s Maharaja however doesn’t find any objection about his activity. N Phullo said, he is not against Hinduism but he performs “worship by using Manipuri language”.

The followers of Phullo started calling themselves as “Apokpa Marup”. The God Apokpa fits in Hindu cosmology.

1940: The message reaches Manipur. But in a different name and concept: “Meitei Marup”. The core idea: Ancestors of Meiteis Hindus had a different religion before Hinduism came to Manipur. [In congruence with 1908 published Hudson’s core message.]
Notice: In Assam it was name of the God and in Manipur it became on the name of the Jati Meitei.

Till 1960s:
(1)    The outsiders have taken control over the traditional itihaskar saying students of puranas.
(2)    The outsiders have equipped themselves with western theories and concepts.
(3)    Attempts been made saying : Manipur is not the land of Mahabharata.
(4)    Hinduism is shown as destructive force. But took pride in Ras Leela.

Till 1970s-1980s
(1)   The buyers of old religion (now called Senamahi) reach its peak. They have occupied political power, academics, and now land. Yes lands. They started contesting Hindu worship places. They forcibly occupy the places. Temples and murtis are destroyed. After 1980, the movement slowed down. Since there is nothing to achieve more.

In 2000s

Brahmins are attacked intellectually. The core idea is: they are not true Brahmins.

Western Lens
Dharmic Dhristi
A fire in King's palace destroyed the documents of old religion. The fire was intentional.
Accidental fire.
In 18th century, Manipur was declared a Hindu state.
In 20th century, Manipur was declared a Christian state. Had it been Hindu state in the Christian/ Islamic template. The jatis in the hills would have been Hindu.
In 18th century, Hinduism came to Manipur.
Myth & Propaganda. Manipur goes back to the days of Mahabharata.
Lallup System was a slavery / feudalism.
Lallup System was a Rashtra Dharm. Every person in Manipur kingdom had to work in King’s administration in different categories.
Hinduism/ brahmin is responsible for Hill vs Plain divide.
It is actually Christianity that divided Hill vs Plain divide.
Hindu kingdom was oppressive.
Ram Rajya with council of learned ministers (Navratnas)
Brahmasabha was a Hindu orthodoxy.
Brahmasabha gave direction to directionless samaj.


Silent Death of Hinduism in Manipur (Part 1)
Silent Death of Hinduism in Manipur (Part 2)

Please read:

1. Breaking India: Western Interventions in Dravidian and Dalit Faultlines
2. Being Different : An Indian Challenge To Western Universalism
3. Indra's Net - Defending Hinduism Philosophical Unity
4. The Battle for Sanskrit: Is Sanskrit Political or Sacred? Oppressive or Liberating? Dead or Alive?
5. Academic Hinduphobia: A Critique of Wendy Doniger’s Erotic School of Indology

[1] The Meitheis
by Thomas Callan Hodson
Publication date 1908

[2] History of Manipur
By Jyotirmoy Roy
Publication date 1958

[3] Revivalist movement among the meiteis of Cachar Assam and Manipur (PhD Thesis)
Researcher: Maibam, Ratankumar Singh
2008

[4] Advent of a caste _ the emergence and role of Brahmans in Manipuri society (PhD Thesis)
Researcher: Bebita Devi, S
2013

Tuesday, 17 April 2018

koti'han bhasha baro sanskriti'han'ore mojbut koriya dhariya tho'paresi

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By Rebati Mohan Sinha

Gitiswami gokulananda girok'r 121 tomo janma barshiki Bishnupriya Manipuri Samaj'r manu'e utjapan korat  leposi, kintu ebaka peya girok'ore   ami chine nuar'lang.Toley ikora dwio line'e  parishkar kor'e maater........

                              Kaar kaaje kadourita akgoi'ou harnapeila 
                             Hobar kaaje kortega'te arak ahan ningkorla.

Samaj'orka etohan chinta bhabna koriya gesega girok ougore aji peya chine nuwaria thailang, ehan ki'han?Jodi ami chin'lang'oich,girok'r deheya gesega poth'ougo iloya samaj'r kaam kaaje aat bareilang oich, aji samaje je onoikotar hoot aago bohese  ego dehani'r din nahi'lois.

Ami agoi agore samman diya totora nuwariar. Samaj'han'r Kalyan mulok kaam'e Sanstha ekjut o'nuartara. Sarkar'r aain mote BM Sanstha eta ak'khanau chola nuartara. leheya teen- teen'go, chaar - chari'goi Sanstha akei'han hongkoriya boya asi. Ere sanstha etai Samaj'r unnoyan'r  kaam koriyar bulia Bishnupriya Manipuri naang'r Jaat ehan'ore neelam ( auction) korat leposi.

Aktai poila PM'gorang 8 Han dabi'lo gelaga, baro mah ahan pisede arak sanstha ahane 10'han dabi'lo DC'r maarphote, chithi dia pedeila, ekhurum baro 7 Han dabi'lo andolan'e naam'tai bulia laagesi. Samaj'e pratibad koril manu neo'oilata, je "dabi eta sanbidhan sammato nagoi."

Amar BM Samaj'e nairashyabadi orthat niraash okurai niam ehan'e sabha-samiti't aji- kaali samaj'han'r unnoti'r yari-pori dekura manu neyoya aitara.

Nijor jat'naan'ore mike got giya uba oya tolkorani ehanei aaji- kalikar chol'han ose. Phallut boi'tara girigithani'ye aator talilo bokta girok'r bhashan'hanore swagoto janeitara. Bhashon'e sochora'chor thaarta " ami kuttirang jaat'han, ami onunnoto, amar bhasha'han'r deki onek Bhasha prithibitto meimut oya jarga. Amar'ta Rajyasabhat manonito MP, Bidhan Sabhaat manonito MLA nei", esade onek nirash onar yari-pori mike got ditara Kintu outar pushti'koron'r ka tanu'rang kuno tothya nei. Sabha samiti't Bhashon dekura girok lokei akta asi, jetai kuno kaalei TV Radio't khobor'r ronjo aago peya na huntara. Ghore khobor'r kagaj aher kintu paakoril samay tanurang nei, Kintu mike'go peile naar phateya gojor ikora kotha ehani oreitara. Ehan'e je Samaj'r koti'han Khoti or ehan tanu supou har'na'peila. Samaj'e naang'fita uchcha maanor samajpremi girok koto go asi, jetai hudda oteet'relo mojiya thaitara, kintu bhabishyat'r ronjo  aago peya thotalo ullekh nakor'tara orthat bhabishyat'r samaj unnoyan'r kuno yari-pori tanurang nei. Nijo're kisade Samaj'e pratisthito korani ouhanei tanur mool mantra'han.

Ajikar mor likhoni ehanat ashabad ei niam thai'toi.

Mi lekhok egoi Assam -Tripura baade bharat'r daangor - daangor Sahar'e Bishnupriya Manipuri sabha samiti't yeo'oya jehan onubhab kor'esu ouhan oil'tai, bortoman prajanmoi kuno kaalei sweekar na'kortara - tanu ''onunnoto" . Tanur boktobya'han oil'tai chakri jeta yogar kor'esi outa onyo sampradayor Manu'r loge juridiya ( compete koriya). OBC certificate dehueya na'goi.
Onunnoto wahi egore kisade byakkhya kortang?

Arthik na  samajik onunnoto ? na shikkha khetre ? Na, habitat onunnoto ?
Ebaka prashna'han aaher'tai , kun jaat'han'r tulonai ami aji onunnoto?
Ami tulona kortangaita amar kadabarat asi onyo sampradayar manu'r loge.

1.Tanur tulonai ami leirata? Amar Manu bhikkha magiya jibika nirbaha korata'ta?
2. Amar samajik rohon sohon onyo sampradayar tulonai saakti'ta? Ami ordho'nogno oya thayar'ta? Amar uron-pindon'e manu'e aanguli dehueitarata?
3, ami amar uron- pindon'r phuti nije buniya pidlang ba pidiyar ehan kii onunnoto'r lokkhon'han?
Ami jebaka khuttei pidiya aatlang oupeit, pal- paatni, Nath-yogi sampradayor manu'e leng'ti pidla. ( lenguti )
4. Joto leira oiler'gai'ou amar sou onyo sampradayor ghor'e giya kunodin'ou kaam na'koresiga, borong tanu amar ghor'e kol'e aya kaam korlaga ba ebakau kortara, roji roti'r ka. 
5. Shikkha khetre onyo jaat'r shikkhar haar kii amarang'to niyam'ta? 
Nijo're onunnoto bulia loude loude mike'got maat'le kii ami unnoto oitangaita? 
Shikkhar haar baartoi'ta?
6. Onyanno sampradayor tulonai amarta nuwara- paani niyam'ta?
Amar ahar pushtikor, swasthya amarta hoba. Leng'ra khoda onyanya samapradayor 
tulonai onek kom. Praman koril'ta onek kichhu ase.

Nijo're mi ankorourita, sankhya-loghu gushti'hanat jorom oya onyo sampradayor tulonai ki'han na'pasu'han? Mor'e kii tanu kunogoi heyo- chokkhe dehesita? Mor monete naaher.

Bosor koyek aage Nabadwip'e amar samaj'r ucho'thakor samaj sevak koto'gor loge alap'r sujuk pasilu. Yaritto yarit, girok gasire ankorlu'ta , jana sankhya komoni'r kaaron'e ami  kii'han na'pasi'han? Jobabe jehan peilu ouhan esade, " amarta Radio TV't program nei jar phol'e amar bhasha baro sanskriti'han maangoya jarga".

Ami nijei koti'han bhasha baro sanskriti'han'ore mojbut koriya dhariya tho'paresi ehan Nijo're ankorlei harpani yakorer? 

Tuesday, 10 April 2018

Huttumeu kii Radhakundar Radhamadhav Mandiror dui nombor

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By Rebati Mohan Sinha

Yatri Nivas'gor dorkar asil'ta? Ajit peya khoroch oseta 35,00,000/-, Building'go sampurno oite onto'to, kom koreu arak 10 lakh rupa jesadeu samj'r'ta khoroch ahan onat  porese,Yatri Nivas egor kaam ebo loi nase bulte, Malthep'go bagiya porani'r jotheshto sambabona ase, jodi tellam meramot'r kaam arombo naar.

Bortoman'e Mandir'orta thanar'ka 13'go room aase eta teertha yatri thanar ka jotheshto .Ebaka me odhom egoi praman koriya samaj'han'ore janani monauri je dui nombor yatri Nivas'egor  mootei dorkar na'poresil.

Ebaka Samaj'r pratinidhiye  harpani thok, Mandir-Malthep'r kaam poila loioni thok'ta na DUI nombor Yatri Nivas'go'r kaam.

Ta'oile  dui nombor Yatri Nivas ego'r prayojan orta teerthoyatri aitara outare bortoman Yatri Nivas'e chelkore nuwariar aro.

Kisade'te ami decide kortangai amarta arak Yatri Nivas aago laager?

Poilai lehei'tang'aita ontoto gelga teen bosor'e gorporta( average) bosor'e(,365din'e)koti'go teertha-yatri 13'go  room'e thaya gesigata Teerthoyatri'r ka thosi  register'e maater'tai.......

1. 2015't yatri nivas'e 365 din'e thasilata.......550 go teerthyatri.
Din'ahanat  gorporta Thai'tai'ta,..550/365 = 1 1/2 go orthat yatrinivs'e thasilata dine 2 go teerthayatri'ttou kom. Jodi din'e du'gou thaitara taile 11 go room khali poriya thaar.
2. 2016't  jodi 2015'r  dwigun teertha'yatri yatrinivas'e  thayau thaitara ta'oile 550x 2 = 1100 go , baro 1100re 365 lo  bhaag kor'le peyarta 1100/365= 3 go teerthayatri dine 3 go room'e thaitara. 10 room khali poriya thaar.
Ebaka jigga 2017't  koi'go teerthayatri thasilata . Jodi ami epeit'ou dwigun dhariyar taile 1100 x 2= 2200 go teerthyatri 365 dine,orthat dine 2200/365 = 6 go room'e teerthyatri thaitai baro 7 go room khali thai'toi.
Esade e'bosor (2018)  jodi 365 dine 2200x2 = 4'400 go teerthyatri aitara Taaile dine hudda 12 go, orthat daily 12 go room'e 12 go tha'partai. Room ago khali thai'toi.Room agot  kom'eu 2 go yatri tha'partara, payojan'e 5 go peya thana yakorer. Taaile kisade bosor'e teerthyatri'e tho'nuar'tarata?

2008, 2009 baro 2010'e  Mandir Committee'r member aago asilu (Radhakunda'r) oupeit Kartik'e  niyom seva'r maha ouhanat , onyo sampradayor yatri aya thailaga, karon amar baga- ruga room outa't amar Manu n'thaila.

Ebaka ahik Architect dugoi bosor ahan kaam koriya koti'han Malthep'gore  upekkha koriya gesigata. Tanur poilakar hongkoresi drawing ouhan Samaj'r kuno porjaye manyata na'pase, othocho Engr girok'e kaam koriya gesega ,outa jobor onachchar ose. Kisade Engr'goi drawing Chhara   Malthep'gor baangede pillar uba kore'seta?

Habitto chintar bishay'han, Yatri Nivas'go malthep'gotto ematik dureit kisade hong'oil'ta ? Ebaka kiya jora- denar chesta cholese'ta?

Malthep'gor drawing nei othocho mung'r paareng'e  pillar uba korani ose.

Drawing kumbaka hong'oi'toi'ta ? Authority'rang'to approval kumbaka lona oi'toi'ta? Borishar aage Malthep'gor kaam ebosor'ou nael, ehan dhariya nik'ga.

1. Dwi'dwigo Architect'lo  hong'ose  Drawing outa central Executive committee'e kuno meeting ahanat approve koresilata?
2.  Drawing'hanlo kuno samay ahanat Engr. Pranab Sinha girok'r loge Archect dwiogi'r alochana osil'ta?
3. Yatri Nivas'go Malthep gotto koti'han dureit ona thok orthat building'gor obosthan'han drawing hanat ullekh aaseta na neyoseta?
4. Building'r location'han jodi thik  thaya thar taile Architect'go'i pisede Radhakundat giya kihan kaam'te korloga?
5. Yatri Nivas'r building'gor agekar doirgo'tto (length) Architect'goi Malthep'gor oubede koti'han baraseta? Esade onek prshnar jobab Radhamadhav committee'e dena laag'toi.

Bosor bosor dhariya boron'e urer Malthep'ego. Kumbaka hong'oi'toi'ta?

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By Rebati Mohan Sinha

Radhakundar Radhamadhav Mandir'r maalthep'go aji 15 bosor fana bitta oite peya na'honkoriya poriya thaelta kiya?

Prati bosor boron'han dibotai maalthep'gor bhitore paani - pani, goto 5 bosor dhariya  committee're khobor'r kagaj'r madhyam'e ningshing korani or kintu kortripokkhorang'to kuno jobab nei. Gelga 17/18 March 2017'r 137 tomo barshik Sadharan Sabhaat loude-loude maatesi "Yatri Nivas amar'ta laager", Mandir'r mung'hanat aase malthep'go boron'e uriya  baagiya por'leu tanur (sabha'han'or) kuno apotti nei, karon'han oil'tai 22'han anchaletto Sadharan Sabhaat yogan kor'tara outar hudda 10%  Radhakundar  Amar BM'r Radhamadhav Mandir'go dehekura.Taaile Maalthep'go urer na urer outalo tanur'r ki'dorkar. Dwi'din bandera kheila, beladiya gelaga, pisekar bosor'e sabhahanatto uthiya ankore'kura ak'gou na'peitei. Hindi't pracholito kotha ahan aase " मेरा बापका किया जाता ?

Gelga (2016) bosoretto  huniya ayar'ta,Radhamadhav Mandir'gor Yatri Nivas'go'r construction'rka dwi-dwi'go Architect Khana-piña beleya kaam'e laagesi. Maalthep'go sammande kuno peitou kuno ullekh nei. Ebaka baro Huniyarta agekar hong'ose drawing outa baatil ona't porese,karon'han oil'tai gelaga kaali (15/7/2017) Architect aagoi jaga'han kita moweya, matiya gesga,building'gor noksa'han  bodlani laag'toi. Gelga bosor'ehan kita habi'han ghumjia asilata?

Ebosor'kar February mahat,Guwahatit Pranab sinha naang'r engr'go, je girok'goi chhoy'go'na kita Dulbir ghor mandir'gor barade hongkoranir permission dese, girok ougore ankoresiluta, architect'r drawing ready oil'ta, uttore matesil'ta " mor'e kitta ahan'ou ajipeya na'maatesi". Engineer'goi Harnapar, architect'goi kisade drawing'han, ehante kisade kotha'han?Engineer architect'go'r drawing'han hoba kor'e na'dehese pauri.

Esade kaam etat badha- bighno ghoter bulia , 2008'r Tinokhal'r adhibeshan'e mor likhito khula chithi'ouhanat desilu sujukti poramorshor poilakar point ougo esade....

" Building plan ebakau manjuri na'pase bulia hunlang. Bldg Plan'han'r  Manjuri nenar aage plan'han'r suggestion / addition / modification'r ka samaj'orang meyadi amontron ahan janani thok. Taaile building'r plan'han'r sri'briddhwi oi'toi."

Koi'te , Nirman committee'e hunlata ?

Wednesday, 28 March 2018

Who are Bishnupriya Manipuris?

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By RK Rishikesh Sinha
We have to reclaim, redefine and emphasise what our ancestors lived and believed (according to Dharmic lens): Manipur as their janmabhoomi and being the descendants of Arjuna’s son Babruvahana.
A week back I received an email from a student studying in Gurucharan College Silchar, Assam, requesting to give details about us (Bishnupriya Manipuris), specifically the life cycle. She had been given a project to study on Bishnupriya Manipuri.

Before I write something and click SEND button, I for a moment thought I must know: what is her prior rudimentary knowledge about us, the Bishnupriya Manipuris.

I didn’t ask her. Even I didn’t respond to her email knowing the fact that the academic discourse towards our jati is distorted and prejudice. Reason being that the approach the academicians take is very much western as if they have got a template and they have to just fill in the blanks. They work as an academic mafia.

Please read: Academic lens on Bishnupriya Manipuris

A century has been wasted understanding our jati vis-à-vis Meitei. The anthropological and sociological theories don’t add a word. Today, we see the results of this studies : there is deep misunderstanding. Something has gone wrong. We have to accept it.

That is one reason that I didn’t respond to the request. I don’t want to give more ammunition to the western armory.

Till date, the standard western definition of our jati has been :
  • They speak a language called Bishnupriya Manipuri.  
  • They are Vaishnav.
  • They have this and that rituals.
  • The Bishnupriya Manipuri language is an Indo-Aryan language.
That’s all!

The above given markers are not necessary and sufficient conditions anymore. Like we have people who speak Meitei as their first language. Anyway.

We have to reclaim and redefine and add what our ancestors lived and believed (according to Dharmic lens): Manipur as their janmabhoomi and being the descendants of Arjuna’s son Babruvahana.
It is not that western lens of academics in their work missed Manipur being the land of Mahabharata. They put this fact under Religion (again wrong) or it in “Mythology”, as if they are myths. Today, the Sanskritisation theory of Manipur goes down the drain. Rajiv Malhotra work has punctured this theory brilliantly. 

The assertion of Manipur being the janmabhoomi and descendants of Babruvahana for Bishnupriya Manipuris will work as a Poison Pill for other. (Please follow Rajiv Malhotra to understand the concept of Poison Pill).

The Pill will safeguard cannibalizing of our jati internally and externally. It will work as a protective shield from hostile takeover.

Let us understand. How?

(a) Our people are widespread in all parts of India, consider a family or a person or a group of people converts to Christianity or Islam, they are outright NOT Bishnupriya Manipuri even if they speak the language. The poison pill will stop the cancer outright since they will not believe on it. Let them go and name themselves and follow whatever in their converted faith.

(b) Suppose a point of time come in future when a large number of people identify themselves as Bishnupriya Manipuri but don’t have the language practically. They will be Bishnupriya Manipuri as per our dharmic understanding.

Many of you might be knowing there were Bishnupriya Manipuri people in Manipur in some pockets who used to identify themselves being Bishnupriya Manipuri but they were speaking Meitei.

According to the western (linguistic) framework, they are Meitei but not identified as Bishnupriya Manipuri. 

The dharmic understanding will bring to our fold and give an opportunity to come together.

A case in point, take it as an example. Suppose there is increase in Meitei Christian in Manipur in the valley. They are Manipuri and Meitei by western Christian definition. Since they would have every parameter required to be included in the Meitei / Manipuri fold. What would be result of the takeover. Hindu culture goes into the drain. The world famous Manipuri dance will be secularised, it will be devoid of any shraddha and bhakti. In one word: It will be Christianised Manipuri Dance like  Bharathanatyam has been Christianised. The state Manipur would be devoid of its sanskriti.

(c) Hypothetically suppose, there is a neighbouring jati near us and they have accommodated every thing like language, ritual and customs but they don’t go by our belief of Manipur being Janmabhoomi and Babruvahana descendants. 

They will be not be in our jati. So, there will not be any hijack of identity.

So, hereby I would reply to the student with the following markers. 

He or she has to introduce our jati in the dharmic terms and lens. 

  • Bishnupriya Manipuri have shraddha and bhakti being Manipur their Janmabhoomi and being Babruvahana descendants. 
  • They speak a language called Bishnupriya Manipuri. 
  • They are Vaishnav. 
  • They have this and that rituals. 
  • The Bishnupriya Manipuri language is an Indo-Aryan language. (Optional) 

And if these points are not accommodated, the academic work is wrong and baseless and it is junk. And the work will be categorized as “anti-Hindu”, “Hinduphobic”, “anti-Bishnupriya Manipuri”.

Photo Credit

Sunday, 30 July 2017

ELITE OF SAVIORS

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Ritwick Sinha
Summer of ’69…Thunder and lightning…Max along with Ryan arrives in Drift Metropolis, India…

“H e’s not your foe,” he said to me. “Who are you?” I asked. “Incognito,” he said. “The name sounds familiar,” I said as I withdrew my sword. “It should so. Max Swift” The utterance of his name left me awestruck. He was none other than my very own brother. “Bhaiyya?” I exclaimed. “You’re right”. “After 20 long years!” tears rolled down my eyes as I spoke these words. We hugged.

“Your suit has totally changed, Bhaiyya,” I said, “It is awesome”.
“Thanks. Your one hasn’t changed much. I suppose?”
“Yes Bhaiyya. Just one or two screws here and there.”
We chuckled.
“Hey Ryan, get up. Don’t fear. He’s my brother,” Bhaiyya turned towards my presumed adversary and said.
“He isn’t…” before I could complete, Bhaiyya cut me short saying, “Ryan. He’s Ryan Ray a.k.a. Titanio. My best friend.”
“Oh”
“Ryan, meet Alex alias Captain Quantum, my younger brother”, Bhaiyya introduced me to him. We shook hands.

Ryan was still trembling from the shock he’d got a minute earlier.
But then, I noticed that Bhaiyya’s face had turned pale.
I asked him, “What happened Bhaiyya? Is everything alright?”
“No Alex, everything’s not alright,” he sighed.
“Why? What happened?”
“It’s a long story. Come, let’s sit down there. I’ll tell you all about it.”

6 hours ago in Texas, USA…

“Whew!” I exclaimed as the final rescue of the day was over. I had saved a 1-day-old’s life and so was happier than ever.

I handed over the child to its anxious parents. Its mother, a young lady probably in her 20s, said to me, “Thank you so much Incognito. I do not know how to repay you.”
“It’s my duty. I don’t need anything. I’ve to depart now.”

The child’s parents waved hands of farewell as I departed in a flash. I had to hurry. It was already midnight and Mom and Dad were alone at home.

Homecoming, Rift City, USA…

“Don’t ask Max. The possibility is too horrible,” Ryan said to me.
“Why? What happened dear friend? I didn’t understand what you said just now.” I said to him.
“And what’s that in your hand?” I asked him suspecting a leaflet.
“No. I can’t show you this. You’ll be devastated.”
“Ryan. Look. Don’t try to be silly.”
“No Max. I said no”

I had no other choice but to snatch the paper from his hand.

Dear Incognito,

Well. I didn’t want to do this. But you’ve forced me to. Look here. Grant me access to the neutrinos and all your well-wishers will be free.


And one more thing, don’t try to come and raid over here. Rift City has already been cleared off. I’m sure you wouldn’t want me to finish off your sympathizers. I’m giving you 24 hours to ponder upon. The fate of your well-wishers now depends on you.


Darkstorm

I fell on my knees. Tears rolled down my eyes.

“We’ve to give them the neutrinos, Ryan”, I said in a lowly voice.

“What are you speaking Max? Are you in your senses? You can’t let Darkstorm get hold of the neutrinos.”

“But my parents… my relatives… my friends… my well-wishers… the citizens of this city… What will happen to them?”

“Oh common Max. You’re simply giving up. That’s not our spirit.”

“Then what can we do?”

“Max, there’s always a light of hope in every trouble and I’m sure there’s another one this time.”

“What?”

“Your brother.”

“Ryan, how come you know I’ve a brother?”

“Why? You were the one who told me about his bravery.”

“O Ryan. You reminded me of him. I’ve never met him in the past two decades.”

“So what? He’s the only one now who can help us in our mission.”

“Hmm… Alright. Let’s go.”

At present…

“And this was the story”, Bhaiyya said.

There was a pause.

“Hey Alex, what are you doing here? The xenos have attacked once again,” said Jack alias Mechamaster, my former classmate who was now my workmate.

“Bhaiyya, I’ll be back in five minutes.”

Saying this, I and Jack sped off.

We battled it out with the xenos and succeeded in finishing them off.

But on our way back, we were encountered by even more xenos. Their number simply kept on increasing.

I was wondering how on earth I would be able to help Bhaiyya.

“Jack, you handle them. I’ve to go at once.”

“But do you see their number?”

“Jack, I know you are capable enough to fight it out with them single-handedly.”

“But why are you in such a hurry?”

“I’ll tell you later,” saying this, I departed in a flash.

I reached the place where I had met Bhaiyya but surprisingly, neither he nor his comrade Ryan were to be seen.

I looked around and called out, “Bhaiyya...Bhaiyya! Where are you?” but there was no reply.

Then I saw a piece of paper on the ground.

I picked up and read.

Dear Captain Quantum,

I’d warned your brother not to try to break-in here. But he didn’t listen. We were keeping an eye on your brother all the time. If you want your brother, Titanio and all others to be liberated, then give me the neutrinos. You’ve just another 12 hours left. I hope you don’t repeat the same mistake as your brother.


Darkstorm


“Damn it!” I exclaimed.

“Hey Alex, I’ve finished them off. Now tell me, why were you in such a hurry at that time? And why do you look so depressed?” Jack said to me.

“Wait Jack, wait! Let me explain to you.”

“Then explain. I can’t wait to listen.” “You know…

…and this is why I’m depressed.” “Oh, I understand” said the extrovert Jack with some seriousness in his voice.

There was a pause.

“So what shall we do now?” asked Jack.

“See, we don’t have much time left. So we’ve to do some quick planning,” I replied.

“Yeah Alex, you’re right”

As we were engrossed in deep thought, I heard few footsteps coming towards us.

At once, I became alert.

“Hey Jack, do you hear those footsteps?”

“Yeah, but I’m not seeing anyone in close proximity”

Out of the blue, materialized a man in a gentleman’s attire. The way in which he turned up before us made me believe he had the invisible cloak. But who was he?

“I’ve come to help you”

“Who are you?”

“You won’t believe”

“What?”

“That I’m Proton, Darkstorm’s elder brother”

“What???”

“Yes”

“But why would our archrival’s brother help us?”

“Not without any reason Captain Quantum. You know, he kicked me out of our Castle. There are many other reasons but now, there’s no time to explain.”

“But…”

Before I could finish, he spoke, “Do you need my assistance?”

“No,” I replied promptly.

“Okay then, I’m leaving”

“Wait”, Jack said hastily, “Mr….”

“Proton”

“Yes, Mr. Proton, please wait a bit.”

Then he turned to me.

“Alex, listen here”, saying this, he practically pulled me to a side and whispered, “Alex, I think we need his help.”

“But…”

“No ifs and buts now. You know we’ve a very limited time frame. You simply ask him in what way he could assist us. That’s all.”

“Okay, since you’re insisting, I’ll ask”

I turned towards Proton and said, “Mr. Proton, do you really want to help us”

“Yes,” pat came the reply.

“But how?”

“I know the chink in Darkstorm’s army”, he whispered into my ear.

“Are you sure?”

“Absolutely.”

“So let’s go.”

“Wait! First chew these capsules. You take one and Mechamaster, take this.”

“For what?” I said in bewilderment.

“These will make you invisible and then, Darkstorm won’t be able to keep track of you.”

“Really?”

“Oh yeah!” I and Jack chewed the capsules and then…

Proton transports Alex and Jack to The Deathly Castle of Darkstorm, Australia… 

“Where am I?” I asked myself as I could not free my arms.

 As the vagueness of my eyes receded, I realized that I was in the Deathly Castle of Darkstorm enclosed in a sealed capsule. As I looked around, I saw an entire horde of people; all of them, unconscious. I noticed Bhaiyya in a miserable condition. I comprehended that all four of us, the superheroes, were locked inside sealed capsules while the commoners were awfully tied up.

And what about Proton? Once I get hold of that nefarious being, I would simply finish him off.

“Hey Alex, where are we?” Jack asked me sluggishly.

“In Darkstorm’s Deathly Castle,” I replied.

“What!!!” an astonished Jack voiced.

He fainted.

“Hold on, Jack.”

“Yeah, Alex. But what shall we do now?”

“We can’t do anything. These capsules are indestructible by even the sturdiest of forces. So we just can’t get out of here.”

“Oh no,” saying this, Jack went into a coma.

Then I started hearing some voices speak in an undertone. It was not in the hall we were caged, but the sound was coming from outside.

The door opened.

As the two men drew closer, I recognized them. One was Darkstorm while the other one was Proton. I pretended to be senseless. “Hey Captain Quantum, why are you pretending to be senseless?” saying this, Darkstorm laughed out loud. Proton laughed along with him.

I didn’t even want to see their faces.

“Look here Captain, since you didn’t follow what I told you then, you’ve to do so now.”

“Why shall I?”

“You’ll not help, huh?”

“Not a bit”

“Okay then”

Then he turned towards Proton, “Bro, finish them off.” 

As Proton advanced towards the crowd, I screamed, “Wait!”

I turned towards Darkstorm and said, “What have I to do?”

“Listen, guide me to the place where you’ve kept the neutrinos. That’s all. And don’t try to be sly. Bro will stay here. Any sneakiness you try to show along the way, you’ll lose these people, including your beloved Parents and your Bhaiyya, understood?”

“Yeah,” I replied with some hesitation.

He unlocked my capsule and I came out.

As we were about to proceed to our destination, a bright light flashed across us.

In a moment, Darkstorm and Proton were frozen.

There she was, in a white costume with a brownish-red cape, with a glare no one could find on earth. 

“Who are you?” I asked.

Lady Frost”, she replied. 

“From?”

“Well, I’ve come from the planet Neptune.”

“Wow, that’s awesome.”

She laughed.

“And how did you know about all this?” I enquired.

“Actually, I had received microwaves from earth and I knew that the earth was in danger. So I decided to come here. You don’t know, but I tell you, in all the rescues of the planet till now, I’ve played a huge role.”

“Oh, I understand. You must be immortal.”

“Not exactly. Until Doomsday, I’ll always be there.”

“Oh. And…”

Before I could complete, she spoke, “Questions later, first let me liberate your well-wishers.”

“Oh yes. Sure.” 

She threw a spell on everyone who were incarcerated.

“I’ve to leave now” she told me. 

“And what about Darkstorm and Proton?” I asked. 

“They’ll remain in this condition forever. They’ll never be able to free themselves,” saying this, she rocketed upwards.

After Lady Frost left, everyone came back to consciousness.

Bhaiyya and Jack asked in chorus, “Who had immobilized these two?”

“Questions later, let’s go home,” saying this, I led everyone back home.

I was happy that the neutrinos were safe, that the world could live in peace and prosperity.

Monday, 1 May 2017

(Archive) Bishnupriyas, Meiteis on Collision Course

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The article published on 23/9/1997 by JL Chowdhury in the NorthEast Age

Bishnupriyas, Meiteis on Collision Course

JL Chowdhury

Silchar,Sept 22: A 'language war' seems imminent in Assam with the All Assam Manipuri Students' Union threatening to resort to long-term agitation if the government of Assam decides to implement the Bishnupriya language at the primary stage of education. The Bishnupriya Manipuri Students' Union and Nikhil Bishnupriya Mahasabha, on the other hand, postponed their proposed 1000 hour rail road blockade in Barak Valley which was called to put pressure on the Mahanta government to give effect to its notifications of November 14, 1983, and July 21, 1989, to use Bishnupriya as the medium of instruction at the primary level in Barak Valley. The NBMM described the stand of the state as 'quite incomprehensible' and a denial of the democratic and constitutional rights of its people. The Mahasabha refers to the recommendation of the commission for linguistic minorities which justifies the naming of the language as Bishnupriya Manipuri by the state. The Bishnupriya Manipuri Sahitya Sabha says that the term Manipuri instead of Meitei to indicate caste identity would mean ' throwing out people of the aryan group as non-manipuris' which would be historically incorrect. According to Mr Bimal Krishna Sinha, a spokesman of the Sahitya Sabha, the Bishnupriya are the natives of Manipur whose cultural identity and ethnicity are being tainted by the dominant meitei migrants who invaded the valley in the 18th century. Mr Sinha says the ethnic vaishnavite culture has gradually given way to the culture of the immigrant tribals. Bishnupriya which is related to Sanksrit, was substituted by meitei which became the state language when meitei king pamheiba came to power in 1709. the 2.5 lakh population of Bishnupriya who live in assam, Tripura and Manipur now fear their identity may be lost, he said. The All Assam Manipuri Students Union and Manipuri Sahitya Parishad repudiate the claims of Bishnupriya who say they are Manipuri natives. The two organisations quote Grierson's Linguistic Survery of India to link Bishnupriya language to impure Bengali and a dialect of Indo - Aryan origin. Manipuri and Bishnupriya, they assert, are two different languages, the former belonging to the kuki-chin group of Tibeto-Burman languages and the latter to the Indo aryan group. The sahitya parishad says that the Bishnupriyas never constituted a separate entity mentioned in the royal chronicles or in the British reports. The Sahitya Parishad adds that Manipuri, the state language of Manipur, was recognised by the Sahitya Academy. There is Manipuri literature dating back at least 1000 years, the parishad quotes Suniti Kumar Chatterjee. Besides, Meitei has been included in the 8th schedule of the constitution, it points out. Prof. Ch. Manihar Singh of Aamsu warned the assam government at a recent press conference here that it should not divide the Manipuri to identity to please the Bishnupriyas. As the Meiteis and the Bishnupriyas have adopted irreconciiable stands, the government has been put in a fix.

Saturday, 15 April 2017

Bishnupriya Manipuri Digital Books

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There is a renewed interest on our history, culture, literature, the whole gamut by outsiders. There is is eagerness on their part to understand us, the Hindu jati in North East. But we don't have a space or location, where they can be referred to. They sought for a digital library where researchers and scholars could carry on their work. 

In the digital space, so far, (a) there are only two books digitised by Government of India on us and (b) odd few PhD thesis to study us online. In addition, there are (c) few books on us from Manipur-based scholars (available online).

So to make available books for serious researchers and scholars (both for home consumption and for outsiders), a digital library has been launched. Earlier, Pratibha Sinha has made a collection of books: BM Books Gallery.

To this sudden surge in people's interest, "Bishnupriya Manipuri Digital Books" is an effort to make books available to these few people who wants to study us. They want to know the story so far from us. 

The project is going to be gigantic, but it is worth doing it. No body is going to assist us, but we ourselves have to do it. It is our job. In the coming days, not only it will help others but our own researchers and scholars. 

So far, only three books has been made available online. Dr Kali Prasad Sinha's two books; first the 1960 published book "The Bishnupriya Manipuri Language"; second, 1975 booklet "A Note on the Term Bishnupriya Manipuri". Jogendra Kumar Sinha's booklet "Chronology of the Moirangs and the Kshamuls". 

Please share books/ booklets/ souvenir at your disposal.

Sunday, 2 April 2017

Puranic Story of the Creation of Manipur.

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Jyotirmoy Roy in his 1958 published book "History of Manipur" writes: 

(He puts the history before 8th Century AD of Manipur under Puranic Age)

The Creation of the Earth


It is found in the old Puaran, Leithak Leikharol that one day Mahadev narrated Ganesh the story of the creation of Manipur. In the beginning, Manipur was under water. Nine Laipumningthous and seven Lainuras created the land of Manipur by throwing earth into water. After the formation of the land Atia Guru Shibada, the Lord of the Universe entrusted God Kodin with the task of making mortal beings. Accordingly God Kodin placed before the Guru, seven monkeys and seven frogs. But the Guru did not approve of them because they had no intelligence. Kodin then produced an image of man. The Guru then bestowed life to it. Thus the first man brought on this earth. Afterwards the frogs were placed in water, the monkeys were placed in the hills, and the man was placed in the valley. All of them were mortals. Finally Kojinta-Thokpa (the sun in human form) and Ashiva (the moon in human form) were created. At the end of the creation the Guru disappeared.

After a long period the Guru appeared again at Wankhei through a hole in the Kurumching hill. He then called his two sons Kuptreng and Sentreng. Along with these two sons seven other gods also came to Manipur in mortal forms.

The seven goddesses who came with the Guru were then given in marriage with those seven gods. Each of these Gods became the founder of Angom, Ningthouja, Luang, Khuman, Moirang, Chenglei Khaba and Nganba, these seven families respectively.

One day the Guru in order to test the faith and devotion of his sons towards him appeared in the Vijaya river in the form of a dead cow. Sentring on seeing the movement of the tail of the dead cow recognised it to be their father, the Guru. Kuptreng though failed to agree with Sentring, joined with the latter in dragging the dead cow to the shore. The Guru then assumed his proper form and told Sentreng "Son! you have rightly recognised your father. Henceforth you would be known as Pakhangba (he who has known his father) " Kuptreng had the complexion of hot gold. Hence he came to be known as Snamahi (Sna=Gold; Mahi = Fire).

On another day the Guru called Pakhangba and Snamahi by his side. When they came, he told them. "I have decided to give the throne to one of you who will be able to report to me first after going round the world". On hearing this Snamahi, the elder brother went to the South. The younger brother Pakhangba who was comparatively weak following the advice of Leimarolshidabi moved round the seat of the Guru seven times and reported to his father because he already knew that the effect of moving round the seat of the Guru is the same as that of going round the world. The Guru became very much pleased to see his devotion and nominated him as his successor. When he came to know of it after going round the world Snamahi became furious. In view of the imminent fight between the two brothers the Guru brought out a solution agreeable to both. Both of them would rule Manipur by rotation, for 12 years at a time. While one would ascend the throne the other would be worshipped as a household deity. Thus while the peace was restored the Guru disappeared leaving behind his attendant "Taobala" (the snake God).

Monday, 20 March 2017

Another feather in metric mentor’s cap

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By our Staff Reporter
GUWAHATI, March 7: Ageing and ailing metric mentor (chhondo guru) with ageless contribution in different genres of literature Brojendra Kumar Sinha has hit headlines, yet again. The first Dhirchandra Smriti Padak from Bangladesh is the latest feather in his cap.

The Dhirchandra Smriti Padak, 2017 was presented to the octogenarian poet, in absentia, at a function in Bangladesh on March 5, 2017. Dr. Krishnadas Shashtri received the award on behalf of the poet. Writer Dhirchandra was the first Bishnupriya Manipuri translator of the Bhagwat Geeta. 

Settled at Hailakandi, a sleepy town in Barak Valley in South Assam, poet Sinha created an oeuvre each in Bishnupriya Manipuri and Bengali literatures. His Bengali work Bhikhari Baloker Gan is fragrant with the scent from the soil of Hailakandi and the water of Dholeshwori (a tributary) that snakes its way to the Barak through the district, so are his around forty Bishnupriya Manipuri works that have put the literature of the community on a sound footing. His is a revered name among the literati, especially for the magic and music that the diction of his poetries is enriched with. His Bishnupriya Manipuri poetries have been translated into Assamese, Bengali and English. The translation works of this poet like Oedipus of Sophocles, Meghdoot of Kalidas, Rubaiyat of Omar Khayyam, Anubad Kolpo etc., do add much to his priceless contribution to Bishnupriya Manipuri literature.

On the 79th birthday of poet Sinha celebrated by Soptashwo on February 12, 2016 at Hailakandi, noted poet-journalist Atin Das was on record saying that ‘Brojendro Kumar Sinha is a born poet’…The veteran journalist regretted: “Poet Sinha is writing even at this age, but there’s no recognition from the government.” (Masik Shadwol, Magh edition, February 12, 2016.)

Noted short story writer and Tezpur University’s Prof. Smriti Kumar Sinha said: “Brojendra Kumar Sinha is no longer the name of a person. It’s the name of an institution…He’s the Rabindranath Tagore in Bishnupriya Manipuri literature. He’s one amongst the greatest Bishnupriya Manipuri litterateurs who, with the infusion of elixir of life, have made their once-moribund language thrive.” (Masik Shadwol, Magh edition, February 12, 2016.)

Noted poet Champalal Sinha, on the other hand, said: “Modern poetry in Bishnupriya Manipuri literature dates back to Dhononjoy Rajkumar.” Dhononjoy Rajkumar is the pen name of poet Brojendra Kumar Sinha.

Poet Brojendra Kumar Sinha has received around 36 such felicitations from as many organizations. Some of them are – from the Nikhil Bharat Bongosahitya Sanmelan, Guwahati in 1975; Bhasha Shwahid Smarok, Silchar in 2011; Jugashankha Puraskar, Silchar in 2012; Bishnupriya Manipuri Writers’ Forum, Guwahati in 2012; Syed Mujtoba Ali Smoron Sahitya Utsav organized by Barak Upatyaka Bongosahitya O Sanskriti Sammelan in 2014; Anurupa Bishwas Smriti Sammanona organized by Barak Upatyaka Bongosahitya O Sanskriti Sammelan in 2015; Bishnupriya Manipuri Sahitya Sanskriti Academy, Agartala in 2008; Life-long Achievement Award from Pouri, Bangladesh; an award from Manipuri Theatre, Bangladesh; an award from Manipuri Yuva Kalyan Samiti, Bangladesh and one from Soptashwo, Hailakandi. 

Talking to this writer over telephone from Hailakandi, the poet said: “It’s my aching waist that’s out to hold me back from writing.”

Courtesy: The Sentinel
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