Chayom Thupki (Meetei Philosophy) :: Translated from Meeteilon
- Part 4 -

James Oinam *

'Lambui Loushing' : An illustration of 'Chayom Thupki' by James Oinam

Chayom Thupki (Translation): Part 4

Book Title: Chayom Thupki (Meetei Philosophy)
Author: Makar Luwang
Publisher: S. Achauba Khaba Nganba, Khurai Khongam Leikai
Year of Publication: 1995

(26)
Ahal mathina chaphu menli
Nachal mathina pahomi

[The dung of the old mend the pot
The dung of centipede draws attention]

The advice given by the older, which are meant for our well-being, but are not listened to, is called 'ahal mathi' (the dung of the old). The dung of the centipede shines in the dark, long after it is gone.

(27)
Akhangbagi oja watte
Aheibagi oja leite

[One who knows have ample number of teachers
One who is able does not have a teacher]

Imparting knowledge is like telling a story. A lot of stories can be told and remembered like a parrot. However, ability has something innate. There is a point where it cannot be imparted by a teacher. If a student has a good handwriting, it is something innate in the student and it cannot be imparted by a teacher to another student who has a bad handwriting.

(28)
Mayek uray leipak koiray
Mason khanglay leipak kanlay

[After seeing the letters, one goes around the land. After knowing the 'mason', the land is saved]

After reading books, one will know the names of the places, rivers, etc., of the land. 'Mason' is the knowledge and the skills, such as, the culture, habits, and administration, that one develops through studying the books. Through the 'mason', the land is saved.

(29)
Ata atu khun laipham tonpham sam
Marannai hingjani charol surol

We live because something was left to us. Similarly, we must leave a bit of land for house and a bit for agriculture so that the next generation can survive. We need to rebuild the traditional temples and write down the preaching of our ancestors for the coming generations.

(30)
Achaubana machabu konba ngamday
Machanadi achauba laina kalli

[The big cannot embrace the small. The small can easily save the big.]

The author uses the analogy of rocks falling off the cliffs due to rain to explain the saying. When the small rocks are swept by the stream, the big rocks are unable to save the small rocks from being swept away. But where small rocks have collected, if a big rock falls down, it is easily saved from falling further by the small rocks.

(31)
Hingliba mishakta wahangle
Ashiba mamida paohangle

[Asked to a living person
Asked for information from the shadows of the dead]

A living person looks after his interests. So when one asks a living man, he will hide things for his interest. Someone who has dedicated his life for the good of the others write down the truth and has died.

(32)
Marek chare haore
Mahao chuple penle

Marek is the fleshy part. When the fleshy part of fruit is licked or eaten, one gets the tastes. Mahao is when it becomes a part of the blood stream (chuple, or absorbed, in the blood), it gives satisfaction (penle).

(33)
Meina thaobu chak-ngamde
Thaona meibu chakpane

[The fire can't burn the oil. The oil burns the fire.]

Sometimes what is given apparent is given importance over what is really important. Although it is the oil that is burning/heating the oil, we say the fire is burning and not the oil is burning. When the rope tethering a cow breaks and the cow escapes one says, 'Sun tatle' (the cow is broken). It is the rope and not the cow that has really broken but the escaping cow is more apparent.

(34)
Paknaba chetpadi payane, linaba liraudi litane

In order to bind together, young bamboo is used to make paya (a thin bamboo strip). It is the same as the young with sweet disposition. By the sound made during making paya, one can tell if it can be used to bind together things. Sweet words bring people together. One harsh word can destroy relationships. However, baskets cannot be made with paya alone because they are not strong enough to maintain its shape; hence li (a kind of strong liana stem) is inserted to maintain the shape of the basket.

(35)
Thakhal kaina lanphade, pareng samna liklamsay

The life path being taken human beings is very narrow. There is no room to move left or right. It is said, running a household is finer than that of sand (very minute to observe/comprehend). In the path of life, there are three rooms—the early morning room, the room at the noon, and the room of night.

These three divisions have to be followed or lived in sequence, and cannot be skipped. Similar is the division one's life into young, youth and old age. If one is not educated during childhood or save money during youth, one will suffer in the next phase (room) of life.

(36) Chekfei ani kek-kek, lamtha paring shot

The indigenous game called kang has been equated with the life cycle of household. When one ventures in a project, he or she is expecting to get something at the end. It is akin to throwing the kang ball. If it hits the opponent's kang, one says, a hand goal is achieved (ekhut challe), which is similar to achieving one's goal in a project.

The longer version of the statement is 'thabak pangle, ekhut challe' (job done, got in hand), which is simply said as 'palle, challe'. Hitting of kang ball (erected at the opposition's end) makes the sound 'kek'. One does not say shooting/throwing a chekfei (kang ball?), but trying to earn a chekfei.

Also, on hitting, one does not say hit a checkfei, but got ('eaten' in Manipuri) a chekfei. These are symbolic of earning and saving for one's livelihood. In the saying, kek word is used twice. This is pointing to the fact that livelihood is earned at two stages during one's live.

One alone, using one's skills and wits, when one is young. And the second time along with one's children. Lamtha is old age when one is ready to leave this world (lam means land, thaba means to leave). When one is weak (due to illness or old age), one makes feeble sound while walking. This is the 'shot-shot' sound in Manipuri.

Cover of 'Chayom Thupki'

To be continued.....