"It is a prediction of a coming time when there will be no manners and discipline, and people will not know love. Parents and children will not know each other. Loktak will be filled with the blood as the stronger cut each other with swords. Those who stand in the middle, trying to reconcile and bring peace, will hung their heads."
"Water is the medicine for the eyes, salt is the medicine for the teeth The strength of the house is in the walls, the strength of men is in the waist"
"Peruk (vernacular Manipuri name, common name Indian pennywort, scientific name Centella asiatica) is so named because it collects (pekpa) ‘old wind’ (causal agents of illness in the body) from bones and muscles and helps the excrete the same. Below the navel, because of ‘hot wind’, when the water of the pond putrefies, and bubbles emerge on the surface, making ‘pruk, pruk’ sound, the Shaugri (vernacular Manipuri name of roselle, scientific name Hibiscus sabdariffa) can suppress it, making ‘gri, gri’ sound. Hence the herb was named Shaugri (shauba : boil + gri)."
"Someone who has been taught by the now dead ancestors and become wise is called shagonnaba akhangba. Ask them and you will get the essence of things. Those who are clever and do not care about the right or wrong are talented. They have wealth earned through unfair means. If you seek them, your colour will change (become wealthy). But that brightness is like the bright lamp just before going out."
"A frog that is climbing up a stick thinks no one can stop it from doing anything it pleases. But even an old and sick elephant can squash it under its feet. The frog cannot be stronger than what nature intended. On the other hand, if an egg is appropriately placed, even if an elephant steps on it will not break."
"Do not break relations; else it will stop bearing fruits. There seems to be typo in the second line, which has changed the meaning of the sentence. Instead of 'Let the relations be there also, they will not know the roots/stem/legs', I think it should be 'Even though they are relations, they will not know the roots/stem/legs'."
"Strength and will power are different. A strong elephant would run away (from danger?). But a python will die protecting its territory. Due to lack of strength, due to fear of being punished by the king, an important word was spoken incorrectly because of which the import of the question became unclear. Instead of saying 'palona' (rule), it became 'pelona'."
"The iron (yot) is the food of the magnet (yot chabi, literally iron eater). That is why iron is drawn towards the magnet. But humans are not the food/slave to habit. Therefore, if you stick to your habits, it your own choice."
"Meewa meepao tadraba Mashata mee oinaba hotnaba Mahakto athoiba meene"
"It is said the more the people the more the words/opinions (mee yamaga wa yammi). If listen to everyone, you will have to spend your entire life. Stay within the bounds of humanity and do your work. When people start liking your work and follow you have won."
"Pick 'maroi mapang' (maroi is a generic name for green condiments used in cooking; mapang is a collocation which means more or less the same as the main word and do not exist independently). Bury the tubers and 'singnao'."
"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."
"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)."
"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)."
"When one ventures in a project, he or she is expecting to get something at the end. ... When one is weak (due to illness or old age), one makes feeble sound while walking."
"The mountains of the land will become bald. The lake will become shallow. Feeling the final pulse, the young will enter into the battle. Those who have no experience will follow and fill in the battle."
"Just like paya (bamboo strips used for binding) made from the same branch, the small yeks (family clans) were bound by one god. But those carrying the blood lines of the land (kings?) just because they can burnt the Puyas. This attempt to bind with a decadent has resulted in the split of the hill and the valley."
"Nongda lairen chahi chamma kun makhai Ningthau tonaba chahi mari ta pankhi"
"... by following the path of the indigenous religion (fated by the god), the rule lasted for a long time (hundred twenty and half). During this time, the weak was not exploited by the strong, and the poor was not despised by the rich. On the other rejecting these resulted in the rule to lasts for only four years."
"Uyung lawaigi hanuba darida onthare Darishu kaya mawangde supat mawang-e"
"The thought in the forehead of the old man suddenly slipped and fell down the dari (foundation floor of the house) unconscious. That too in spite the fact that the dari wasn't high either."
"Koithi means searching for a dear lost object by 'by upturning every leaf'. In order to know an old information, one will set aside the hand-picked stick taken from the bushes, and ask the old man for the right path. Upon knowing, one is happy and thinking there is plenty of time, bury the information."
"The lakes and the forests, as mother and father, look after the valley and the plain. ... That instead of taking care of the huge lake which has become the size of the palm, the effort seems to be digging up drains to bring in foreign fish."
"Even though gold cannot be used to make any useful equipment, people admire it. As it is put in the fire, it shines. Hence, staying true to oneself and one's religion is priceless. Although it is not very beautiful, one cannot be satisfied with the voice of 'tamna'. What has been agreed upon and the step that has not crossed the line is the step of tamna."
"Yaishkul is formed from the words yaisha and khul. Yaisha means king's animal (horse and elephant used by the king) and khul means village or generally speaking a place of human habitation. The place where royalty lived and which had good public facilities like roads used to be called yaishkul. Nowadays, such facilities are available everywhere. Hence, it is said that yaishkul will bloom (mapal sharani). The path to the indigenous god, because of abandonment, has become narrow as the bushes have overgrown into it (khurai). The focus of the youths seems to be on the alien knowledge. However, there is still hope that the youth the indigenous knowledge is taken up for study, it will bear fruits (mahei yallani)."
"The living things were created (by god) and all became bright. This saying is about the making of the humans. At first humans could not speak. The flowers and the fruits, seeing that the humans have not realized their worth, compared them to heirang (different kinds of fruits). Later people were able to talk. Then they called humans as chindamba (one who expresses [tamba] what is in one's heart through the lips [chin]) fruits. And they said chindamba fruits are much better than heirang."
"The cow will drink the milk of the calf. Karang Ching (Karang Mountain) will split open. The cow is metaphor for leaders and elites of the society. They take great care of themselves (drink the milk), but do not care for the coming generation—as if they are in some kind of a race. Karang Ching is a word play. Karang means legs. If a person tries to ride on two boats at the same time, his legs would split open."
"When we find a shiny object on the way, we pick it up even though it may not be of any use as it pleases the heart. Such things are stuck somewhere. But if take something after thinking about it, then it should be kept securely in some place."
"Milk is much more nutritious than its taste. Hence, keeping a good cow is important to drink good milk. Otherwise, like a cat who has got a taste of it one will drink anything which is white in colour. While listening to something one has not experienced, one understands little. Majority will not be believed. As it is said only someone who has been bitten by snake knows its poison."
"Since what has been offered to the gods does not contain what should be there, the traditional offerings and songs (thorukok, bald), it has become even (chang chap). It is only skin (makutani) without any flesh."
"Ten ten tena ten, nungshu natte tena ten Mapuda khoiji makhoiji Shari lakham kham"
"In a corner of the land, people have been living for countless years-breathing the air, drinking the water and eating the food of the place, thus becoming a part of it. From all around, clever arrows (ten) are being shot at them to convert them to something foreign. But these will not hit them. The arrow made from the navel of the lord of fire, water and air only can hit them."
"For a long time, the mountains served as barricades while the plains served as home. And so the Meiteis lived peacefully. But slowly, unknown to the rulers, foreigners came through the narrow passes of the mountains. First they asked for a small space to put in their heels so that they may sit and later they asked for some space for their knees and then they lied down."
"Those birds that live in the house and are well known are called 'pombi'; those that fly to the trees making 'wa' sound and fly away making 'ya' sound are called 'chekla'. Those birds that are close to you can be observed for how they look (how present themselves). However, to know the true voices (how they are really), one needs to hear the free birds. Similarly, people when staying close might present themselves nicely to us, but to know their true nature, we need to observe them in their own environment."
"Say say saybotti laisham macha phubotni Nungga eiga kaonaba kanana ngamge yengnashi"
"Say, say is an exhortation calling those who consider themselves linked to the god (lai [god] + sam [link]) and call themselves his children (macha) and hence his property (mapot) to fight with me (nungga (you) + eiga (I) + kaonaba [kick fight]). Let us see who wins."
"The place of birth (the bed), the cries of baby being born is heard, and human life being highest of all the forms and hence comparable to flowering, is called 'melei leimana'.... This is the root or essence that flowed from the 'stones' of god father. A thirst to meet this god father was again born. However, he was left in the 'room' from where one can come out but cannot enter into."
"The mountain of wealth (referring to the Puyas) of the birthplace is burning. Who can save it? Someone who is ready to work until they die should come forth without being asked to do the job."
"The society of the ancestors that used to be, when there were no wants, households were run beautifully, people were well mannered and brave, it was like the flowering of lotus. Although that time has long gone, one remembers afresh. The bees that came, flying across huge mountains, many will fly away seeing there are no more flowers, but some will remain. ... Jealous people will now encircle. Walk in front of me, I will follow. To be unmindful of who will follow is a great fault. The brave is the one who is not afraid of dying. That she, despite being physically weak, can sacrifice for her child, knowing that the child rushes to her when faced with danger for safety. That is why child owes a great debt to her."
"The parents provide food and clothing to the child. This is called phijet (piece of cloth) phigai ngamdaibi. It is said that those who have been there can show the way. As the older generation have lived life they know it. Those who do not know what they are saying are to be 'mayek naidabi' (without clear picture). The older generation is referred to as 'tangja mayek naibi'. Chilloknaba means to discuss. They are the ones who saw the sun and moon first (before us) and saw what happened to the land in the past. Hence they are the ones with whom we should discuss before the time is out."
"Ei uraga ma kao-e, ma uraga ei kao-e Kanana saribano? Eina … phajare hai Kanana samlibano? Eina … sam-e haibu khangdrene Kanana thugairibano? Eina … kalle hai."
"When I see myself, I forget him, when I see him, I forget myself Who made [it]? I … said beautiful Who joined [it]? I … one can't even tell it is joined Who broke [it]? I … said strong"
"Uchi chi chi, chichi kharong mapan khaushaba Sat-tang lak-e frang"
"Earlier nothing was wanting in the land. But now healthy and wholesome food (machi oiba chinjak) are on the brink of disappearing. In the Sana keithel (market) local fish are not available. People used to live for a hundred year, but now people are becoming senile at seventy. Everywhere one sees poverty and squeezing of the last drops (chiba). Desperation drove them to following the religion of the west. Nobody is to be blamed. Do not worry, when the time comes suddenly the wisdom will emerge (sat-tang : suddenly, lak-e : comes, frang : sound made by sudden emergence)."
"Only the local elderly who knows the hearts and minds of the parties to a conflict can deliver proper justice. They also know that often behind conflict and seeking justice, there is desire for power."
"The place where the 'chang-changda' (literally, living and dead, used to count auspicious and inauspicious) is called 'la'. For human beings, the motherland is the 'la'. Manipur is shaped like a 'yangkok' (a flat basket made of bamboo used for drying paddy). Hence, yangkok is used symbolically for the land. After six complete days of birth, the baby is put on the yangkok. Then the amaibi (female shaman) asks the mother if she wants the baby or the yangkok (the motherland). The mother answers, she needs to the baby for the sake of yangkok (to save the motherland). Hence the saying above: la (motherland) + kannaba (to save) + namana (your mother) + lokpani (to bring up)."
"A time will come when in spite of working hard and ruining one's body nothing much will come out of it. At that time, when asked listen to things of Meetei, one will shake his head, and thinking that saving money is more important, will leave part with discussion like scratching out with a knife."
"Hanuba meira paibabu theiduna chatli nahana Maduna humduna thiruri meira mutkhre phut"
"Old men holding the light, the young go sideways, avoiding them. The old men have the experience and wisdom (the light), but the young would not listen to them or take their advice. When the enemies are all around, the young starts searching for the old men but they are gone and fire has extinguished."
"Wari li singbun pun wakhataba koijomba Makoi phar phoidatlu"
"Tell stories a lot. When discussion is held together, one has beard. Pull off his beard. It means someone who does not know but acts as if he knows a lot. But when people get together and discuss things, all the nonsensical and stupid things are revealed (beard). Get rid of such opinions so that the truth and the right remain."
"Some people think a lot, as if they are caught in the net (wakhal lang). But they end bald in the head (lawai tang). Another thinks he is intelligent and does not venture out (laushing lang). And he develop gangrene in the knees. However, no one can know everything under the sun. So people should talk to each other for wisdom."
"The king thinks it is his whimsical right to catch (phage) and beat up (phuge) when someone disobeys him. And when his share of the crop is not given, he has the right to pluck (phoige) or snatch the harvest. The common people, on the other hand, think it is their duty to face (lamba paba) the enemy (in battle), to bear the burden (puge) of the land and be satisfied (penge) in honouring an evil person (the king?)."
"Wisdom and intelligence is something that can win even the 'sharp' things. If a sharp sword is carefully put inside the scabbard, it will not do harm."
"The water bodies that should not meet would meet and time will come when water instead of flowing down will flow upwards. That will be the time when people will eat 'ashi heibong'. The water that should have flowed into the lake has been stopped at the Mon mountain (Monching) by building dam in Ethai river. In the adjoining village Napching, fish are caught. In Phaudakchai fish are rotting. Arong where there used to be enough fish, now have to ask for their share to be given. That is why it is like eating the ashi heibong fruit, half of which is thrown away for the dead and half of it is eaten."
"A fire enveloped in air will exist in water. It is called thawai (soul). That is why it is said there is god in water. If that fire is introduced into a dead body, there will life for some time. That is why amaibi (female shaman) while taking up the god from water (lai laukhatpa) use living thread along with the dead offerings. The men has to look after the garden for the gods, that is why it is said live in the land."
"Moithokpi moithokpi tai tai Yendai potai tai tai Phanda phambi moijaobi Taret leima takhap chong Shut pet tung"
"Just like farting whatever is said without thinking does not have any substance (value) is not worth listening. Who has farted (or said those words)? One who is sitting on the stool (someone in high position). That is why he will spin the people like spinning a spinning wheel. However, one who knows people will sniff out (shut pet) and will be able to tell (tung) who is responsible."
"When the basket is open, the hands will speak (it will be freefall for everyone to loot the ancestral treasures). When the nose is smeared with chandol (sandalwood paste), know the time has come."
"The size of the land will shrink. The hill people that used to climb the mountains on a daily basis for their needs will come to the plains even leaving the tasty food available there."
"The distance of the five fingers is the khubak (palm) maphei. Btween what is heard and what is seen, will there be a distance of 'khubak maphei'? Food is eaten with bare hands in Manipur, traditionally. When one sucks all the fingers then the heart is full. Not just hearing a news, but seeing it gives complete fulfilment."
"If it changes hands, you lose ownership. If it not recognizable anymore, it is completely lost. If the cow is stolen you no longer own it. But if its eaten by wild animals, and you find the bones left behind, then it is certain that you have lost completely."
"Following the current trend, one thing on day, another the next day. Running here and there, nothing is followed to conclusion. The one (in Manipuri, the God) is stable and does not change."
"When one is well settled in the house, if you ask to give a little, without specifying the amount, he will not give anything. If you ask for a large specific amount, you might have to go there more than once."
"The one walking in the front leads, and the one behind follows. They are referring to previous generation and younger generation. As the previous generation has experienced things, it leads the way."
^ abcdefPrimrose, Arthur John (1888). "Manipuri Proverbs". A Manipuri Grammar, Vocabulary, and Phrase Book: To which are Added Some Manipuri Proverbs and Specimens of Manipuri Correspondence (in English and Manipuri). Assam Secretariat Press. p. 91.
^ abcdefPrimrose, Arthur John (1888). "Manipuri Proverbs". A Manipuri Grammar, Vocabulary, and Phrase Book: To which are Added Some Manipuri Proverbs and Specimens of Manipuri Correspondence (in English and Manipuri). Assam Secretariat Press. p. 92.
^ abcdefghPrimrose, Arthur John (1888). "Manipuri Proverbs". A Manipuri Grammar, Vocabulary, and Phrase Book: To which are Added Some Manipuri Proverbs and Specimens of Manipuri Correspondence (in English and Manipuri). Assam Secretariat Press. p. 93.
^ abcdefgPrimrose, Arthur John (1888). "Manipuri Proverbs". A Manipuri Grammar, Vocabulary, and Phrase Book: To which are Added Some Manipuri Proverbs and Specimens of Manipuri Correspondence (in English and Manipuri). Assam Secretariat Press. p. 94.
^ abcPrimrose, Arthur John (1888). "Manipuri Proverbs". A Manipuri Grammar, Vocabulary, and Phrase Book: To which are Added Some Manipuri Proverbs and Specimens of Manipuri Correspondence (in English and Manipuri). Assam Secretariat Press. p. 95.
