Pourei – Bishnupriya Manipuri Itihasor Habitto Dangor Shakkhi

jaat ahar, bhasa ahar prachinotto baro historic proman ou bhasar lokosahityai der. bhasa ahan kotihan beboharik bhasahan asil, bisesh koria amar bishnupriya manipuri bhasa ehan, ouhanor pou ami amar purana lokosahityar ma peyar. pourei(proverbs and idioms) bultara eta bhasa ahar dangor sompod. 600/700 bosor age amar somajhar chinta-chetona ba jibondhara kisade asil ouhar chitrogo ou someikar poureit ami sha sha kore dehiyar.

pourei eta poromporat pasi somajor obhiggota. tanur gyan, tanur buddhi, hoba, hobanei jehan pasi ouhan chhondolo, olongkarlo, upoma-rupoklo sajeya amarka thodesita. ami tanur bhasa baro chinta ouhanilo jibon ehanore dehiar. pourei etar mingale ami seitto hanore peya ouhanore grohon koriar.

eta sadharon bhasalo matesi sadharon kotha nagoi, osadharon kotha outa sohoj koriya sadharon koriya matesita. sohoj kotha uhanor ma ase gobhir ortho. kengkoresi outa dangor shilpi akeigo.digol yari ahane, lecture ahane jehan mate narer ouhan pareng aakhanath matiya foukore der pourei ahane.

OJAR LOGE RAJA NUWARER – ehan dangor satyahan. baro OJAR BARADE JOLSITA – ehanou arak satya ahan. OJAGORE KOJA KHAWANI, OJAR NANGE PORUWAR BARTON – ere pourei eta mar ahigi melader.

Pourei- kotha ehanor ortho ahan peyar ‘agekar yari’,itihas. poirei eta amar loko itihas. somajor bises ghotona ahan thaite thaite poureihan olose. SWARUPAR KIRTON – pourei ehat ase Swarupa buliya girok agoi kirtan koriuru buliya barton diya loyoitega kittau ayujon nakoriya koresil ghotona ouhan lukeya ase. aji peryao esade samantoral ghotona ahanore SWARUPAR KIRTON bulia mattara. Swarupa ego kurangkargo kun loyargo mate narleo tar kamhan pourei han oliya jingta oya ase.

BOLOR BAPOKOR LAMUISING THELANI- poirei ehat manugore namatiya putokorelo porichoi desi. ere girokgaso etai koriya gesiga kam outarka somajhane tanure omor koriya thoila. tanur kotha etare haisso roslo ghohon korla. hin duk yarou koulir hadit samaj ehan jingta oya asi ehan pourei nikaliya harpuasi. dukkho hanore ahir panilo na ngokkoria – muksihanlo marupgo koranir hothna dehorang.

kuno kuno poureit samajhanore niya bidrup baro samaluchonar porichoi peyar. jemon – MI THAITE KHAIGOI KIYA BOKSAHAN BOYA HIMPEITOITA – ehat amar slave mentalityr porichoi peyar, uddeissohan ere aghat ehanlo nojore hojak korani.

pourei akeihanath yari akeihan lukiya ase. poureir ma amar apabopar jibondhra, asila lam ouhar geography, sangskriti, achar bebar ritiniti habi mengselhar sadane dehe pariyar.

Sri Bimol Singha baro Sri Brajendra Kumar Singha girok dogiye nyam hothna koriya bishnupriya manipuri tharor lamsam di lising pourei khomkoresi baro outa ‘pourei’ nangor lerik (agartala, tripura, 1988) ahanat saatkoresi. girok dogirang bishnupriya manipuri somaj harajibonorka rini iya thaitai soinei. epei bishnupriya manipuri lokosahityar barongotto amritor sade nungsi pourei kotohan habir ka tuledilu –

• OITE AHAN MATTE PAACH HAN
• AATJAANG MUJURIYA KHANGKORANI
• AALIYAR GOJE PATA BORON
• AATELHANE BAARHAN PHANI
• AAHIGIDE JINJINI NIKULANI
• ICHAR FAL BOISAR FAL DENA
• URADARAR DOUGO
• UHULA AARIGO
• EK DEBA EK SEBA
• E JONOME, NA HOU JONOME
• EGODE BINI HOUGODE PIHA
• EMARI BARTON BULTE KIRTON
• ER BULLE ER, TITI BULLE TITI
• KO BULTE KISHNO NINGSING ONA
• KOSUJARE FARSI DENA
• KOCHKO KAPIYA KHANA
• KAKARA DORTEGA HOROP DORANI
• KANA UTONGE PANI DALANI
• KANA MONE MONE JANA
• KARTAU THASI KARTAU JUNAK
• KISNORE PEILEU LEISI KHANA
• KHER MARA DENA
• GOR PEITE NOU BURANI
• GORE BAT NEILE BELITIKE KOULI
• GUCHARITH PARA DENA
• CHOROR MAAL ORE GATANI
• CHENGEIT PORA IDURGO
• CHHINCHUR MAROITH AANDI
• JANGLO JI THELANI
• JELA CHAKUMOR KHALE BELA
• TE BULTE TENGARAGO HARPANI
• DIGALI BONHAN PATHARI NAKORANI
• TINGA MEKUROR LEJ NUKANI
• TOR GORE TI DANGOR, MOR GORE MI
• DILE HOBA NADLE SHAKTI
• NIJOR AAT JOGONNATH
• PAAPHANE SERHAN PHANI
• BOBEIR HUTA DONANI
• BAATTI MANUR BUDDI NIYAM
• BATOR GOJE BERENGA
• BAPOKOR PUTOK, MALOKOR JILOK
• BITOREDE BON KAPANI
• BUALE LEHUE BEIBUNI
• BOU KHEYA SEP AAGANI
• MANGKHEIR PATAT THAKORIYA BESANI
• LANGTIYAR SIRAPE GURU NA MORTARA
• LONKAAT GIYAU OLOI
• SHANI SEBAT KIRTONOR KHUTTEI
• SOMOYE PORLE BAAKGOU AATHALI KHAAR
• HAGEDE SEP BELLE NIJORANG LAGER
• HARIR LILA MAKORO JAAL
• HUKANAT PARON PATANI
• HUCHIGO PORLEU DEHANI
• HUNA THAITE KASUR BEBSA

pullap kore itihashan na peileu bishnupriya manipuri jator tuma tuma itihasor shakkhi oya ase pourei eta. pourei etar ma manipuror matir loge amar jaathar marengor somporkor nanan yaripori lukia ase.amarka amar apabopai tanur gyan, dharona, upodesh, boktobya baro obhiggota outa kobittolo sajeya thodiya gesiga. ami etalo nojore, nojor kola-kristi-culture baro sahityare saja pariyar. na sajeileo amar dhan amar barongot thaile ami bora oyar.

Boron Dahanir Ela (Bisnhnupriya Manipuri Rain Invoking Songs, 1450 A.D.)

Boron Dahanir Ela (Rain Invoking Songs, বরন ডাহানির এলা) is the most renowned ancient folk song in Bishnbupriya Manipuri, which has been handed down through oral tradition. This song was composed at a time, when the story of the epic became very popular. The song is addreesed to Soralel, the king of Gods.It is believed that this song is endowed with the power of calling-forth rain. Accordingly, in times of dearth, this song is sung at night in chorus by males and females with a view to calling forth rain.

These songs are composed in Medieval Bishnupriya Manipuri Language, 1450 A.D.

 

1.

Soralelelete rajaro leipak kumou koilo
liepake marai makhonge khoimure jangal dilo
khumolor mati hukeilo boron diyade douraja
lukong mahei lukulil boron diyade douraja

English Rendering: O Saralel, the King of the gods, the land of the Khumals has become sandy because of dearth. Khaimu is making a dam with grass and other things. O King of the gods, the land of the Khumals has dried up i pray, send us rain.

 

 

2.

Horio ramo leimelte kunggoi pit kore
leimel mana nungsipa donlo loya benur ate dilo
rabonor puto birbau birbare bukor dhian koilo
bukor dhian korernai losmone phulor leirang dilo
leikeiro kalaro dahiau dei kadiau kheinaro

English Rendering: O Rama, who will eat and drink in this sorrowfully condition ? I have given an offering of all my joys and, sorrows together with wealth to Benu (Pahampa), just as, Birabao, the son of Rabal(Ravana) Practised penance ( as a result of which ) lasman favoured him with flowers. O Kala, living in the neighbourhood, please call other and offer, please weep together and eat.

 

3.

Tampharo aparo horeigo dole dumeye yeichil koilo
hilong lalong e hilro sora gongai laloiliye
najeiga ghate buliyaho karong leimai doriya thameilo
habi dou e huno moirang pachai nahunoka nungsiye hoyo
monjar khanir tolete sirio ramo gurure lekhat doilo

English Rendering: O Father Tamphi, Dumei has consulted astrology (and has visualised that) Gahga is rushing down through mountain tribulets, but Karanga, the daughter of Pahangpa, bars the on-rush. May all the gods realise our condition, but Moirang-shouId not hear about it.

 

4.

Antara giriro jilok yeimapire antara
tampake huna peitega leilenge huna chaore
leitenge hirire mengko koilo
jomjomade jeiriga doner koirengore

English Rendering: Astrologers say that the rainlessness has been caused by Pahangpa, who is angry because of the insult shown to Chamel by the King. They advise the people to bring Chamei and Beti back to the kingdom. The second daughter of Giri (Beti) is being brought. When she reaches the vast field. she is welcome with various auspicious things and, consequently, she proceeds gorgeously like the God of Wealth (Kuvera).

 

5.

Phijapina langjapi madoi wang khele
madoi wang khele ho hunar langchak beror jalat thoile
ailide bela eilinai, denu moire bela beilonai
hoibanar matao nuarlo, chinchi nanchak diao nueilo

English Rendering: O Midai, a woman, has suspended her weaving and speaks of Beti. Bela comes and speaks ill of Denu.

 

6.

Chomeio beti thokurare
kohonilo dore dibangta jonom aro
kala kala angara dola dola lengoulo hoyo
donete chari chilalo Pahangpai bario nadilo

English Rendering: Chamei is hesitating to come. The women are ,abusing him, and the angry old persons tell them to welcome him with coal and sand, instead of incense. It is his good luck,, they say, that though he is very poor, Pahangpa has not punished him.

 

7.

Choha jura bado senarei pidia naso
Choha jura dabo ho Moirang e leirir tole homeil
Hiliri bilor pohon chakauda kene alojarga
borbilor dola touthara nalade lusu boheila

English Rendering: Rain is coming gradually. Pahangpa is also glad and is coming over the big lake(Loktak). Women are glad and are proposing to dance with their hair locked and with flowers in their ears.

8.

Nalade lusu boheila, garbage solut doreila
kala chingkheir borone kmne tala nanluga
udai dilo tingla tala pahuri gore beli ailu
batiye ali karere maje khongneme
muthi muka cheiluta sena changninge
kochur pata na bader liksaro sena moichamre
Pahangpai bokor henou maglo
bokor henou karirina, Pahangpai chone hodabello
Deinai dilo donukhan chirtei nachirer
uthanro agar bekurinai dorteo nadorer

English Rendering: Rain is falling cats and dogs, and persons are catching fiihes from the canals with various instruments. Persons are out to catch fish before dawn. They have forgotten to ,bring umbrellas offered by their friends. Some are tying the rice-plants. into bundles, in which silvery water-drops are seen. The leaves of arum cannot bold the rain-water. The people cannot return home owing to heavy rain. They are anxious to return home and pay offerings of mango demanded by Pahangpa, but the rain does not stop.

 

Summury of the Rain Invoking Song

A Khumal King was defeated by a Moirang King, several times. Once more, he wanted to try his fortune and proposed in his ministerial council to attack the Moirang kingdom. His younger brother Cha mei objected to this, where for the enraged King insulted him and ousted him from the meeting hall. Chamei, thus insul ted ,left kingdom alone. Seeing him thus leaving, a maid-servant (beti) followed him with a few clothes for him. When the prince noticed her, he asked her to go back. But as they, were by then far from human habitation, it was not possible for her to go back. The prince, followed by the maid-servant,, reached the Kabru hill where he was cordially received by the Kukis. After a span of time, Chamei had an issue through, the maid-servant. Gradually, three years passed away. During this period, there was no rain in the Khumal kingdom, as a result of which a severe famine came upon the land.

SOURCE AND REFERENCE :
DR. K.P SINHA, THE BISHNUPRIYA MANIPURIS, CALCUTTA, 1984

Bangla Version: ষোড়শ শতকের একটি বিষ্ণুপ্রিয়া মণিপুরী বৃষ্টি ডাকার গান ও তার বাংলা অনুবাদ