The part of the term 'heirangkhoi'--'rang' or 'lang--''(my last post) had sent me into a thinking frenzy all day long yesterday.
That put me into analyzing the 'la' in the word 'kangla' and ultimately,to the proposed names of our land,namely 'Meitrabak' and 'Kangleipak'.
'Meitrabak' had already outlived its purpose for obvious reason--the term implies our land to be of a mono-cultural;everyone in our land,I guess,yearns to be liviing in a multi-cultural society.This leaves us with the single contender,'Kangleipak'.
1) Everybody thinks that 'Kangleipak' comes from 'Kangla Leipak',meaning land of Kangla.
2) Let's start with 'Kangla'.The term is composed of two parts--'Kang' and 'La'.
3) What is 'Kang'?
As we have already seen in another post dealing with the similar formation,the word 'kang' means either of the following two:
A) Multiple 'ka's.
B) A 'ka' to which life is bestowed or a living 'ka'.
It's clear we get to deal with the second meaning for our purpose here.From our common day to day usage we know that 'ka' denotes a four dimensional space--a room.Again,from our day today usage also,we know 'kang' is the act of drying.
Here,again,we come face to face a very elegant construction of our language.Drying happens when the liquid(trapped within a cloth or anything,for that matter) changes its state to gaseous one.
From the above analysis,we can conclude that the living 'ka',namely,'kang' is the 'ka' which can change its state to another one.
4)What is 'la'?
To make our effort more manageable,let's start with the sublime form of 'la'.As in the case of 'hei',the sublime form of 'la' is 'lei'.It's common knowledge that 'lei' carries two meanings--(a)the tongue and (b) the flower.The tongue conveys the power to taste and to take a major part in forming sounds mirroring our feelings or the words.And the flower(by virtue of its attractiveness) conveys the power to form connections or relationship.In a nutshell,the meanings of (a) and (b) convey physical manifestation(Of course,there might other meanings aw well).As 'la' is the parent term,it also
carries this same meaning.
5) So,the term 'kangla' means both the metaphysical and physical manifestation of 'kang' or the living 'ka'--the one which can change its state (or,physical from) at will.From the stories we inherited from time immemorial,we come to know those who occupied the throne at Kangla came out taking its human form during the day and performed their duties as the rulers of the land. During night time they would change their state or form to a living dragon.Those stories might be the stylized form of saying that 'Kangla' is everything to do with the idea of changing from one state to another.
Let's try our hand for our present time by tearing off the stylization or the mythical part.
We begin with a graphical narrative.Suppose some people from Kabo(Burma) come to Kangla.Upon their arrival,all the people managing the affairs of the Kangla,especially,the leader, should immediately transform themselves to their nearest selves to mirror the essence of what a Kabo is.This will enable them to talk to the Kabo in the spirit of true brotherhood--they will talk of Kabo culture,their present status etc.
This exact thing will happen when some Tangkhul people come to the 'Kangla' etc etc.
We can continue the same narrative for every ethnic communities that comes into contact with the 'Kangla'.
This narrative is particularly so important because the 'Kangla' should serve as the rallying point for all the ethnic communities surrounding it.
Now,we see that,in modern parlance,the term 'Kangla' exactly expresses the idea of 'real politic'.
So,'Kangla' is both metaphysical and physical manifestation of 'real politic'.
The metaphysical and graphical manifestation of the practice of the art of the possible.
6) If we go by the metaphysical side of the interpretation of 'Kangla',it is far from appropriate to name our land after 'Kangla'.
7) But we can understand it when some constituents withn our society want to name our land after the term 'Kangla' by taking the graphical side of the meaning.
8) In attempting to do so,should we put the word 'leipak' after 'Kangla',as was done in the case of 'Meitrabak'?
9) Here,trying to answer the above question,we need to know the context of how the question arises.I think it's common knowledge that the term 'Meitrabak' comes from the constituent within our society which is broadly identified as 'Meitei Marup'.The person within this group who is more closely connected with the term 'Meitrabak' is (late) Mr Takhellambam Bokul.And,the term 'Kangleipak' comes from the constituent within our society who were broadly identified by the monthly journal,'Kangleikhol'.I must admit here that I was a regular reader of 'Kangleikhol' and in fact,I was once a fully paying subscriber of the monthly.The leadpng figure of this group is Prof Ng Kangjia.If we compare the two terms--'Meitrabak' and 'Kangleipak'--it's unmistakable that Prof Kangjia follows the well-trodden path of the late Takhellambam Bokul.
But,we cannot fault both of these leading figures for the path they had taken.I think it is a generational problem.They both belong to those generations whose subconscious minds were so unobtrusively coloured by the narrative of Sanskrit grammar.It's almost superhuman task to self analize one's sub-conscious mind.Both the terms--''Meitrabak' and 'Kangleibak'--are the products of centuries long efforts of forcing Manipuri language into the strait-jacket of Sanskrit grammar.
10) So,what is the way out? How do we go about if we try to name our land after the term 'Kangla'?
We need to have a look at the following analysis:
A) 'la',when taken graphically,is the expanse into the horizon.If we put a 'm' in the 'la',it becomes 'lam'.which is a stretch of the expanse--a portion of the expanse with a boundary.
B) In the same vein,we put suffix 'm' to all of our surnames to carry the meaning that the occupationally-defined sets of people are living within their respective well-defined boundaries.
By taking the cues from the above analysis,we should put the suffix 'm' to the term 'Kangla' when we try to name our land after 'Kangla'.
Here,we have the term 'Kanglaam'.'Kangleipak' is the term which comes out from the wrong construction of our language(most probably,inspired by Sanskrit grammar).The term 'Kanglaam' is the result of the journey of the pursuit of the right construction of our language.
11) As a corollary,is the term 'Kanglei' the sublime form of the parent term 'Kangla'?This question arises because we have already said that 'lei' as the sublime form of 'la'.I'm not yet sure of the answer.But if the answer is yes(right now,i'm more inclined to this 'yes' answer),then the 'Kanglei' means the connoisseur-level practice of the art of the possible.
12) On some later posts,this blogger will try his hands in decoding the term 'Koubru'.But if some constituents within our society want to name our land after 'Koubru',they should never put word 'leipak' as a suffix to 'Koubru'.They should never say 'koubruleipak'.But,they should,instead,say 'Kouprum'.
POSTSCRIPT
This postscript relates to the another postscript dated 23rd June 2020--that is,the postscript of my next to last post.
By now,I can confirm that the gangs representing the religio-linguistic constituents of our society did actually break into my house in the morning of 22nd June 2020.
The current estimate is that they got off after hauling off the stocks of heavy metal fortified rice,moong and sagolhawai.They were careful enough to replace the stocks they had taken away with exact same amount of the same stocks.By a cursory look,my containers of the said three stocks look the same before and after the break in.
But,another question cropped up yesterday evening.
What if they made all the pretense of whisking the tainted foodstuffs away so that I might consider the present stock in my possession as the ones that are safe to eat? Are they coaxing me to eat the tainted stocks(which they pretended to whisk away with)?
Should I consider the present stock safe to eat?
Should I eat them?
That put me into analyzing the 'la' in the word 'kangla' and ultimately,to the proposed names of our land,namely 'Meitrabak' and 'Kangleipak'.
'Meitrabak' had already outlived its purpose for obvious reason--the term implies our land to be of a mono-cultural;everyone in our land,I guess,yearns to be liviing in a multi-cultural society.This leaves us with the single contender,'Kangleipak'.
1) Everybody thinks that 'Kangleipak' comes from 'Kangla Leipak',meaning land of Kangla.
2) Let's start with 'Kangla'.The term is composed of two parts--'Kang' and 'La'.
3) What is 'Kang'?
As we have already seen in another post dealing with the similar formation,the word 'kang' means either of the following two:
A) Multiple 'ka's.
B) A 'ka' to which life is bestowed or a living 'ka'.
It's clear we get to deal with the second meaning for our purpose here.From our common day to day usage we know that 'ka' denotes a four dimensional space--a room.Again,from our day today usage also,we know 'kang' is the act of drying.
Here,again,we come face to face a very elegant construction of our language.Drying happens when the liquid(trapped within a cloth or anything,for that matter) changes its state to gaseous one.
From the above analysis,we can conclude that the living 'ka',namely,'kang' is the 'ka' which can change its state to another one.
4)What is 'la'?
To make our effort more manageable,let's start with the sublime form of 'la'.As in the case of 'hei',the sublime form of 'la' is 'lei'.It's common knowledge that 'lei' carries two meanings--(a)the tongue and (b) the flower.The tongue conveys the power to taste and to take a major part in forming sounds mirroring our feelings or the words.And the flower(by virtue of its attractiveness) conveys the power to form connections or relationship.In a nutshell,the meanings of (a) and (b) convey physical manifestation(Of course,there might other meanings aw well).As 'la' is the parent term,it also
carries this same meaning.
5) So,the term 'kangla' means both the metaphysical and physical manifestation of 'kang' or the living 'ka'--the one which can change its state (or,physical from) at will.From the stories we inherited from time immemorial,we come to know those who occupied the throne at Kangla came out taking its human form during the day and performed their duties as the rulers of the land. During night time they would change their state or form to a living dragon.Those stories might be the stylized form of saying that 'Kangla' is everything to do with the idea of changing from one state to another.
Let's try our hand for our present time by tearing off the stylization or the mythical part.
We begin with a graphical narrative.Suppose some people from Kabo(Burma) come to Kangla.Upon their arrival,all the people managing the affairs of the Kangla,especially,the leader, should immediately transform themselves to their nearest selves to mirror the essence of what a Kabo is.This will enable them to talk to the Kabo in the spirit of true brotherhood--they will talk of Kabo culture,their present status etc.
This exact thing will happen when some Tangkhul people come to the 'Kangla' etc etc.
We can continue the same narrative for every ethnic communities that comes into contact with the 'Kangla'.
This narrative is particularly so important because the 'Kangla' should serve as the rallying point for all the ethnic communities surrounding it.
Now,we see that,in modern parlance,the term 'Kangla' exactly expresses the idea of 'real politic'.
So,'Kangla' is both metaphysical and physical manifestation of 'real politic'.
The metaphysical and graphical manifestation of the practice of the art of the possible.
6) If we go by the metaphysical side of the interpretation of 'Kangla',it is far from appropriate to name our land after 'Kangla'.
7) But we can understand it when some constituents withn our society want to name our land after the term 'Kangla' by taking the graphical side of the meaning.
8) In attempting to do so,should we put the word 'leipak' after 'Kangla',as was done in the case of 'Meitrabak'?
9) Here,trying to answer the above question,we need to know the context of how the question arises.I think it's common knowledge that the term 'Meitrabak' comes from the constituent within our society which is broadly identified as 'Meitei Marup'.The person within this group who is more closely connected with the term 'Meitrabak' is (late) Mr Takhellambam Bokul.And,the term 'Kangleipak' comes from the constituent within our society who were broadly identified by the monthly journal,'Kangleikhol'.I must admit here that I was a regular reader of 'Kangleikhol' and in fact,I was once a fully paying subscriber of the monthly.The leadpng figure of this group is Prof Ng Kangjia.If we compare the two terms--'Meitrabak' and 'Kangleipak'--it's unmistakable that Prof Kangjia follows the well-trodden path of the late Takhellambam Bokul.
But,we cannot fault both of these leading figures for the path they had taken.I think it is a generational problem.They both belong to those generations whose subconscious minds were so unobtrusively coloured by the narrative of Sanskrit grammar.It's almost superhuman task to self analize one's sub-conscious mind.Both the terms--''Meitrabak' and 'Kangleibak'--are the products of centuries long efforts of forcing Manipuri language into the strait-jacket of Sanskrit grammar.
10) So,what is the way out? How do we go about if we try to name our land after the term 'Kangla'?
We need to have a look at the following analysis:
A) 'la',when taken graphically,is the expanse into the horizon.If we put a 'm' in the 'la',it becomes 'lam'.which is a stretch of the expanse--a portion of the expanse with a boundary.
B) In the same vein,we put suffix 'm' to all of our surnames to carry the meaning that the occupationally-defined sets of people are living within their respective well-defined boundaries.
By taking the cues from the above analysis,we should put the suffix 'm' to the term 'Kangla' when we try to name our land after 'Kangla'.
Here,we have the term 'Kanglaam'.'Kangleipak' is the term which comes out from the wrong construction of our language(most probably,inspired by Sanskrit grammar).The term 'Kanglaam' is the result of the journey of the pursuit of the right construction of our language.
11) As a corollary,is the term 'Kanglei' the sublime form of the parent term 'Kangla'?This question arises because we have already said that 'lei' as the sublime form of 'la'.I'm not yet sure of the answer.But if the answer is yes(right now,i'm more inclined to this 'yes' answer),then the 'Kanglei' means the connoisseur-level practice of the art of the possible.
12) On some later posts,this blogger will try his hands in decoding the term 'Koubru'.But if some constituents within our society want to name our land after 'Koubru',they should never put word 'leipak' as a suffix to 'Koubru'.They should never say 'koubruleipak'.But,they should,instead,say 'Kouprum'.
POSTSCRIPT
This postscript relates to the another postscript dated 23rd June 2020--that is,the postscript of my next to last post.
By now,I can confirm that the gangs representing the religio-linguistic constituents of our society did actually break into my house in the morning of 22nd June 2020.
The current estimate is that they got off after hauling off the stocks of heavy metal fortified rice,moong and sagolhawai.They were careful enough to replace the stocks they had taken away with exact same amount of the same stocks.By a cursory look,my containers of the said three stocks look the same before and after the break in.
But,another question cropped up yesterday evening.
What if they made all the pretense of whisking the tainted foodstuffs away so that I might consider the present stock in my possession as the ones that are safe to eat? Are they coaxing me to eat the tainted stocks(which they pretended to whisk away with)?
Should I consider the present stock safe to eat?
Should I eat them?
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