23_PakynteinPt8LanguageChanges

`What are the words that we used in our everyday conversations at home which are not anymore use now?.'

kiyi de kikyntein ki wa pynæmkam ha yung ha sæm ki wa boon hi katni ym tip de ki?

`the things that are unknown nowadays are 'duli', then the front part of the house is called 'dhari' (front veranda) so what does it means by 'dhari' ? whatever talks or discussions we have, the elders of the 'dorbar ri' have they will do it in the 'dhari', this is 'tre thlong but here is the 'chloor', 'chloor' was called 'rkut' from 'rkut' to 'kyndur' from 'kyndur' to 'lakyndur.'

ki wa ym tip de katni tæ kaduli, kikamra ong ki ka nong myntu kate hakhmat heite ong i ka kadhari yi mut dhari? ka wa chong pyrkhat kadorbar ri, iwon iwon wa yaklam pyrkhat toh ha dhari uyapyrkhat ki wahæh dorbar ri, tre thlong mut kani toh katre thlong, tæ poi yn heini yn tæ ong ki ka kachloor, kachloor ong i ka karkut, na rkut kyndur, na kyndur poi lakyndur.

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`these are six main parts (of a house), so right now we are sitting in the 'tre thlong ('tre'literally means the bottom and 'thlong means 'a mortar')and it does not mean the place where the mortar is kept, 'tre thlong means a place where the roots of any talks is being held.'

ynru tylli kitæ kimain mut kamwa ong ichong heini tæ mut yn ichong ha tre thlong, ym toh sa mut tre thlong ithaw booh thlong, hynrei tre thlong mut ka wa chong kawon kawon kabynta ha tre mut katre ka wa yaklam i yeiwon yeiwon.

`now it is known as the living room but its original name was 'tre thlong and these were Ynñiaw wasa's words.'

Katni ong ki kakamra chong ke kapyrtuit yong ka toh tre thlong, kitæ toh kikyntein Ynñiaw wasa

`so the kitchen..?.'

tæ iyung chætja wan?

`before we get into the house we enter the 'dhari' first after then comes the 'tre thlong', after tre thlong then the 'chloor' after 'chloor' then the 'rkut' which is a kitchen (these are room patterns in our state).'

iyung chæt ja tæ iyoo mi katni wan i ynne na dhari nong, poi ha tre thlong tæ poi ha chloor nong, na chloor tæ poi yn i ha ka kani ka wa ha yung chætja tæ ong i ka karkut, rkut toh kayung chætja.

`so kyndur is a room where the drinking water (in a pot) was kept, 'palat kyndur was another room for keeping the farming instrument like spade and anything that can be hanged.'

tæ kyndur kakyndur toh wa booh um bih yi, kapalat kyndur yn ka wa booh wakhu kabooh tiar ya kiwon kiwon kitæ ki wa wah ki sæ, tæ toh ibynta

` but in the religion there are so many things, during rituals there are things we focused like 'u syngkhien u pyrda', 'ha yung ha sem'..'

Tæ æm yn man ha kaniam wan boonjait ki yoo phi, ha kibynta yong kaniam wan nong myntu ha kani katynne ka wa hawa chat wa kheñ heini æm kabynta læh boonjait, ha kani æm katæ kabynta ka wa man da pynchong i næ. usyngkhein upyrda, ha yung ha sæm

`when the egg was kept in its place during rituals and after the citation of rites during the ceremony, the egg was taken and was given a bath, Ynñiaw wasa's words said 'i mynthoo mynnu, wa beñ ne wa khoh, lana lahon, thoh dawsoo daw hiem, ya u-tip chynrang kynthai ya u-tip yei-lieh yei-looh".( this ritual is maybe for a particular ceremony like they have different rituals for different ceremonies, cross check).'

Tæ kini æm kibynta ki manda pynchong i ya kapyllæñ nong tæ manda dæp kiniaw kitang waroh uchim ya katu upynsum pynsait i ka ya kapylleñ, ikyntein uynñiaw wasa ong "i mynthoo mynnu, wa beñ ne wa khoh, lana lahon, thoh daw soo daw hiam, ya utip chynrang kynthai ya utip yeileit yeiloid".

`many of the words, so mynthoo mynnu, we beñ wa khoh, these are Ynñiaw wasa words that many would not understand nowadays, so mynthoo mynnu means who creates us, who spits and clean

Kamtæ læh mut katni ktein boon, tæ mynthoo mynnu, wa beñ ne wa khoh, tæ mut katni kiktein kitæ toh kiktein Ynñiaw wasa boon ki wa ym sñiawthooh ki kitæ kyntein, tæ mynthoo mynnu tæ mut mynthoo mynnu tæ mut i wan thoo sæ tæ mut yi wa mynthu wa khaat sæ

`wa beñ means to speak ill about someone, wa khoh (khoh means to peel or a cone shape basket) means to tell everyone the makeup story [wa khanatang (makeup story)] about somebody, so these are Ynñiaw wasa's words.'

Mynthoo mynnu wa beñ mynnu tæ mut wa klam beñ klam roi næ, wa khoh wa khoh wan tæ mut man da ong iktein khoh wa beñ mynnu wa khoh, wa khoh tæ mut wa khanatang, khoh tæ mut khana kitæ toh kikyntein Ynñiaw wasa

`there are other wasa's words like 'i snoom, snoom lariang phariang', what is this lariang phariang, lariang phariang means the spring water which came out of a certain source, this water like substance showed who collected who took it, that's the lariang phariang.'

æm wan ha kikyntein Ynñiaw wasa ong i i wa ong isnoom, snoom lariangphariang, kayi ka katæ kalariangphariang, kalariangphariang tæ mut toh katæ kaum ka wa mih na changpæt na changpar, ka wa man um kalariangphariang toh ka wa ri ka wa pynyoo ka wa khaat wa kyndup ka wa æm ha kachangpæt changpar katæ toh kalariangphariang katæ toh ipyrtuit ko

`in the present generation there are many who don't understand and don't know about what is this lariang phariang, if i say what is water they will certainly know it, and what is a spring, some of them knew.'

Tæ mut ha kini kipateiñ katni ki wa boon ym sñiawthooh ki ka, la ong o kayi ka kalariangphariang, ym tip ki, tæ ong o kayi ka kaum tæ tip hi ki, ong kayi ka kachangpæt, changpæt læh æm hi watip.

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`these are something, our language will slowly die why? Because the present generation don't use these anymore and they are speaking the so to say market (broken pnar or not a pure one) language (just like bazaar hindi).'

kitæ kibynta ki wa i man kapateiñ katni iktein yong i toh suki suki udooh i, ilæh dooh i wa da yaklam yong yaw æh, tæ mylliñ itæ.

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`the third one is, you should understand, when i say 'wa kña wa khriam (to perform rituals), to kña even you can do but you cannot 'khriam', khriam is something that comes from the mouth words should come from the mouth.'

ka wa le yn ka wa myntu yoo mi, iwon iwon bynta toh usñiawthooh i, myntu ong i wa kña wa khriam, ukña yee hi mi ne uchong heitu ne hynrei wa ym yee wan mi ukhriam, kakhriam man ko ka wa mih, ym yeimi usñiawthooh wa mih na ktein, naktein mi ukhriam.

`you know how to 'kña but you don't know how to 'khriam', you know how to write but you don't know how to tear, (in khasi and pnar we have the echo word 'ka-thoh ka-tar which means literature but separately thoh means write and tar means to tear), you know how to 'thmat but you don't know how to 'trong and the same thing happened to all the people.'

Tip mi ukña sæ tang wa ym tip mi ukhriam, tip hi mi uthoh sæ tang ym tip mi utaar, kani ka wa ong i kamni yn næ, tip mi uthmat tang ym tip mi utrong, waroh kibru toh tip hi ki uthmat sæ tang ym tip ki utrong.

`you know how to 'kheñ (to count) but you don't know how to 'khaai (cross check), and these are parts of our culture that we the present generation really don't understand.'

Tip hi ukheñ tang ym tip ukhaai, ukheñ tip hi sæ ukheñ tang wa ukhaai ym tip mi mut katæ karukom wan kajingyaphær ka wa man ka wa i tang kipateñ wa katni ym æm upaiphang ya kitæ kibynta.

`these are the things which needed deep concentration so as to understand, there are two things to be concentrated, when we say 'sla (leaf) we also say 'tloor ( ), when we say 'lmet (a different kind of leaf) we also 'ladaw (banana), if we say 'soiong (a kind of fruit here, black skin, marble size, flesh is maroon in color) we also say 'sotew (this is another different kind but i think it came from the same family with the latter), if we say 'siej (bamboo) we also have to say 'chken' (bamboo)." Note: i don't know how to differentiate this but i can just say both 'siej and 'chken are bamboo, siej is word use in khasi and ckhen in pnar..'

kitæ toh kibynta ki wa man ikam kibru toh ya ungam yillu i ya usñiawthooh i, iwon iwon ibynta, æm ha kiwon kiwon kibynta arjait wa æm ong i kasla ong i ka katloor, ong i kalmæt ong i kaladaw, la ong wan i usooyong ong i usootew, la ong i kasiej ong i kachkæn mut ar ar jait æm ki.

`to find out the truth there has to be an indepth concentration, all of us knew that there is a huge tree, but who holds the tree so that it can stand? There are roots that support the tree but we can't see them and the roots sucked the nutrients for the tree to grow bigger.'

Man heitæ ungam ya usñiawthooh mi kayi ka kanongrim myntu to ya uchæm mi yeijingsakhiat, man waroh toh tip i watoh æm udeiñ bah udeiñ bah æm u wa hæh bha, tæ yi wa ksoh ya utu? æm wan kithied, kithied ym yoh i ki uyoo, kitæ toh kibynta ki wa kitai kithied ki wa tan wan yeibam ya upynhæh ya udeiñ bah.

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`now when we worship God, we worship Him but we cannot see him, we worship Him to give us blessings, and what is that? so the same thing with the tree, it grew bigger because of the nutrients from the roots but we cannot see them.'

myntu hawa ngooh Blai i, ngooh i ya ublai sæ, tæ tang ym yoh i oo uyoo, ngooh i ya ue u ya i kijingkyrkhu katæ kayi ka? Tæ kamtu udeiñ læh ijooh hi, udeiñ da pynhæh ya oo na kitai kithied kitre yong oo ym yoo i ki, na kitai pynhæh udeiñ.

`so our philosophy, theology is very vast and deep, if we do not go deep into it from the bottom it will be very difficult to find out the truth, these are parts to be understood to find out the valuable things in life.'

tæ kafilosophy, theology yong i toh man jngai ko sæ, la da ym ngam ym che la da ym ngam yillu i katæ mut la ym ngam i chatre tæ tæ mut ym chæm i kijingsakhiat, kitæ toh kibynta ki wa kammon usñiawthooh kammon uchæmphang ibynta i wa kordor toh uthooh sæ.