Puya "Wakoklol Heelel Thilel Salai Amailon Pukok" ta mashima eeduna thamlami "Ei masak khangu".
Masigi wahanthok asi karino? Kari hairibano? Ei haibasi kanano?
Our daily lives can be compared to acting in a play. We have become so absorbed with our temporary roles in this play that we have completely forgotten our true offstage identities. Someone is taking the part of our parent, another person is acting as our lover, another as our friend or foe, but actually it is all simply a performance; our real identities are something else. Our very bodies are nothing more than costumes, but out of illusion we identify ourselves with them and try to relate to others on the basis of these costumes. The resulting relationships are not false; they are real, but they are temporary and therefore illusory. Under the influence of illusion, however, we falsely identify ourselves with our bodies and think we belong to a certain family, nation, race, religion, political party, and so on. The goal of human life is to awaken from this illusion and become reinstated in our real identities as fully conscious spiritual beings. When the curtain falls on our play—when death comes—all the different relationships we have cultivated during our lives will be finished, and our real self, an individually conscious spirit soul, will be transferred to a new situation. (Sirakanda hainei: ''eikhoi loina thadoktuna chatpikhre'', masi thawai-na hakchang thadok-khibagini, thawai-ga hakchang-ga tongal-le haibani, khudam oina ""Rajiv Gandhi-gi masa poloikhre"'). Atopa lamda siba oirabadi sumna hainei: "Nirbhaya gi hakchang flight-ta puraklani."
So, I am spirit, we are all spirit soul inside the body (Ei hairibasi thawai-sibuni hakchang-sibu natte, pon-gi chekla amagumbani EI asi hakchang polangda matam kharagi). The corollary is that "I am not matter," and the meaning of that is, "I am not this body." We have a gross body made of earth and water and air and so on, and we have a subtle body, which we experience as mind – thinking, feeling and willing – this is the subtle body. But beyond this is the soul. I am not the gross body nor am I my mind.
Meeoibana Ei haibasi hakchangsini haina lanna khanbadagi Ei meeteini, nagani, mayangni, Japanese ni, American ni haiduna lanna2 shak-tak-tuna Eigi jati, eigi furup, Eigi eramdam haiduna shak chu jat khennabagi wakhallonda amaga2 yengthinanabagi machak mayam ama semgatnarak-ee. Adum oinamak Ei asi ATAMA (Thawai)-ni haiba asengba-achumbasi hek khangbadagidi meeoibana asengba gyan fangba hourak-ee.
THAWAI khudingmak sembiba MAPU mahakki part and parcel ni, gunda khetnaba leite. Jiba khudingmakta yaoriba thawai asi khennaba leite, sagei jat, furup, shak-chugi khennaba-gi wangmada lei. Asigumba magun kayana leitengliba Atama(THAWAI) asi hakchang-ga (matter-na saba hakchang :---- mei, eshing, nungsit, leipak amadi ahangba) pullubadagi jibana hek2 kaothokhi.
Epa epusingna lanna esei-da asumna sak-e :-
sabi lao lao chatsi lao (mapuna sabi=thawai asibu chatsi haibani)
kallakpa yammi kanjaoba yammi
mangda tharolao
lan-sonbigi lamyaida
mununa ware pothaba (hakchang-na siraga leiba)
ipam lamdam yenglubadi (hourakpham laireibak)
nungsiba maikei tamkhare (sembiba mupu-gi hourakpham yenglubadi thapna leiramle)
chekla paikhrabana (thawai thadokhrabada)
ponbi hanjinlakpada
chekla-gi kaidongpham khangdabana
ponbi kakngaonare
sabi ene macha pammubi
chingnung-gi sana lok-tagi paibiraklone
(amuk hanna pokpiraklone haibani)
masina takpadi thawai haibasiga hakchang haibasiga tongalli haibani!!!
Ei mashak khangu haibasi epa epu-gi awangba wangulon-ni.
Taibang mapuna yaiphare2!!!
Masigi wahanthok asi karino? Kari hairibano? Ei haibasi kanano?
Our daily lives can be compared to acting in a play. We have become so absorbed with our temporary roles in this play that we have completely forgotten our true offstage identities. Someone is taking the part of our parent, another person is acting as our lover, another as our friend or foe, but actually it is all simply a performance; our real identities are something else. Our very bodies are nothing more than costumes, but out of illusion we identify ourselves with them and try to relate to others on the basis of these costumes. The resulting relationships are not false; they are real, but they are temporary and therefore illusory. Under the influence of illusion, however, we falsely identify ourselves with our bodies and think we belong to a certain family, nation, race, religion, political party, and so on. The goal of human life is to awaken from this illusion and become reinstated in our real identities as fully conscious spiritual beings. When the curtain falls on our play—when death comes—all the different relationships we have cultivated during our lives will be finished, and our real self, an individually conscious spirit soul, will be transferred to a new situation. (Sirakanda hainei: ''eikhoi loina thadoktuna chatpikhre'', masi thawai-na hakchang thadok-khibagini, thawai-ga hakchang-ga tongal-le haibani, khudam oina ""Rajiv Gandhi-gi masa poloikhre"'). Atopa lamda siba oirabadi sumna hainei: "Nirbhaya gi hakchang flight-ta puraklani."
So, I am spirit, we are all spirit soul inside the body (Ei hairibasi thawai-sibuni hakchang-sibu natte, pon-gi chekla amagumbani EI asi hakchang polangda matam kharagi). The corollary is that "I am not matter," and the meaning of that is, "I am not this body." We have a gross body made of earth and water and air and so on, and we have a subtle body, which we experience as mind – thinking, feeling and willing – this is the subtle body. But beyond this is the soul. I am not the gross body nor am I my mind.
Meeoibana Ei haibasi hakchangsini haina lanna khanbadagi Ei meeteini, nagani, mayangni, Japanese ni, American ni haiduna lanna2 shak-tak-tuna Eigi jati, eigi furup, Eigi eramdam haiduna shak chu jat khennabagi wakhallonda amaga2 yengthinanabagi machak mayam ama semgatnarak-ee. Adum oinamak Ei asi ATAMA (Thawai)-ni haiba asengba-achumbasi hek khangbadagidi meeoibana asengba gyan fangba hourak-ee.
THAWAI khudingmak sembiba MAPU mahakki part and parcel ni, gunda khetnaba leite. Jiba khudingmakta yaoriba thawai asi khennaba leite, sagei jat, furup, shak-chugi khennaba-gi wangmada lei. Asigumba magun kayana leitengliba Atama(THAWAI) asi hakchang-ga (matter-na saba hakchang :---- mei, eshing, nungsit, leipak amadi ahangba) pullubadagi jibana hek2 kaothokhi.
Epa epusingna lanna esei-da asumna sak-e :-
sabi lao lao chatsi lao (mapuna sabi=thawai asibu chatsi haibani)
kallakpa yammi kanjaoba yammi
mangda tharolao
lan-sonbigi lamyaida
mununa ware pothaba (hakchang-na siraga leiba)
ipam lamdam yenglubadi (hourakpham laireibak)
nungsiba maikei tamkhare (sembiba mupu-gi hourakpham yenglubadi thapna leiramle)
chekla paikhrabana (thawai thadokhrabada)
ponbi hanjinlakpada
chekla-gi kaidongpham khangdabana
ponbi kakngaonare
sabi ene macha pammubi
chingnung-gi sana lok-tagi paibiraklone
(amuk hanna pokpiraklone haibani)
masina takpadi thawai haibasiga hakchang haibasiga tongalli haibani!!!
Ei mashak khangu haibasi epa epu-gi awangba wangulon-ni.
Taibang mapuna yaiphare2!!!
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