Theory of rebirth of Meetei Race is called "Khamchinkon"
- Discovery of Kangleipak -

Wangkhemcha Chingtamlen *

Langban Chara Tamba funtion at Sana Konung Uttara Sanglen

Can there be "Langban Tarpon" or "Langban Heisoi Tamba" or "langban Chara Tamba" or in any other name doing the same thing of the Meetei Race of Kangleipak?

The Meetei Race of Kangleipak has its own theory of the rebirth since immemorial times of the Meetei's existence on the earth as a race of mankind. The theory of rebirth of the Meetei Race is called "KHAMCHINKON". The word/concept 'Khamchinkon' is composed 3 words is a compound word. Khamchindon = Kham + chin+kon. The male and female born in the Meetei Race of Kangleipak, never die in the Imung or in the Mangol, but in the 'Sumang' at 'Khanglenfam'.

At 'Sumang' at 'Khanglenfam' when the male or female Meetei is almost about to die, a 'Lanna Ishei' is sung by the sons and daughters of the dying person.

The song is this :
Lansambigi Lamyaida
Mununa ware potthaba
Ipam Lamdam Yenglubadi
Nungsiba Maikei Tamkhare
Sabi Inem-Macha Pammubi
Chingnungi Sana Loktagi Paibiraklone !

The first line, 'Lansambigi lamyaida' means 'Sumangda Khanglenfamda' The second line 'Mununa ware pothaba' means 'the person is taking rest unable to face life after a long life struggle for existence. The 3rd line, 'Ipam Lmadam yenglubadi' means Ipam=I+pam means origin of blood, origin of life; Lamdam=simply place ' Yenglubadi means 'when look-up'. The whole 3rd line means 'when the person was about to die, has no hope of living any more, the person look up to the supposed abode of the god father who gave the person's life (blood).'

The 4th line, 'Nungsiba Maikei Tamkhare' means the 'Nungsiba', the God father creator who gave life and blood of the dying person, is called 'Nungsiba' by the Meetei Race of Knagleipak. The meaning of the 4th line is 'when the dying person was young and very active in life, when he was doing everything to person's desire, he forgot his/her creator, the universal god father. Now when he/she was dying remembered his/her creator, the universal god father, but he/she was very away from Him, Whom the Meetei Race called Nungsiba (Love).

The last two lines
Sabi Inem-macha Pamubi
Chingnungi Sana Loktagi Paibiraklone!

The two lines of the Lanna-Ishei show the beginning of the theory of rebirth of the Meetei Race of Kangleipak. 'Sabi Inem-macha Pamubi' means the dead person and 'Chingnungi Sana Loktagi Paibiraklone!' means (a request, an appeal to the departed soul 'Thouwai' by the sons and daughters and friends and relative) to come back to their midst through human birth channel. This song is called Lanna Ishei and the rites and others religious things done for the dead person is called Lanna Thouram. The second thouram is called 'Chupsa Moithem', not Lanna Thouram.

On the day 'Chupsa Moithem' thouram kanglei Maichou (Priest) worships and prays the universal god father, the almighty god to bring the thouwai (soul) of the dead person that fly away from the body of the dead person into the bodies of a male and female persons to come amongst the family members and friends and relatives as a new child.

The third thouram in relation to a dead person is called 'Firoi' As a Kanglei Maichou (Priest) worships and prays the universal God Father on the day of 'Chupsa Moithem' thouram, it is hopfully and religiously, the Meetei Race of Kangleipak believes that the Thouwai (Soul) of the Dear and beloved person goes to the body of a male person to stay two months in the body of the male person for formation of new life and then to a female person to stay 10 months for full human Lang-on (birth as a person).

It is believed that on the completion of 12 months from the day of 'Chupsa Moithem' (two months in the body of the father+10 months in the body of human mother=12 months) after 12 months the Thouwai (soul) of the dead person, after completing the human birth journey, the human birth channel (Chingnang gi Sana Lakhoigi) comes out as new Lang-on (Full Human) comes out from the mother. This birth is observed as 'Firoi' by the Meetei Race of Kangleipak from time immemorial, probably since before the Indo-Aryan Hindus came to their present Bharat.

Please remember one Kanglei concept/wahei. The beginning of a pregnancy of a woman is called 'Lakyen Fiyanba' by the Meetei Race of Kangleipak 'Lakyen Fiyanba' means 'beginning of weaving of a cloth' and 'Firoi' (Filoi) means 'the cloth is completely woven"

The rebirth theory of the Kanglei Meetei is called 'Kamchinkon' Kamchinkon = Kham+chin+kon, Kham means Khamba, Loiba (End); Chin means machin, ahouba, further means beginning' kon means konsinba, further means konna –chak, the fetus time in the womb of the mother.

Therefore, the meaning of Komchinkon is that whenever a person dies, his/her Thouwai goes into a male body, then to a female body to come out as a new Lang-on (a new birth as a human being). This cyclic order of birth of a thouwai (soul) is called a khamchinkon, is the rebirth theory of the Meetei Race of Kangleipak.

Therefore, because of the presence of the Khamchinkon tradition, the 'Langban Tarpan' 'Langban Heisoi Thaba', 'Langban chara tamba' etc. which are created during the Hindu rule of about 300 years in Kangleipak, is a totally foreign element in the Kanglei Meetei Khunnai, is to be rejected Forth with as a foreign episode from the Kanglei society. The Thouwai (soul) of the 1891 war heros will never be available to receive Tarpons in 2013 in their 'Swarga' or in their laireibak, It is a contradictory Fiction in Kanglei Khunnai.

In the Langban Month of 2013, no Thouwai (soul) of the brave Kangleichas who defended Kangleipak in the Khongjom battle, will be available for Tarpon of the misled Meeteis at Khongjom. For example, the brave Thouwai (soul) of Paona may be with us fighting for Kangleipak, after many Lang-ons (rebirths) amongst the Meeteis.

Please remember when a king orders a death penalty to his citizens in the past Kangleipak, he will say : "Angang olhankhro."