Leit suk ban bam kwai ha dwar U Blei Bah Sumar Sing Sawian!

Obituary: Remembering the Legacy of Bah Sumar Sing Sawian – A Pioneer in Journalism, Literature, and Khasi Culture

Leit suk ban bam kwai ha dwar U Blei Bah Sumar Sing Sawian!
Ramakrishna Mission, Shillong mourns the loss of Bah Sumar Sing Sawian, who passed away on April 8, leaving behind a remarkable legacy that has left an indelible mark on the history of Meghalaya. Bah Sawian was a trailblazer in many aspects, being the first Khasi to join mainstream journalism and making significant contributions to the promotion of Khasi culture and heritage through his writings.
In the early 1990s, Bah Sawian was appointed as the Chief Bureau – Northeast of the prestigious Press Trust of India (PTI), where he displayed unparalleled dedication and professionalism in his work. Later, he joined the English daily Apphira, published by Ri Khasi Press, in the early 2000s and went on to become the Editor-in-Chief, succeeding the renowned writer Kynpham Sing Nongkynrih. His journalistic pursuits were widely recognized and earned him accolades from his peers and readers alike.
Bah Sawian’s passion for literature was also evident in his work. He has written many books, including Ka Jutang and Ki Khun Ki Hajar na Jingkieng Ksiar, among others.
He also translated the Nobel laureate Rabindranath Tagore’s composition “Geetanjali” into Khasi. He authored numerous books on the indigenous Khasi faith and the culture of the Hynñiewtrep community, reflecting his deep understanding and appreciation of his roots.
As an elder of the Seng Khasi Seng Kmie, Bah Sawian played a pivotal role in organizing the annual pilgrimage to Lum Sohpet Bneng peak, known as “Ka Kiew Pyneh Rngiew.” He was instrumental in preserving and promoting the traditional practices and beliefs of the Khasi tribe, and his efforts were commendable in keeping the cultural heritage alive for future generations.
Bah Sawian’s contributions were not limited to journalism and literature alone. He also made significant contributions to traditional archery, organizing competitions through the Apphira Archery Committee, further promoting indigenous sports and fostering a sense of community pride.
Throughout his illustrious career, Bah Sawian was associated with All India Radio, Shillong, and Doordarshan Kendra, Shillong, where he continued to inspire and mentor young journalists. His work was widely recognized, and he received numerous awards for his exceptional contributions to journalism and social service, including the prestigious Meghalaya Day Award – U Tirot Sing Award for Arts and Literature in 2017, which honored his outstanding achievements.

Bah Sawian’s demise is a great loss to the literary world, and the Khasi community. We are grateful for the time we had with him, and we take solace in knowing that his legacy will live on through his works and the lives he touched. Our thoughts and prayers are with his family during this difficult time.


It is common in various societies around the globe to bestow a stole as a form of honor. Each culture has a unique objective for presenting a wrapped textile on a particular occasion. In specific ethnic communities in Nagaland, the Feast of Marriage is celebrated, and it is customary to gift a particular shawl to the bride or groom. The designs featured in each shawl carry a symbolic significance, representing the qualities necessary for an individual to thrive in society, such as power, integrity, and social status, among other positive and beneficial aspects of people’s lives. Florence Lohu, a self-taught artist from Kohima, Nagaland, reproduced the designs and symbols of the Naga traditional fabric on her canvas, resulting in a unique style and composition that is compatible with modern artistic expression.

Naga artist Florence Lohu after completing her Master’s degree in Sociology from Ambedkar University Delhi decided to follow her dreams. She started with pencil sketching in 2018, and evolved to become a water colour painter, in between acrylic and oil paints. The Artist believes that her style is “always evolving” and the inspiration comes from people in daily life and mundane things around. Her work is mostly based on painting traditional costumes worn by people of Northeast India. The young Mao artist developed certain motifs from various Naga traditions creates an array on her canvas. She calls this genre FloArt.

Carry and Fly

Traditional art in Mizoram is primarily known by sculptures, monoliths, carvings and statures. Mizos even boast of some of the prehistoric rock carvings. The artist attempts to bring in all those elements of folk motifs into a canvass. In the present work which is ink on canvass he attempts to unify the cultural variety of Mizoram along with the modern element of Christian Religion.

Mr. Lalremruata Varte, is a young artist from Aizawl, Mizoram. He participated in the Tribal Art Workshop conducted by ministry of Art and Culture, Government of India conducted at Ranchi, Jharkhand. He also received the Young talented Artist Award from Government of Mizoram. In his paintings he tries to bring in the sculpting elements, with a three dimentional appearence

Ka kyntien Ba Kyntang U Ramakrishna

ka ba bteng

Kynrad bad u Nongbud
Rymphang 1882
“Te, phi dei ban pyrsad-pyntieng ïa ki riewsniew. Phi dei ban pyntieng ïa ki lym kumta kin pyn-mynsaw ïa phi. Hynrei phim dei ban puh pyn-mynsaw ïa ki, ym dei ban mymong ïa kiwei pat.”
“Ha kane ka jingpynlong jong u Blei, don bunjait bun rukom kiei kiei: Ki briew, ki mrad ki mreng, ki dieng ki siej, ki jingthung-jingtep. Napdeng ki kynja mrad don katto katne kiba bha bad kiba sniew. Ki don ki mrad kiba i-shyrkhei kum u khla. Don ki dieng kiba sei bad pynmih ki soh kiba thiang kum ka um ngap bad kiwei pat kiba long bih haduh katta katta. Kumjuh, hapdeng ki bynriew bapher, don kiba bha bad kiba sniew, kiba khuid bad ki bym khuid. Don katto katne kiba aitilut ïalade ha u Blei bad kiwei pat kiba shah teh ha ka jingim pyrthei.
“Lah ban pyn-kyrdan ïa ki briew ha ki saw-kyrdan: Kito kiba shah teh ha ka jingsngewbha jong ka pyrthei, kiba wad blei ha ka jingim laitluid, kiba la laitluid bad ki bym don jingshahteh.”
“Napdeng ki bym don jingshah teh ei ei, ngi lah ban ñiew ïa ki, ki riewkhuid ne ki riewblei kum u Narada. Ki im ha ka pyrthei na ka bynta ka bha ka miat jong kiwei, ban hikai ïa ki briew sha ka hok bad ka jingshisha ba kynja-mynsiem.”
“Kito kiba im ha ka jingshahteh, ki la ngam ha ka jingim sngewbha pyrthei bad ka jingklet noh ïa u Blei. Ym da kaba bakla ban kum pyrkhat shaphang u Blei.”
“ Kito kiba wad jinglaitluid hadien ba ki la ïoh ïa ka jinglaitluid na ka jingim bakynja-pyrthei, ki kwah ban pyn-laitluid ïalade na ka jingshahteh ha ka pyrthei. Don katto katne kiba jop bad kiwei pat kim lah.”
“Ki mynsiem ba la laitluid, kum ka jingim ki sadhu bad ki riew-wadblei ba la aitilut, kim shah teh ne shah khring ha ka jingim pyrthei, ha ka kynthei bad ka ksiar.” Ki jingmut jingpyrkhat jong ki, ki laitluid na ka jinglong-jingim pyrthei. Nalorkata, barabor ki ngam ha ka jingpuson blei ha ki slakjat syntiew Lotus jong u Blei.
“Shu ong noh, lada ïa ka pung la ker da ka jar ban tong dohkha. Don ki dohkha kiba sianti haduh katta kata ba kim ju ngat ha ka jar. Ki long kum kito kiba la laitluid jynduh. Hynrei bun na ki dohkha kiba la ngat ha ka jar. Don napdeng jong ki, kiba pyrshang ban pynlait ïalade na ka, bad ki long kum kito kiba wad ïa ka jinglaitluid. Hynrei ym baroh ki dohkha kiba ïaleh ban lait kin lait. Khyndiat eh kiba ryngkang shabar ka jar, da kaba kynthih sha jrong um. Ba kumta, ki nongtong dohkha kin pyrta, ‘Peit’ kato ka dohkha ba heh ka la lait. Hynrei bun bah na ki dohkha ba la ngat kim lah lait shuh, hynrei ba kin ïaleh pyrshah ban lait nangta. Ha kawei pat ka liang, ki ngam hapoh ktieh lem bad ka jar ha ki shyntur jong ki pat bad ki dem lyngngai hangta, ha ki jingpyrkhat. ‘Ngim dei ban tieng ei ei shuh, ngi la lait lut na ki jingma hangne.’ Hynrei, kiba pli, kim poi pyrkhat ei ei ba ki nongtong dohkha kin tan lang ïa ki hapoh ka jar. Kine ki long kum kito ki briew kiba la shah teh ha ka jingim-pyrthei.
“Ki mynsiem ba la shah teh ki la shah teh ha ka pyrthei da ka jingkhring ha ka kynthei bad ka ksiar. Ki la shah teh bad kti bad kjat. Da kaba pyrkhat ba ‘ka kynthei bad ka ksiar’ kin ai jingsuk-jingkmen bad jingïada ïa ki, kim sngewthuh ba kan ïalam ïa ki sha ka jingjot. Haba u briew u la shahteh kumta ïalade ha ka pyrthei, u la long kum ban sa ïap noh, ka tnga la jong ka ong ïa u, ‘Phi la jan leit, hynrei aïu phi la leh na bynta jong nga? ‘Shuh shuh, la katta ruh u la shu shah khring ha kiei kiei ki jong ka pyrthei, ba haba u ïohi ïa ka jingtyngshaiñ ka sharak, u ong! ‘Pyndum kato ka jingshai. Phi la thang pynheh eh ïa ka.’ Bad ma u pat ha tmier jingiap.
“Ka mynsiem ba la shah teh te ka la shah teh kam ju pyrkhat shuh ïa u Blei. Lada ki ïoh ban ïa kyrsum ha ka jingsngewbha pyrthei, kin pyngngam ïalade ha ki jinglorni jaipdeh bad ki khana jler suda, ne kin pynbunkam ha ki jingtrei bym lar kam. Lada phi kwah kylli ïa uwei na ki ïa ka daw, u jubab kumne, Oh! Ngam lah ban shu shong khop, kumta nga shu shna ka jingker. Haba ka por ka ban khia ha kti jong ki te ki sdang sa ka jingïakhalai.”
La don ka jingsngap jar hapoh kamra.
U Nongbud: “Babu, ym don jingïarap ei ei ïa uba kum uta u riew-pyrthei?”
U Kynrad: Da shisha, ka don. Na ka por sha ka por, dei ban im ka jingim ryngkat-ryngkat bad ki briew bakhuid bad na ka por sha ka por dei ban leit sha ka jaka ba kynjah ban shong puson ïa u Blei. Nangta shuh shuh, u dei ban pyrshang ban pyniapher bad duwai ha u Blei. “Ai ïa nga ka jingngeit bad ka jingshaniah.” Shisien ba u briew u la don ka jingngeit te u la ïoh pdiang lut nadong-shadong. Ym don ka ban kham khraw ban ïa ka jingngeit.

(Ha u Kedar)”Phi la dei ban iohsngew shaphang ka bor jingkhlaiñ bakhraw jong ka jingngeit. La ong ha ka khana puriskam ba u Rama uba long ma u hi u Blei – uba long uba lahduh naduh-haduh – u la dei ban tei ïa ka jingkieng lyngba ka duriaw bah sha Ceylon. Hynrei u Hanuman, uba aitilut ha ka kyrteng u Rama, u lah ban kam ïa ka duriaw na shiliang sha shiliang tang shisien kam. Ym da donkam ban shna jingkieng ei ei(baroh ki ïarkhie).
“Shisien la don uwei u briew uba la mut ban ïaid lyngba ïa ka duriaw. U Bibhishana u la thoh ïa ka kyrteng jong u Rama ha kawei ka sla-dieng, u la teh ha kawei ka tduh jong uwei u briew uba phong ïa kata ka jaiñ, bad u la ong ïa u. “Wat tieng. Don ka jingngeit bad ïaid halor ka um. Hynrei khmih shane – ha kano ma ka khyllipmat ba phi duh ïa ka jingngeit te phin ngam jyllop.” Te, uta u briew u la sdang ïaid da kaba suk halor um. Shen shen, u la don ka jingpynshoi kaba jur ban ïohi aïu lateh ha tduh ka jaiñ ba u phong. U la plied ïa ka bad u la shem tang ka sla-dieng lem bad ka kyrteng jong u Rama ba la thoh halor jong ka. Kaei kane? U la pyrkhat. “Tang ka kyrteng u Rama!” Mar shu wan ka jingartatien ha ka jingmut-jingpyrkhat u la ngam jyllop hapoh um.

“Lada u briew u don ka jingngeit ha u Blei, te watla u la leh pap katno katno ruh – kum kaba pynïap ïa ka masi, u brahmin ne ka kynthei – te da shisha un ïoh lait lyngba ka jingngeit jong u. To ai ba un kynnoh ïa ka kyrteng u Blei. ‘Oh Kynrad, ngan ym mlien shuh kum kata ka jingmlien bad um dei ban sheptieng ei ei shuh.
Haba u la kren ïa kane, u Kynrad u la rwai:
Tang lada nga lah ban khlad noh syndon da kaba ïai khot ïa kyrteng ka Mei Durga,
Te kumno Men ym lah, ko ba la kyrkhu,
Daba snoh na nga ba la pynlait im,
Haduh katno la nga long uba la jot-la pra
Nga lah ban long ba la ïoh dih tuh ïa ka kyiad, ne pynïap ïa i khyllung bym pat kha,
Ne ba la pynïap ïa ka kynthei ne ïa ka masi
Ne watla pynlong ka daw ka jingpynïap ïa u brahmin
Hynrei, watla baroh ka long kaba shisha.
Kane kam lah ban pynsngew pisa jingmut ei ei ïa nga
Naba lyngba ka bor ka kyrteng ba thiang jong Me,
Ka mynsiem ba la jot jong nga ka ïai ai mynsiem
Wat ha ka kyrdan jinglong riew bashisha (Brahman).
Da kaba kdew ha u Narendra, u Kynrad u la ong: “Phi ïohi baroh ïa une u khynnah. U pynpaw ha kane ka rukom hangne. U khynnah runar ruh u i kumba uba jemnud eh haba u don lem bad la u kpa. Hynrei u long da uwei pat u khynnah haba u tem ïa ka jingduwai lehniam kyrpad (chandri). U Narendra bad ki briew kiba kum kine ki jinglong ki dei na ka kyrdan kiba laitluid khlem pud. Kim ju shah teh ha ka jingim-pyrthei. Haba ki la kham rangbah ha ka rta ki sngewthuh ïa ka jingkyrsiew mynsiem ba na shapoh la ka dohnud bad shem beit beit ïa ka lynti sha u Blei. Ki wan long briew sha kane ka pyrthei tang ban ïoh hikai ïa kiwei pat. Kim ju pyrkhat ei ei shaphang ka pyrthei. Kim ju shahteh ne shah khring ha ‘ka kynthei bad ka ksiar.’
“Ki jaitbynriew vedas ki kren shaphang ka sim homa. Ka im hajrong eh jong ka sahit bneng bad hangta ka kha pylleng. Mar ïa kha, ka pylleng ka hap noh, hynrei naba ka hap na suiñbneng kaba jrong haduh katta katta ka shimpor bun bun sngi. Ha ka por ba hap kumta, ka puh artad bad i khun sim i hap. Haba hap kumta i khun sim i plied la ki khmat, i pynmih ki thapniang. Mar shu plied la ki khmat, i sngewthuh ba i hap bad ïai hap kumta bad ba in phret lyngkhot-lyngkhai da i hap ha khyndew. Ba kumta, shisyndon i her shalor sha ka kmie kaba don ha suiñbneng.”
“Hamar kata ka por u Narendra u la mih noh na kamra. U kedar, u Prankrishna, u M bad bun kiwei pat ki la ïa don hangta.
U Kynrad: “Phi ïohi, u Narendra u tbit haduh katta katta ha ka jingrwai, ka tem jingtem, ha ka jingpule bad ka kiei kiei baroh. Ha kawei pat ka sngi, u la don ka jingïatainia lem bad u Kedar bad u la tar lyngkhot lyngkhaï ïa ki jingwohnia-woh daw (baroh ki ïarkhie).
(Ha u M): Don kano kano ka kot phareng kaba kdew ïa ka jingwohnia-wohdaw?”
M: “Hooid, babu, ka don. La khot ïa ka, ka kot Logic.”
U Kynrad: “Ïathuh ïa nga, ka ong kumno.”
M: U la lyng-a jingmut. U la ong: “Shi bynta na ka kot ka kdew shaphang kaba ïadei salonsar sha kaba ïadei kyrpang. Kum ka nuksa: Baroh ki briew kim im sah. Ki riewstad ki dei ki briew. Namarkata, ki riewstad kim im sah. Sa shi bynta pat, ka kdew shaphang ki jingmut-jingpyrkhat kat kum ki daw ba dei ban long na kiba ïa dei kyrpang sha kaba ïa dei salonsar. Kum ka nuksa: Kane ka tyngab kaba ïong. Kato ka tyngab ka long kaba ïong. Namarkata, baroh ki tyngab ki long kiba ïong. Hynrei ka lah ban don ka jingbakla ban pynkut ha kane ka rukom, naba ynda haba wad bniah bha lah ban shem ba don ka tyngab lieh ha katto katne ki ri. Ka don sa kawei pat ka jingpynshai: Lada don u slap, la dei de ban don u lyoh. Namarkata, ïa u slap la pynlong na u lyoh. Lah ban long ruh sa kawei pat ka nuksa: Une u briew u don 32 tylli ki bniat, Utai u briew u don 32 tylli ki bniat. Baroh ki briew ngi ïohi ki don 32 tylli ki bniat. Namarkata, ki briew ki don 32 tylli ki bniat. Ka kot Logic ka kdew ïa kum kita ki bynta kiba thew ha ka jinglong salonsar na ka jinglong ba kyrpang (induction) bad ka rukom wad jingtip ba bniah na ka jinglong salonsar sha ka raikut ba kyrpang (deduction).
U Ramakrishna um ju kham ïoh sngew koit ïa kum kine ki ktien bad kyntien. Haba u shah shkor ïa ki u dum ka buit. Ba kumta ka jingïatainia kam shym la bteng slem.

Ka Sarada Devi: Ka KmieBakhuid

(Ka ba bteng)

Ha Dakshineswar
Da ki spah snem ki kynthei jong ka Mei-ri India ki dei ban shah shibun kiei kiei, kum kaba duh ïa ka jingnang jingstad, ka jingshah ban beiñ ha ka liang ka ïmlang sahlang bad kane ka la khang lad shibun ïa ïa ki ban roi ban san shaphrang bad ban pynpaw ïa kiei kiei kiba don ha ki. Ngim lah ban len ba u Sri Ramakrishna u long u ba sngewthuh bha ïa kane ka jingkhanglad. Dei na kane ka daw ba u shah shitom bad kit khia bha naka bynta ki kynthei, bad dei kane kaba la pynpyrkhat ïa ngi ba haba u mane ïa ka Kmie Bakhuid, bad ba u ai ki jingainguh thang, ym namar ba ka long ka kmie ba kynja blei hynrei lyngba jong ka u mut khamtam eh ïa ki kynthei jong ka ri India bad jong ka pyrthei hi baroh kawei. Kum u soh jong kane ngi ïohi ba shibun na ki kynthei jong ka ri India ki la kyndit bynriew, bad ngi bad ngi kyrmen ba kane ka jingkyndit jingmut kan pynlah ïa ki ban kit khlieh ïa ki kam ym kiba dei tang ha ïing ha sem hynrei ha ka jingim ba ïa dei bad ka pyrthei hi baroh kawei; bad da ka bud ïa ki dienjat jong ka Kmie Bakhuid kin lah ban long ki kmie jong ka jaidbynriew.
U Sri Ramakrishna u la pyni shibun kiei kiei ïa ka Kmie Bakhuid shaphang ka jingim ba kynja niam, bad dei da ka jingïalam lynti jong u, ka la lah ban leh ïa kiei kiei ki ba kynja mynsiem bad ban pynlut ïa ki por mynstep bad janmiet ruh ha kaba duwai. Ka ju khie thiah ha ka por lai baje mynstep bad ka leit sum sha ka wah Ganga bad nangta ka pynlut ïa ka por mynstep baroh ha kaba duwai bad teng teng ka ju klet ïa ka pyrthei. Ka la ong, ‘Ha ka por ba shai bnai nga ju phai ïa la ki khmat sha u bnai ban duwai arti arjat’, “Ah Trai, ka don ka jingthoh dak ha u bnai hynrei wat ai ban don ka jingthoh dak ha ka jingmut jong nga”. Ka la ong ruh, ‘Lada mano mano ruh kin aiti lut ha kaba duwai, kin lah ban ïohi ïa u Blei ha la ka dohnud bad ban ïohsngew ïa ka jingsawa jong u’.
Ka jingim jong ka ha baroh ki liang ka long kaba ïtynnad bad shida. Ka long kaba lehraiñ bad ba leh khia thew, bad ka im jar jar ha la i kamra rit bad bunsien ki briew kim ju da kham tip ïa ka ba don ha ïingmane. Ïa ka jingbam jong ka la buh ha kajuh ka kamra, bad ka leh ïing shetja artad hangta. Ïa ka baranda ka ba don sawdong ka kamra, la ker da ki jingker kiba jrong kiba la shna da u siej. Hangne ka shong ka sah, ka thiah ka dem, ka trei ka ktah, ka mane bad duwai. Ki kynthei ki ba riewspah jong ka Calcutta kim ju rung ha ka kamra jong ka. Ki shu khangoid bad ong, ‘Katno i long i kamra i babit na ka bynta i khynnah rit ba bha. Ka i kumba ka im ka jingim ba la shah pynryngkang par kum ïa ka Sita’.
Ka Kmie Bakhuid ka ju phikir bha ïa ka jingdonkam jong u Sri Ramakrishna ha ka liang ka met kum ba ki ju leh ki kynthei Hindu ïa la ki lok. Da lade hi ka shet bad ai jingbam ïa u kum ïa i khyllung rit. Ka shakri hok ïa la ka kiaw tymmen bad ka ïa leh katba lah ban pynhun ïa ka. Hadien pat ka lah hap ban shet na ka bynta kin nongbud ruh bad bunsien ka hap ban leh ha ka por ka ba la dier. Ka hap ban shet ruh shibun ki jingbam bad ban khylliap tympew. Ka hap shet slem ïa ka dud namar ba u Sri Ramakrishna u bang ïa kaba la ih bha. Kam ju pynsyrwa ei ïa ka por bad ka hap ban leh laiphew jait ki jait kam, kum kaba ñiad lanten, kaba ai khubor ïa ki nongbud haba u Sri Ramakrishna um don bad ka shna tyllai na u sai nalia ban wah ïa ki khiew.
U Sri Ramakrishna u burom bad sngewthuh bha ïaka. Shisien u la ong ïa ka, ‘ki briew ki im ha syndah jong phi kum ki ñiang-rusom haba dum. U la phah ïa uwei u nongbud u ba dang samla ban shim ïa ka jingbthah jong ka da kaba bthah lypa ïaka jingkhraw mynsiem da kaba ong, ‘ka Radha ka long ka bymjukut bad kaba phylla. Da ki khlur kum u Krishna bad Rama la thaw hynrei la pynjot da ka.’
(yn dang bteng)

U Swami Vivekananda: u ‘Riewshlur jong ka ri India

Voice: Lamjingshai

(Ka ba bteng)

Hadien u Sri Ramakrishna u la kem pang bad la pynkynriah noh ïa u sha Cossipore ban sumar, kane ka la long ka por ha ka ba u Narendranath u ïoh ki jinghikai bad jingtynjuh ba bun rukom na une u Nonghikai bakhraw. Ka dei ka por ha kaba ïa ka bor ding mynsiem jong u nongbud ba khynnah dei ban pynrhem bha. U Kynrad jong u ruh u la pyntrei kam bha ïakane ka por da bun ki rukom bad jingtynjuh. U la hikai ïa u Narendranath kumno ba un long u nongïalam jong ki ba bun ki synran jong u. Hakawei ka por u Narendranath u la kyrpad ia u kynrad jong u ba un kyrkhu ïa u khnang ba un ïoh ïaka jingsuk bneng da lade. Hynrei u Kynrad u la mai bad ong ha u; “Nga nang pyrkhat ba men long uba heh bad ïar kum u dieng Banyan, ban long ka jaka rieh ia ki ba bun, mynta pynban me wad jingpynim tang la ka met.” Hadien kane u Narendranath u la sngewthuh ïa ki jingmut u Kynrad jong u. U Sri Ramakrishna u la ong ha u Narendranath ba un sa ai ha u ïa u shabi ka jingkhang jong ki jingthmu jong u tad haduh ba u Narendranath un da lah ban pyndep ïa kiei kiei baroh ïa kiba la phah ïa u ban wan kha shane sha pyrthei. Katto katne sngi shuwa ba u Narendranath un pyndep ïa kita ki jingpynkhreh jong u, u Sri Ramakrishna u la ong ha u Narendranath, “Ka bor jong nga baroh ban leh ïa kiei kiei ki kam bakhraw, nga aiti lut ha me; tad ynda me la pyndep ïakita baroh men sa leit phai pat sha ka jaka na kaba me wan mih.” 

Hadien ka jingiap u Kynrad jong u ha u Naitung, haka snem 1886, ki nongsynran jong u baroh ki la ïalum lang ha iwei i ïing trep hapoh ka jingialam u Narendranath. Ha ka janmiet jong ka sngi Christmas, 1886, u Narendranath, ryngkat bad ki nongsynran jong u baroh ki la leit sha Antpur. Hangta, sawdong ka ding barhem, habar, ki la smai ban long ki Sanyasa ne ki riewwad-Blei. Shuwa ba kane ka snem kan kut u Narendranath ruh u lah mih ban leit wad-Blei. Dei hakane ka por ba la sdang ban buh ïa u mawdong jong ka Seng u Ramakrishna. 

U Narendranath, ynda u la mih noh napdeng ki nongsynran jong u ban leit ïaid riewblei, u la shim bun ki kyrteng kum u pukir wad-blei. Haba u la shang na kawei ka jaka sha kawei pat u la sngewthuh ha la ka mynsiem ba ka jingkwah jong u ym dei ban ioh jingpynim ia la ka met hynrei na ka bynta ki paitbah ba bun. U Narendranath, u la shang na kawei ka jaka sha kawei pat. U la peit ïaka Varanasi, ka shnong ba khuid tam ki Hindu. Nangta u la peit ïa ki shnong, Lucknow, Agra, Vrindaban, Hathras bad Rishikesh. Ha shnong Hathras u la ïakynduh ïa u Sarat Chandra Gupta u ba la kylla long u nongbud ba nyngkong eh jong u, (Hadien la tip ïa u kum u Swami Sadananda). Dei ha une, ba u Narendranath u la pynpaw ïaka jingthmu ba la aiti da u kynrad jong u, u Sri Ramakrishna. U Sarat Chandra Gupta u dei uwei naki nongtrei ha steshon rel ha Hathras; hynrei u la sangeh noh nakaba trei kam ban bud ïa u Nonghikai jong u.