This is the language of the spoken words of ancient wisdom and philosophy, which are orally passed on from one generation to another, being also the participles of discipline and order, within the home, extending to the community and sharing with humanity the core of Khasi belief – “Ieid Ialade Burom Ia Kiwei” – Love Yourself And Respect others”. This oral literary history of the Khasis, has been systematically compiled in a text called and named as the “Jingsneng Tymmen”, essentially in verse form, by U Radhon Sing Berry Kharwanlang, a philosopher, intellectual and author, who was born, raised up and grew at Mawmluh in the environ of Sohra, the rainiest spot on earth, the seat of Khasi language and literature amidst the settings of Mother Nature – “Ka Mei Mariang”, the cascading waterfalls, the green spots of sacred forests and groves, the limestone caves, the hillocks and cliffs that overlook the vast green plains of Bangla. U Radhon Sing Berry Kharwanlang peacefully left for the celestial abode on August 20, in the year 1904.

The elders of ours had carefully sifted in “Ka Jingsneng Tymen”, in all simplicity, the bad from the good, the ugly for splendor and beauteous to remain, creating an awareness even in the minds of a child, of what to do and what not to do. To measure each syllable when talking, to limit each step taken forward, to stand in all unrighteousness, in every thought, word and deed, which all encompass a moralistic decorum of politeness, courtesy and genility. It is a straight polite behavior, that can bear fruits of honour.

Khasi language therefore has firm roots of literary oral background, belonging to the family of the Mon Khmer Asiatic languages, having a large and vast influence in South East Asian countries. Khasi language can be seem to become an important ambassadorial conduit with South East Asia, in matters of language and literature, also interest of culture and economic co-operation, interests and relations, in line with the ‘Look East Policy’, of the Indian nation.

“Ka Jingsneng Tymmen” in itself, has al the characteristics of a Classical language. It is a language imprinting the “khasi Scripture”, preaching honesty, purity and straightforwardness, in unsophisticated truthfulness and simplicity, in all modesty

There are four major language groups in India, the Aryan, Dravidian, Tibeto Burman, Mon Khmer Austro Asiatic. The first three groups have already been represented in the Eight Schedule of the Constitution of India, while the Mon Khmer Austro Asiatic group, to which khasi belong, has not yet been represented in the Eighth Schedule. This family of languages is spoken in certain parts of central India like the Munda and also is spread out in the family of languages spoken in Burma, Indonesia, Malaysia, Polenesia and other parts of the South east Asian region.

Among the Mon Khmer Austro Asiatic group, Khasi language is one of the advanced and growing, the only language spoken in the whole of North eastern India. The United Nations had recently recognized Khasi language as one of the living indigeneous language among the 402 such languages in the world, that has made entry in the ‘Guinness Book of World Records’.

The universality of the Khasi language, has been revealed in the book titled “Ecossais” – The Khasi Saga”, written by Dr. Satyakam Phukan (2006 – year of publication) revealing the affinity of words of other languages in the world including Persian. The Khasi word for word of honour is Juban, while in Persian it is Zuban. Hok in Khasi is Justice also righteousness, while in Persian it is Haq. Jur in Khasi is strong or force while in Persian it is Zur. Ksiar is gold in Khasi, in Persian it is Zar. These are only a few examples of the commonality of words probably derived from the same source and also in the exchange of words in trade and commerce.

Innumeral translation works have been made, including the “Khasi New Testament”, in the Benali script, published by the Serampore Baptist Mission in 1831. U Babu Jeebon Roy Mairom, a Khasi author and intellectual, had translated into Khasi Indian epics including Balmiki’s Ramayana, Mahabharata, Chaitanya, Buddhadev Charitra during the 1900s. Also recently translation into Khasi was made by Leslie Hardinge Pde of the Upanishads.

Rabindranath Tagore’s “Gitanjali”, was translated into Khasi by Sumar Sing Sawian and published by the Arts and Culture Department of the Government of Meghalaya, in 2013. The History of the Hynniewtrep people or Khasi people by Sumar Sing Sawina was translated into Hindi titled “Swarn Sidhi Se Utarte Huw Shishugan”.

Non Khasi authors and poets have also contributed to the growth of Khasi language and literature from time to time. Sheikh Mohammed Amjad Ali from Murshidabad, son of Nawab Sheikh Mohammed Ali also wrote a masterpiece poem in Khasi titled “Ka Myntoi” in the year 1888. One of the poems “Hitukar” was translated into Nepali (2003) by Chandramuni Adhikari. At present Ms Silbi Passah, has been assigned by the Central Institute of Hindi, Agra, for compiling a Khasi-Hindi dictionary.

The importance and growing popularity of Khasi language, was a positive response of those wishing to learn and speak Khasi, a project initiated by the Bosco Centre Indigenous Culture, Shillong, the Linguistics Department of the North Eastern University and the Central Institute of Indian Languages, Mysore, in Shillong on July 4, 2012.

The Meghalaya Human Rights Council Secretary General, Mr. Dino Dympep has urged for inclusion of Khasi language in the Eight Schedule of the Indian Constitution, while speaking in the 21st session of the United Nations Human Rights debate in Geneva Switzerland, in September 2012, as the language is linked to its histories and development aspects.

U Sumar Sing Sawian