OLAC Record: Nloi yang nat jawng (Prayer hall in Nloi Yang) with English translation

OLAC Record
oai:paradisec.org.au:KK2-0061

Metadata

Title: Nloi yang nat jawng (Prayer hall in Nloi Yang) with English translation

Access Rights: Open (subject to agreeing to PDSC access conditions)

Bibliographic Citation: Keita Kurabe (collector), Keita Kurabe (depositor), Hting Mawng Tu (speaker), 2019. Nloi yang nat jawng (Prayer hall in Nloi Yang) with English translation. MPEG/WAV/EAF+XML. KK2-0061 at catalog.paradisec.org.au. https://dx.doi.org/10.26278/5fa2c64c9e2a0

Contributor (compiler): Keita Kurabe

Contributor (depositor): Keita Kurabe

Contributor (speaker): Hting Mawng Tu

Coverage (Box): northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498

Coverage (ISO3166): MM

Date (W3CDTF): 2019-01-31

Date Created (W3CDTF): 2019-01-31

Description: Translation (Rita Seng Mai) This is about "Nat Jawng" in Nloi Yang. It is a Shan nat. The Shan people worship it. This is how it happened. Zau Sam Ta is the son of a Munggaw Shan chief who previously lived in Putao. Zau Sam Ta had three moles on his forehead. The middle mole was the largest of the three moles. Therefore, he looked like he had three eyes when people looked at him from a distance. That was why people believed he was powerful. The Shan and Burmese people said that he was as powerful as a nat spirit. He was said to be so powerful that he could even move mountains with his words. He was really brave. He was the youngest son of Munggaw Zau Hpa (chief). The eldest brother became Munggaw Zau Hpa, and the second brother became Lauhput Zau Hpa. The youngest son, Zau Sam Ta, was ordered by his father to look for land near Putao. He was the first chief to arrive in Putao and expand the territory of the Shan people. The Shan people trusted and believed in him. He took three Shan sub-ethnic groups with him when he went to Putao: the Lang Dau Shan, the Lang Nau Shan, and the Mamze Shan. At that time, Putao was invaded, and the people living there were mostly abused by Tibetan soldiers, so he killed many of them. There was only one path by which the Tibetan soldiers could come to Putao. That path could be seen on a clear day. From Putao, Hpung Gat Mountain could be seen. At the foot of the mountain, there was a mountain pass. Zau Sam Ta thought of blocking the way with rocks. He used his power and commanded the mountain to fall. Then the rocks blocked the way. Since then, the Tibetan soldiers couldn't come to Putao anymore. There was no other path for them to come here. The Tibetan soldiers always came to Putao when that path was still passable. But they didn't live here because they came from a cold region, and Putao was much hotter than their home, so they couldn't live here. They bullied and abused the people of Putao. They extorted money. They forced Putao town to become their subordinate territory. The Shan people who already lived in Putao at that time also became subordinate to the Tibetans. Chief Zau Sam Ta fought and took this place from the Tibetans. He then assigned seven chiefs from seven Shan sub-ethnic groups and returned to his place. When he arrived at his eldest brother's place, Munggaw, his eldest brother and sister-in-law said to each other, "He lived in Putao for a long time, but he is still very strong and healthy. He might challenge our throne one day." Then they plotted to assassinate him. However, he knew what they were planning. He thought to himself, "I'm going to die soon. My eldest brother and sister-in-law will definitely kill me one day." He knew his sister-in-law had poisoned his food to kill him. Thinking he might be killed soon, he fed his horse first, then ate the poisoned food. Then both he and his horse died. He later became a nat spirit. The Shan people made offerings to him, Zau Sam Ta Nat, in Nloi Yang. The Kachin people called him the Gindu nat spirit and offered sacrifices as well. The place where Gindu nat was worshipped was on a large rock in the middle of a river near Nloi Yang, and it looked like a cave. Because it was where the Kachin people made offerings to Gindu nat, it was called "Nat Jawng." In fact, it was a place where people worshipped nat. Some people think it is a school, so it is named "Nat Jawng." (Jawng means school.) Many people visit that place. Transcription (Lu Hkawng) Nloi yang na nat jawn ai lam, nat dai gaw Sam nat re, Sam ni jaw ai nat re, gara hku byin ai i nga jang e, moi gumdi pa de, Putao pa de e sa nga sai, Munggaw sawbwa kasha Zau Sam Ta ngu ai re ai da. Zau Sam Ta ngu ai gaw shi gaw, shi gaw ndai lahtan kaw e, prat masum tu ai, (Me Tung Long Pok) prat masum tu ai, ga-ang na gaw kaba ai majaw tsan ai kaw na yu jang myi masum hku ai zawn myi masum tu ai masha hte bung ai da. dai majaw shi gaw (Dakugyi) ai grai hpung shingkang ja ai, dai majaw Sam ni Myen ni gaw (Nat Damya Dakugyi) ai nga ma ai. Grai hpung shingkang ja ai bum hpe pyi sit u ngu jang lu sit ai daram hpung shingkang ja ai wa re da. Dai Zau Hpa wa gaw mana maka share shagan ai shi gaw Hpung gawn Zau hpa kasha hta na kasha kaji htum re shi gaw kahpu kaba gaw munggaw zau hpa galaw ai, kahpu kaji gaw lauhput zau hpa galaw sha ai, shi gaw nang Putao maga de e, lamu ga tam na matu Kawa e shangun dat ai da. Rai jang e shawng ning nan du ai Zau hpa re shawng ning nan majeng je ai shanhte sam ni nang Tauba de shawng du ai Zau hpa kasha re. Dai hpe grai kam ai shanhte Zau hpa kasha hpe shi hte rau ndai Putao de e rau du wa ai Sam baw ni gaw Lang Dau Sam ni, Lang Nau Sam ni Mamze sam ni ndai sam amyu masum woi lung nna munggaw kaw na woi lung nna shawng du wa ai. Rai jang gaw shi gaw nang de du wa jang she dai aten e ndai Putao pa ndai gaw (Tibet) hpyen la (Tibet) ni grai up hkang ai ten (Tibet) ni grai up sha ai grai zingri ai aten re ai majaw (Tibet) hpyen hpe ma shi gaw tsawm ra mi gasat sai, Putao lam de (Tibet) shang wa ai lam langai sha nga ai. Dai gaw htaw Putao kaw na mada yu jang e htaw hpung kan bum lagaw maga lamu san ai shani gaw mu mada ai, dai kaw e, bum hpe tawk lai lu ai lam langai sha mu lu ai. Rai tim mung dai Zau Sam Ta ngu ai Zau hpa wa gaw bum dai hpe e n lung ni gyi nna dai hpe gaput na hku lam dai hpe gapat na hku shi gaw anhte Jinghpaw ni gaw shi hpe dai bum hpe e sit na matu bum dai gyi mat na matu shi gaw hpa ngu na i, (Power) hte e tsun dat jang ga hte tsun dat jang matan dat jang she bum dai gyi nna dai lam dai hpe e pat rai mat nna, lam pat mat ai kaw na (Tibet) ni a hpyen gaw dai ni du hkra Putao lam de n du lu ai. Laga lam n nga ai shanhte shang na shara dai lam nga dingsang gaw moi daw de gaw Putao pa de mana maka (Tibet) ni je hpre ai prat re dai prat hta grai grai zingri ai ndai ga na masha ni hpe e shi gaw nang kaw gaw n nga ai shi Zau Hpa gaw shi gaw n hkring ai (Tibet) ni hpa majaw i nga jang shi gaw grai katsi ga na masha re ai majaw nang du jang kahtet ai majaw n lu nga ai shanhte n chye nga ai majaw nga gaw n nga ai rai tim nang kaw nga ai masha ni hpe shi gaw up sha ai, up sha ai ngu gaw sa up ai n re shi kaw (Ahkun) bang ra ai. Shi (Aw-sar) hkan shatai ai, shi npu kaw na masha shatai kau na dai hku na up sha ai, dai aten e, ndai kaw shawng du nga ai sam ni mung (Tibet) a (Aw-sar hkan) (Tibet) a npu kaw na tai mat ai da. Dai re ai majaw ndai Zau Sam Ta Zau hpa wa gaw ndai mung ga sam ni a matu lamu ga tam na matu ndai shara hpe sha jin kau da nna shi gaw nang kaw nga ai Sam amyu hpan shanit hpe Zau hpa aya ni tang da nna shi gaw yu mat wa ai da. Yu mat wa jang she, Munggaw ga na shi a kahpu Zau hpa wa hpang du rai jang gaw shi a kahpu Zau hpa wa hte Zau hpa jan garat gaw shi hpe e "Ndai wa gaw dai ram na hkra Putao ga nga tim mung ya du hkra shi naw hkam kaja nga ai, lani mi na nhtoi hta ngai Zauhpa aya kashun na re" ngu na shi gaw kanau hpe sat na gyam ai da. Dai hpe shi chye ai majaw "Ngai gaw si ra sai. lani mi gaw ngai hpe gaw sat na sha re nye kahpu yan karat" gaw ngu na karat gaw shi a shat lu sha kaw mana bang nna sat na gyam ai hpe shi chye ai majaw shi gaw ngai si ra sai nga ai majaw shi Gumra hpe shawng shi shat hpe jaw ai da. Jaw ai hte rau shi shi Gumra hpe shawng jaw nna shi sha kau ai da. Rai jang shi Gumra mung si shi mung si re nna dai kaw nang si mat na shi gaw nat tai mat ai da. Nat tai nna dai nat hpe e Sam ni gaw Zau Sam Ta nat ngu na ya na Nloi yang ngu ai shara dai kaw e jawng hpaw ai da. Dai hpe Jinghpaw ni gaw Gindu nat ngu na shamying na Gindu nat hku jaw ai da. Dai Gindu nat hpe jaw ai shara gaw ya ndai Nloi yang makau na hka ka-ang kaw nga ai lunghkrung kaba re ai lungpu zawung lung rawt zawn re ai langai mi nga ai Dai kaw e gindu nat hpe e anhte Jinghpaw ni gaw Gindu nat ngu na jaw ai nat dai hpe e dai Gindu nat jaw ai shara re ai majaw gaw nat jawng ngu na moi na ni mung nat jawng nat jawng nga hkrak gaw nat dai hpe jaw ai shara re ai majaw nat jaw ngu shara sha re, dai hpe masha ni gaw jawng shadu nna ya du hkra nat jawng nat jawng ngu shamying ai re, dai hpe grai sa yu ma ai. . Language as given: Jinghpaw

Format: Digitised: no Media: Audio

Identifier: KK2-0061

Identifier (URI): http://catalog.paradisec.org.au/repository/KK2/0061

Language: Kachin

Language (ISO639): kac

Publisher: Pacific and Regional Archive for Digital Sources in Endangered Cultures (PARADISEC)

Rights: Open (subject to agreeing to PDSC access conditions)

Subject: Kachin language

Subject (ISO639): kac

Subject (OLAC): language_documentation

text_and_corpus_linguistics

Table Of Contents (URI): http://catalog.paradisec.org.au/repository/KK2/0061/KK2-0061-A.mp3

http://catalog.paradisec.org.au/repository/KK2/0061/KK2-0061-A.wav

http://catalog.paradisec.org.au/repository/KK2/0061/KK2-0061-A.eaf

Type (DCMI): Sound

Type (OLAC): primary_text

OLAC Info

Archive: Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC)

Description: http://www.language-archives.org/archive/paradisec.org.au

GetRecord: OAI-PMH request for OLAC format

GetRecord: Pre-generated XML file

OAI Info

OaiIdentifier: oai:paradisec.org.au:KK2-0061

DateStamp: 2026-07-22

GetRecord: OAI-PMH request for simple DC format

Search Info
Citation: Keita Kurabe (compiler); Keita Kurabe (depositor); Hting Mawng Tu (speaker). 2019. Pacific and Regional Archive for Digital Sources in Endangered Cultures (PARADISEC).
Terms: area_Asia country_MM dcmi_Sound iso639_kac olac_language_documentation olac_primary_text olac_text_and_corpus_linguistics

Inferred Metadata
Country: Myanmar
Area: Asia

http://www.language-archives.org/item.php/oai:paradisec.org.au:KK2-0061
Up-to-date as of: Thu Jul 23 7:07:41 EDT 2026

Metadata
Title:		Nloi yang nat jawng (Prayer hall in Nloi Yang) with English translation
Access Rights:		Open (subject to agreeing to PDSC access conditions)
Bibliographic Citation:		Keita Kurabe (collector), Keita Kurabe (depositor), Hting Mawng Tu (speaker), 2019. Nloi yang nat jawng (Prayer hall in Nloi Yang) with English translation. MPEG/WAV/EAF+XML. KK2-0061 at catalog.paradisec.org.au. https://dx.doi.org/10.26278/5fa2c64c9e2a0
Contributor (compiler):		Keita Kurabe
Contributor (depositor):		Keita Kurabe
Contributor (speaker):		Hting Mawng Tu
Coverage (Box):		northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498
Coverage (ISO3166):		MM
Date (W3CDTF):		2019-01-31
Date Created (W3CDTF):		2019-01-31
Description:		Translation (Rita Seng Mai) This is about "Nat Jawng" in Nloi Yang. It is a Shan nat. The Shan people worship it. This is how it happened. Zau Sam Ta is the son of a Munggaw Shan chief who previously lived in Putao. Zau Sam Ta had three moles on his forehead. The middle mole was the largest of the three moles. Therefore, he looked like he had three eyes when people looked at him from a distance. That was why people believed he was powerful. The Shan and Burmese people said that he was as powerful as a nat spirit. He was said to be so powerful that he could even move mountains with his words. He was really brave. He was the youngest son of Munggaw Zau Hpa (chief). The eldest brother became Munggaw Zau Hpa, and the second brother became Lauhput Zau Hpa. The youngest son, Zau Sam Ta, was ordered by his father to look for land near Putao. He was the first chief to arrive in Putao and expand the territory of the Shan people. The Shan people trusted and believed in him. He took three Shan sub-ethnic groups with him when he went to Putao: the Lang Dau Shan, the Lang Nau Shan, and the Mamze Shan. At that time, Putao was invaded, and the people living there were mostly abused by Tibetan soldiers, so he killed many of them. There was only one path by which the Tibetan soldiers could come to Putao. That path could be seen on a clear day. From Putao, Hpung Gat Mountain could be seen. At the foot of the mountain, there was a mountain pass. Zau Sam Ta thought of blocking the way with rocks. He used his power and commanded the mountain to fall. Then the rocks blocked the way. Since then, the Tibetan soldiers couldn't come to Putao anymore. There was no other path for them to come here. The Tibetan soldiers always came to Putao when that path was still passable. But they didn't live here because they came from a cold region, and Putao was much hotter than their home, so they couldn't live here. They bullied and abused the people of Putao. They extorted money. They forced Putao town to become their subordinate territory. The Shan people who already lived in Putao at that time also became subordinate to the Tibetans. Chief Zau Sam Ta fought and took this place from the Tibetans. He then assigned seven chiefs from seven Shan sub-ethnic groups and returned to his place. When he arrived at his eldest brother's place, Munggaw, his eldest brother and sister-in-law said to each other, "He lived in Putao for a long time, but he is still very strong and healthy. He might challenge our throne one day." Then they plotted to assassinate him. However, he knew what they were planning. He thought to himself, "I'm going to die soon. My eldest brother and sister-in-law will definitely kill me one day." He knew his sister-in-law had poisoned his food to kill him. Thinking he might be killed soon, he fed his horse first, then ate the poisoned food. Then both he and his horse died. He later became a nat spirit. The Shan people made offerings to him, Zau Sam Ta Nat, in Nloi Yang. The Kachin people called him the Gindu nat spirit and offered sacrifices as well. The place where Gindu nat was worshipped was on a large rock in the middle of a river near Nloi Yang, and it looked like a cave. Because it was where the Kachin people made offerings to Gindu nat, it was called "Nat Jawng." In fact, it was a place where people worshipped nat. Some people think it is a school, so it is named "Nat Jawng." (Jawng means school.) Many people visit that place. Transcription (Lu Hkawng) Nloi yang na nat jawn ai lam, nat dai gaw Sam nat re, Sam ni jaw ai nat re, gara hku byin ai i nga jang e, moi gumdi pa de, Putao pa de e sa nga sai, Munggaw sawbwa kasha Zau Sam Ta ngu ai re ai da. Zau Sam Ta ngu ai gaw shi gaw, shi gaw ndai lahtan kaw e, prat masum tu ai, (Me Tung Long Pok) prat masum tu ai, ga-ang na gaw kaba ai majaw tsan ai kaw na yu jang myi masum hku ai zawn myi masum tu ai masha hte bung ai da. dai majaw shi gaw (Dakugyi) ai grai hpung shingkang ja ai, dai majaw Sam ni Myen ni gaw (Nat Damya Dakugyi) ai nga ma ai. Grai hpung shingkang ja ai bum hpe pyi sit u ngu jang lu sit ai daram hpung shingkang ja ai wa re da. Dai Zau Hpa wa gaw mana maka share shagan ai shi gaw Hpung gawn Zau hpa kasha hta na kasha kaji htum re shi gaw kahpu kaba gaw munggaw zau hpa galaw ai, kahpu kaji gaw lauhput zau hpa galaw sha ai, shi gaw nang Putao maga de e, lamu ga tam na matu Kawa e shangun dat ai da. Rai jang e shawng ning nan du ai Zau hpa re shawng ning nan majeng je ai shanhte sam ni nang Tauba de shawng du ai Zau hpa kasha re. Dai hpe grai kam ai shanhte Zau hpa kasha hpe shi hte rau ndai Putao de e rau du wa ai Sam baw ni gaw Lang Dau Sam ni, Lang Nau Sam ni Mamze sam ni ndai sam amyu masum woi lung nna munggaw kaw na woi lung nna shawng du wa ai. Rai jang gaw shi gaw nang de du wa jang she dai aten e ndai Putao pa ndai gaw (Tibet) hpyen la (Tibet) ni grai up hkang ai ten (Tibet) ni grai up sha ai grai zingri ai aten re ai majaw (Tibet) hpyen hpe ma shi gaw tsawm ra mi gasat sai, Putao lam de (Tibet) shang wa ai lam langai sha nga ai. Dai gaw htaw Putao kaw na mada yu jang e htaw hpung kan bum lagaw maga lamu san ai shani gaw mu mada ai, dai kaw e, bum hpe tawk lai lu ai lam langai sha mu lu ai. Rai tim mung dai Zau Sam Ta ngu ai Zau hpa wa gaw bum dai hpe e n lung ni gyi nna dai hpe gaput na hku lam dai hpe gapat na hku shi gaw anhte Jinghpaw ni gaw shi hpe dai bum hpe e sit na matu bum dai gyi mat na matu shi gaw hpa ngu na i, (Power) hte e tsun dat jang ga hte tsun dat jang matan dat jang she bum dai gyi nna dai lam dai hpe e pat rai mat nna, lam pat mat ai kaw na (Tibet) ni a hpyen gaw dai ni du hkra Putao lam de n du lu ai. Laga lam n nga ai shanhte shang na shara dai lam nga dingsang gaw moi daw de gaw Putao pa de mana maka (Tibet) ni je hpre ai prat re dai prat hta grai grai zingri ai ndai ga na masha ni hpe e shi gaw nang kaw gaw n nga ai shi Zau Hpa gaw shi gaw n hkring ai (Tibet) ni hpa majaw i nga jang shi gaw grai katsi ga na masha re ai majaw nang du jang kahtet ai majaw n lu nga ai shanhte n chye nga ai majaw nga gaw n nga ai rai tim nang kaw nga ai masha ni hpe shi gaw up sha ai, up sha ai ngu gaw sa up ai n re shi kaw (Ahkun) bang ra ai. Shi (Aw-sar) hkan shatai ai, shi npu kaw na masha shatai kau na dai hku na up sha ai, dai aten e, ndai kaw shawng du nga ai sam ni mung (Tibet) a (Aw-sar hkan) (Tibet) a npu kaw na tai mat ai da. Dai re ai majaw ndai Zau Sam Ta Zau hpa wa gaw ndai mung ga sam ni a matu lamu ga tam na matu ndai shara hpe sha jin kau da nna shi gaw nang kaw nga ai Sam amyu hpan shanit hpe Zau hpa aya ni tang da nna shi gaw yu mat wa ai da. Yu mat wa jang she, Munggaw ga na shi a kahpu Zau hpa wa hpang du rai jang gaw shi a kahpu Zau hpa wa hte Zau hpa jan garat gaw shi hpe e "Ndai wa gaw dai ram na hkra Putao ga nga tim mung ya du hkra shi naw hkam kaja nga ai, lani mi na nhtoi hta ngai Zauhpa aya kashun na re" ngu na shi gaw kanau hpe sat na gyam ai da. Dai hpe shi chye ai majaw "Ngai gaw si ra sai. lani mi gaw ngai hpe gaw sat na sha re nye kahpu yan karat" gaw ngu na karat gaw shi a shat lu sha kaw mana bang nna sat na gyam ai hpe shi chye ai majaw shi gaw ngai si ra sai nga ai majaw shi Gumra hpe shawng shi shat hpe jaw ai da. Jaw ai hte rau shi shi Gumra hpe shawng jaw nna shi sha kau ai da. Rai jang shi Gumra mung si shi mung si re nna dai kaw nang si mat na shi gaw nat tai mat ai da. Nat tai nna dai nat hpe e Sam ni gaw Zau Sam Ta nat ngu na ya na Nloi yang ngu ai shara dai kaw e jawng hpaw ai da. Dai hpe Jinghpaw ni gaw Gindu nat ngu na shamying na Gindu nat hku jaw ai da. Dai Gindu nat hpe jaw ai shara gaw ya ndai Nloi yang makau na hka ka-ang kaw nga ai lunghkrung kaba re ai lungpu zawung lung rawt zawn re ai langai mi nga ai Dai kaw e gindu nat hpe e anhte Jinghpaw ni gaw Gindu nat ngu na jaw ai nat dai hpe e dai Gindu nat jaw ai shara re ai majaw gaw nat jawng ngu na moi na ni mung nat jawng nat jawng nga hkrak gaw nat dai hpe jaw ai shara re ai majaw nat jaw ngu shara sha re, dai hpe masha ni gaw jawng shadu nna ya du hkra nat jawng nat jawng ngu shamying ai re, dai hpe grai sa yu ma ai. . Language as given: Jinghpaw
Format:		Digitised: no Media: Audio
Identifier:		KK2-0061
Identifier (URI):		http://catalog.paradisec.org.au/repository/KK2/0061
Language:		Kachin
Language (ISO639):		kac
Publisher:		Pacific and Regional Archive for Digital Sources in Endangered Cultures (PARADISEC)
Rights:		Open (subject to agreeing to PDSC access conditions)
Subject:		Kachin language
Subject (ISO639):		kac
Subject (OLAC):		language_documentation
Subject (OLAC):		text_and_corpus_linguistics
Table Of Contents (URI):		http://catalog.paradisec.org.au/repository/KK2/0061/KK2-0061-A.mp3
		http://catalog.paradisec.org.au/repository/KK2/0061/KK2-0061-A.wav
		http://catalog.paradisec.org.au/repository/KK2/0061/KK2-0061-A.eaf
Type (DCMI):		Sound
Type (OLAC):		primary_text
OLAC Info
Archive:		Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC)
Description:		http://www.language-archives.org/archive/paradisec.org.au
GetRecord:		OAI-PMH request for OLAC format
GetRecord:		Pre-generated XML file
OAI Info
OaiIdentifier:		oai:paradisec.org.au:KK2-0061
DateStamp:		2026-07-22
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Keita Kurabe (compiler); Keita Kurabe (depositor); Hting Mawng Tu (speaker). 2019. Pacific and Regional Archive for Digital Sources in Endangered Cultures (PARADISEC).
Terms:		area_Asia country_MM dcmi_Sound iso639_kac olac_language_documentation olac_primary_text olac_text_and_corpus_linguistics
Inferred Metadata
Country:		Myanmar
Area:		Asia