Numit Kappa (Manipuri: ꯅꯨꯃꯤꯠ ꯀꯥꯞꯄ)[2] is an ancient Meitei language mythological epic literary work.

The hero, Khwai Nungjeng Piba was an expert archer, who shot Taothuireng, one of the two Suns in the sky.

There was a man Khowai Nongjengba who had a slave, a lazy churl named Ekma Haodongla, who was wroth because the suns rose and set alternately.

Then he said, 'Dear wife, Haonu Changkanu, my pretty one, go draw water and put the pot on your head.

He slept by the side of the things he was going to take to the field, and for this reason the place is called "Thongyala Mamungshi".

His elder brother Taohuireng arose in his splendour, and Ekma Haodongla the slave of Khowai Nongjengba Piba, a lazy churl, drew the string to his cheek and though he fired the arrow carefully at the sun, he hit the sun's horse on the leg, and it fell near the great Maring village.

When the bright sun fell by the arrow of the slave of Khowai Nongjengba Piba, he was afraid and hid himself in the earth in a great cave by the big village near the shrine of Pakhangba and Sanamahi.

The ten Gods heard, and when they had returned to their own house, they called Thongnak, whose dreams were very true.

'O Sun, by reason of thy disappearance, the land of the Meiteis is in darkness day and night.

Then the ten Gods hired Panthoibi, the daughter of the Meitei King, the wife of Khaba.

O daughter of the King, who art beloved of the King of the country, who causest to be born all the souls of men and dost cause them to die, who art the Mother of the Gods and the Mother of all the country, thy face is beautiful, do thou go, do thou call thy Father the Sun.'

When they said this, the King's dear daughter who causes a flower to bloom merely by touching a big white leaf, assented to their request.

In the baskets spread leaves carefully and set therein white rice, put eggs, fill the wine jars full of wine, wrap ginger in leaves and set it down, wrap cowries up in a black cloth and put them down near.'

[14] "O Sun, by reason of your hiding, in the land of the Meiteis there is darkness night and day; by your brightness warm all the country to Imphal from here.

They took water from the river of Moirang, and an egg and yellow grass, and drew water from the top of Nongmaiching, and the priests, the children of the Gods, made the face of the Sun right, and his eyes and his face were bright and beautiful.

In the likeness of the eyes of the hill in thy brightness thou hast pitied us, the villages of Nongmaiching.

By thy brightness all the paths and all the trees and all the bamboos in our great village are warm with the warmth of the sun.'

[14] Then the brothers, the cunning priests, slaves of Thangjing, prayed to the Sun God, 'O thou born on the stone, born on the white stone, who lightest the jungle, and the water, and who shinest up to the top of the loftiest bamboo, with thy brightness make warm the heat of the sun on the water of Moirang.'

Though hereafter the names of men be forgotten, he in his wisdom knows them, though they are wandering in the abyss among the demons, even though they have joined themselves unto swine, he knows them.

Thou art the source of all good fortune, for in the scent of the earth is seen the warmth of the sun.

[16] The sun could no longer resist and his first response is as follows: “Addressing her, Nongpok Touring Leimacha (the younger sun) points out that his mother, the Goddess Korou Nongmai Hanpi, first raised a son who was still-born; the second too did not last long as an unhatched egg; the third one fondly called Sană Khommat on Numit Kaite Ngampā when yet a frolicking child met with his watery grave in a fishing trap, his luxuriant hair turning into the white flower of the tall wild grass and his pearly teeth taking the form of bright cowries; his brother Tauhuireng Ahanpa and elder to him also fell a victim to the sharp arrows of Khwai Nongchengpam Näicha Pongparacha Atanpa; his mount too, fatally wounded, rolled down the slopes of Khunbirok and his elder brother a scion of the blood royal and resplendent like an incandescent flame had wandered off into the other side of the firmament.

Nor do have I the desire like my brother to head for the other world, nor be amidst mankind again, but would rather pass the rest of my life here quietly.”[17]The secondary meaning of the lines in the text was very clearly written, especially in the episode of the event when Sana Khomadon, a sadder and a wiser man, left his place of hiding.

The priests of the Moirang and Meitei ethnicity praised him with sweet sounded ritual songs, give him holy bath with the sacred waters of the Kangla, with different medicinal herbs dipped in it.

Consequently, the farm hands began to be busy with ploughing, flocks of birds flying out in search of food and evil spirits taking to their heels.

[18] The last lines in the final part of the text, in a loud and forceful manner, extol the rare excellencies of Sana Khomadon whom the poet, in happiness, compares to the flame that shines throughout eternity.