Laininghan Naoria Phulo: The Prophet :: Extracts From 'Sakok Thiren'

Lainingthou Naoria Phulo *

Laininghan Naoria Phulo :: Pix Credit - http://www.facebook.com/laininghannaoriaphulo

Laininghan Naoria Phulo: The Prophet
Author / Written by: Extracts From SAKOK THIREN (A Holy Book of The Meeteis)
Written By: Lainingthou Naoria Phulo himself

Laininghan Naoria Phulo was born on Tuesday Bhadra Krishna Saptami Tithi in 1810 Sakabda, the previous day of Janmastami, according to Bengali calendr year and 28th August, 1888, according to Christian era at a serene village Laishramkhun Mayai Leikai, now known as Rajyeswarpur-II which is situated 7 km from Lala Town towards north on the bank of the river Katakhal. He came of a noble family of rich cultural heritage of the Meetei community whose original family tree could be easily traved at Meetei Leipak (Manipur). He was born at the time when classifications and orthodoxy in the Hindus, particularly among the Meeteis prevailed in its climax.

In his childhood, he was very lovely as if the child was shaped in turner. The neighbours, kith and kins all loved the boy and he was affectionately called PHUNDREI (turner). He was very much thoughtful too. His parents took much more care to nourish the child, and thus, young Phundrei grew and later when he was brought to school, the teachers gave him a new name "PHUL', as the boy was lovely as a flower. The word Phul (flower) is pronounced as "Phulo' by the Meeteis in colloquial tongue.

He received early education at Rajeswarpur No.-34 LP Scool, Upper Primary at Lala and Middle Vernacular at Narsingpur, Silchar with a brilliant career. He passed the Entrance Examination in the year 1914 from Govt Victoria Memorial High School, Hailakandi and in the same year, he was given an offer to serve as an assistant teacher in the same school where she served for about two years. Then he was transferred and joined as an Assistant Headmaster in Lala ME School, now upgraded to MP and Higher Secondary.

He served there about a year and painful circumstances bound him to resign from the post and then he served as an office assistant in the office of Deputy Commissioner, Cachar, Silchar for about six months. Later on, he joined the Assam Police serve as a Sub-Inspector in the year 1981. During these years, he shifted his family (wife with two sons) to Laishamkhun Mamang Leikai leaving his birth place, i.e. from Rajyeswarpur Part-II to Part-V and permanently settled there.

His thoughtful mind and thirst for knowledge always led him to search for ways and means to bring about all round development of mankind especially for the Meeteis, his own community. During his service in Assam Police he was posted at Dibrugarh, Bokaghat, Aminggaon, Rangia, Nalbari, Haflong and many other places and got the privilege to come across many saints and sadhus, who inspired him in the line of thinking he cherished so long. Specially, the saints belonging to Meetei community he came across were saints concealed with agony after King Pamheiba (Garibniwaj) embraced Vaishnaba cult.

It may be mentioned here that there was a time when might and force were the media to preach and propagate religion. In Meetei Leipak (Manipur) such things happened during the reign of King Pamheiba. All ancient scriptures, writings and records relating to various knowledge and information about the ways of life of the origin of the Meeteis (whatever the Meeteis had as its own) were burned down to ashes. This is a historical fact. Thus the major portion of the Meeteis was converted to Vaishnaba cult.

The Meeteis, although seemingly in the Vaishnaba cult, never abandoned and forgot the old cult which had been prevailing since Meetei's memory. The old saying depicted vividly in the puyas (purana) traditional histories of the Meetei's in respect of revival of the old Meetei's cult "Apokpa Laining" (Apokpa Religion) that there should come a time when a prophet shall be born in a place west to the Meetei Leipak (Manipur) in a noble old Meetei's family who should dictate a religious order of the Meeteis. We also firmly believe that the birth of Laininghan Naoria Phulo coincided the above saying. It is clearly mentioned in Kaibarol, an old Scripture written during the reign of King Khagemba (1596-1651 AD)

During the last part of his service, that is in 1928 he received a Divine call and vision at Rangia and he was dictated to devote whole time for the noble cause of ancient Meetei's religion of Apokpa worship and to shun the bigotry of blind faith existed among the masses, particularly amongst the Meeteis. In course of his movement to remove the superstitious ideas in respect of religion amongst the Meeteis he first confronted with a number of destructive criticisms. Much more altercations were made with the word "Daru Brahma" - a Sanskrit or Bengali word, Laininghan Naoria Phulo translated and interpreted the word "Daru Brahma" into Meetei language as "Ukang Lai" and gave some explanation on it.

At this the elders of the then society become furious without realizing the reality. This affair had further culminated his efforts and as a result he was ousted and boycotted from the society before he formally pronounced the underlying religious ideas in Apokpa Laining. At this critical juncture, his three brothers and four brother-in-laws protested against this kind of action and, they too, were ousted and boycotted in August, 1929 AD. These seven persons along with their family members firmly determined and promised in the name of Apokpa (Brahma) to follow Laininghan Naoria Phulo. At this the prophet Laininghan Phulo admired his men with great pleasure.

Being dictated and also inspired by the sadhus and saints and the circumstances which led the Meeteis to the dummy stage, he had to retire voluntary from the govt service in the year 1931 before ten years of superannuation of his pensionable age of that time and came to his home land to devote himself whole time to the noble cause. Here lies the secret of his sacrifice and dedication.

Before the acceptance of voluntary retirement from his service by the Govt he founded and established a universal Religious Institution on Saturday 12th April 1930, on the auspicious day of Laikhundin Laallup - the previous day of Chaitra Sankranti according to Bengali calendar year, with his followers in the name of Apokpa Marup with the objectives to spread and propagate the Apokpa Laining, a Traditional cult and faith with renovation in rituals and religious functions. He denounced the idea of supremacy of one caste over another. He wanted to set up a classless Meetei society. At the beginning he confronted a good deal of obstructions created by the bigoted people. Many a move were made to spoil him.

In September, 1931, Laininghan Naoria Phulo was invited by some well wishers and accordingly, along with his followers visited the place of Louremba Bhagya of Thingomkhun, Sudarshanpur, with a view to spread the ideas of Apokpa Laining (the Apokpa Religion) and performed a function there. Here he confronted with a great deal of obstructions created by his opponents.

Another great occurrence took place in 1933 while performing certain rituals (performance of purifying the ceremonial defilement occasioned by birth) for a new born female child of Louremba Maipak of Thingomkhun. Laininghan Naoria Phulo with his followers attending the function were severely attacked from all corners by opponents. This issue being very much serious had been referred to the court and the verdict of the court came out in favor of Apokpa Marup. Nothing could stand against him; as because his idea was on the principle "what it is and what it ought to be". In the long run, the idea took its wings and spread. We reckon 1930 as turning point of the Meetei's history in respect of religious faith.

The place where he first pronounced and declared the idea amongst his followers on the 12th April 1930 formally has been known to his men as "Haunasang":- the original institution of Apokpa Marup to preach and propagate Apokpa Laining. Laininghan Naoria Phulo in his life time constituted a body comprising of "Twelve Superior Devotees" whom he called Ahan Taranithoi. All important matters were discussed and decided by this body. Since then, the formation and constitution of Ahan Taranithoi has been conventionally carried on and it is still followed as if the body of Laininghan himself.