A Critique of Hindu proselytization in Manipur — Ordeals and upheaval — - Part 1 - |
By: Dr. Thingnam Kishan Singh * |
The long drawn historical process witnessed the evolution and emergence of a common faith, a philosophy, a cosmology, a system of complex cultural practices, a language, a script and a written code of conduct. It is pertinent to note that the first written codified laws were promulgated during the period of King Loiyamba who reigned from 1074 to 1112 A.D. Known as the Loiyumba Sinlen it assumed the basis and form of a constitution through which the administration of the kingdom was carried out till British conquest in 1891. Modifications and changes from time to time to engage the emerging realities were incorporated in the historical life span of the Loiyumba Sinlen. The present name of the land, Manipur, is relatively of recent origin dating from the eighteenth century only. [ 4 ] It came with the advent of Hinduism. Sanamahi Laikan, a historical account, mentions that the name Manipur was first officially introduced in the early eighteenth century during the reign of the Hindu convert King Garibniwaz (1709-1748).[ 5 ] It is clear that the name 'Manipur' does not appear in any of the pre-Hindu literatures more specifically in the chronicles of the Kingdom.[ 6 ] Prior to the advent of this name, Kangleipak, Poireipak and Meitrabak were used.[ 7 ] Its geographical location - sandwiched between South Asia and Southeast Asia ----- played an important role in shaping history and cultural development.[ 8 ] The Meetei faith prior to the advent of Hinduism in Manipur presented a distinct complex set of beliefs with its own cosmology, rites and festivals. Fused with a legacy of mythology and legends, the religion of the Meeties had marked similarities with the indigenous faiths of the surrounding hill tribes.[ 9 ] An exposition of this faith underlines the association with nature, which exists in all its abundance in this part of the world. The deities worshipped can be broadly classified into three categories that come under the term Umang Lai. Literally translated it means forest god', but the etymological sense has a wide difference from actual practice as the Umang Lai is not limited or confined to 'forest deities'.[ 10 ] As seen from practice, it refers to four different forms of worship:
Traditional Meetei religion is based on beliefs rooted in a cosmology evolved over the years in the pre-historic stages. This cosmology conceptualised a notion of cosmic evolution that has been part of the ancient Meetei tradition preserved through subsequent generations. It was subsequently recorded in historical time as the society and culture developed. The cosmological frameworks are recorded in Leithak Leikharon, Pudil, Shakok Lamlen, Thiren Layat, Pakhangba Phambal and other works in the indigenous Meetei script. Many other manuscripts in the Meetei script also give accounts of the cosmological traditions that speak of a beginning where there was only an empty darkness. At this point, the supreme god, known by different names like Taipangpanba Mapu (lord of the Universe), Taibirel Sidaba (immortal soul), Atiya Sidaba (immortal lord of space), went on to create the Universe, gods and living beings. [ 11 ] — to be continued * Dr. Thingnam Kishan Singh is Assistant Professor of English in Manipur University. He taught earlier at Shyam Lal College (Delhi University) and D.M. College of Arts, Imphal. He is the author of the book "Rethinking Colonialism" (Delhi and Kolkata: Worldview Publishers). Besides contributing regularly in several journals across the country he is also editor of the quarterly journal Alternative Perspectives since 2005. He can be contacted at th_kishan(at)yahoo(dot)co(dot)in . This article was webcasted at e-pao.net on February 8th , 2008. |
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