Another effect, though short-lived, was the valourization of the heinous practice of Sati.

Although it was confined to the upper class affluent members of the society, it nonetheless witnessed systematic glorification in an effort to percolate down to the level of the common masses.

The zeal and fervor of the newly imported alien faith made its adherents project a glorified image of Sati as wives of princes, Brahmins and noblemen started immolating themselves in the funeral pyres of their dead husbands.

Cheitharol Kumbaba mentions many instances of Sati in Manipur with a note that these were voluntary acts. The first instance was in 1726 A.D when the two wives of Prince Murari immolated themselves in the funeral pyre of the dead Prince.

Other instances are Sapam Khwairakpam's wife committing Sati in 1733, Wahengbam Nongthouba's two wives in 1735 and Keirungba Thanogai's two wives in 1737.

It really needs to be looked deeper as the element of voluntariness associated with these instances might be a deliberate propaganda on the part of the elite in their attempt to glorify this heinous practice. A detailed study and critique of the period may throw a different light on the matter.

The zeal and fervor of the king, the Brahmins and the new converts, who in the beginning were mostly from the feudal class, have been analysed by historians in terms of religious fanaticism. [ 27 ]

As seen from the instances mentioned above, there was a discernible streak of fanaticism involved. The King and the feudal class who followed him had to face stiff opposition in their attempt to push forward the proselytisation process by relegating the traditional Meetei faith.

It has been pointed out that the King forced members of the court to accept the new religion as an early measure. [ 28 ]

Most of them were compelled to follow the King, as they were apprehensive of losing their status and position.

Having thus garnered support of the feudal class the King used state power as an instrument to perpetrate the process of conversion which was never voluntary. [ 29 ]

Widespread dissent amongst the people who strongly resisted the conversion was a serious threat to the King and his legitimacy as a ruler. As mentioned earlier, sections of the populace who made strong objections were displaced through banishment as Lois in the remote areas.

Garibniwaz then proceeded to carry out a series of raids against Burma. He comes out as a valiant and successful military campaigner against the Burmese for whom he became a terror.

The chronicle Ningthourol Lambuba records a number of incursions into Burma where Garibaniwaz indulged in large-scale loot and plunder including destruction of a number of Buddhist Pagoda at the behest of his religious mentor Shanta Das.

The factors behind these campaigns have been a crucial point of several studies. Certain historians have attributed a revenge motive to these campaigns on account of the ill treatment given to Garibaniwaz's sister Chakpa Nakhao Ngambi who was married to the Burmese King.

After the birth of a son, the Burmese King apparently slighted her. In his dying moments Charairongba is believed to have urged his son Garibniwaz to avenge this humiliation. [ 30 ]

Western scholars like Pemberton, through Burmese historical accounts, have attributed these attacks to the fanatical religious belief behind Hinduism which made Garibaniwaz think that he would gain merit and acceptability amongst the people by bathing in the Irrawady. [ 31 ]

However, a critical analysis of the prevailing circumstances, in the wake of the conversion process, point towards the need to evolve a strategy of diverting the attention of the people.

In the presence of widespread dissent and opposition to the imposition of Hinduism, there was a need to mitigate the emerging conflict between the people and the ruling class.

The compelling need to mitigate this emerging conflict between adherents of the Meetei faith and the newly converted ruling elite led Garibaniwaz and his Brahmin perceptor Shanta Das evolve a diversionary strategy by undertaking these military campaigns against Burma.

These campaigns served the twin purpose of diverting the people's attention from the conversion issue and unifying the people at the same time in the face of a series of battles against a rival foreign power.

The conspicuous presence of Shanta Das in all the campaigns gave credibility to the newly imparted alien faith as Garibaniwaz emerged highly successful against the Burmese.

On the other hand, Shanta Das tried desperately to convert the Burmese into his religion admist these invasions. Inspite of repeated attempts he never succeeded in bringing Hinduism into Burma.

— to be continued