Brahmanism in Manipur : A Perspective on Social Stigma
- Part 2 -

Madhu Chandra *

Hari Uthan Festival at Bamon Leikai, Imphal on 7 November 2011 :: pix - Bullu Raj

Proselytisation of Meiteis into Brahmanical Religion

The argument is that the religion brought by Shantidas Gosai to Manipur and adopted by the Meitei king Pamheiba was not known as Hinduism but it was a religion that belongs to the Brahmins. Hindu as people and corrupt tonal pronunciation of Sindh, which is also tonal corrupt word for Indus River. "Ism" to Hindu, forming "Hinduism" was added by the scholars while studying the religions of the World like Buddhism and Christianity etc. What then is Hinduism? Monier sites four periods of Sanskrit literature, which suggested the formation of the term.

I. The three portions of the Veda, Mantra, Brahmana, and Upanishad. II. The Darsanas, or systems of philosophy. III. The Dharma-sastras. IV. The Bhakti-sastras. The principal works under these four heads are the best exponents of the different periods of development through which the Hindu religious mind has passed, and which, together, make up Hinduism.[18]

Bhattacharyya attempted to deny the existence of casteism after the emergence of Hinduism in North East India. He quotes from S. N. Sarma.

Characteristics like belief in the adoration of personal God, Visnu or Krsna, emphasis on devotion and faith, recognition of the equality of all persons, the ignoring of the caste distinction at the spiritual level, the high place assigned to virtues like love, piety and non-violence and deprecation of the practice of image worship, are common to all Vaisnavite movements of the middle ages.[19]

Not only does Bhattacharyya deny the existence of caste in North East India but also the historians from Manipur hardly address the subject. The religion brought by Shantidas Gosai and later in the form of Vaishnavism by Narattama Thakura was not known as Hinduism at that time. As noted above by Monier it was constructed on the four periods of Sanskrit literature. They were the products on the Brahmin philosophers.

Longjam Nobinchandra's work reveals the social changes among Meiteis after being converted to Hinduism. "After mass-conversion of the population to the Hindu-fold in the 18th century, social habits particularly in respect of inter-dining among different clans underwent a basic change. Only the Brahmins could cook and serve the food during a community feast. They do not take what Meitei cook (Apartheid!)"[20]

Longjam Nobinchandra avoided the term caste but rather substituted with the term Apartheid, a concept of racism, which is very different from the concept of caste. His comment that Meiteis after converting to Hinduism benefitted from Brahmins, seems to indicate his lack of understanding on Brahmanism and the social calamity that follows under caste hierarchy.

"In fact, the new converts derived tremendous spiritual benefits under the guidance of the Brahmins, who came from outside and got settled ultimately to become Meiteis in every respect except their retention of the Brahmin-compels, and blood, which has been considered as a feudal relic."[21] Without any attempt to understand the Brahmanism and the caste, Longjam Nobinchandra interpreted this social transformation in its narrowest form.

Soon the classification of caste hierarchy became a part of the society among Meiteis. The descendents of Manipur women married to Brahmins became the Brahmin communities. The royal clans became the Kshetriya the ruling communities. The Meiteis as Sudras, while the Lois and Chakpas became the untouchables. The caste became a part of the society that controls every aspect of life among Meiteis from time of birth until death.

PUYA MEITHABA: What necessitated it?

The Meiteis have two writing scripts – Meitei Mayek and Bengali scripts. The usages of the first are recorded from the 10th century. Rena states, "A study of the epigraphical sources reveal that the Phayeng Copper Plate written in Meitei mayek has been assigned to the year 799 A.D. by W. Yumjao Singh, one of the pioneers in the field of archaeology in Manipur."[22] The latter emerged after the Meiteis were proselytised to Hinduism and begun its use before the 19th century.

The Meitei manuscripts were originally written on small thin boards of sapwood from the agaru or agar tree. The ink used was made of lampblack and gall, and the pen was made of small pieces of fully matured and seasoned bamboo.[23]

The word "Puya" or "Puwari" is derived from P=Ipa-Ipu (forefathers) + Ya= Yathang (Instruction). Puwari (Forefathers' Stories) - Pu = Ipa-Ipu + wari (stories). The Meitei scripture or Puya are the written text of the teachings of the Meitei forefathers. They also contain narratives of history, the royal accounts, events, social organisational setup, rituals, ritual expertises, religious festivals and practices, written mostly by Maichous (priests). "The Puyas may be defined as written records handed down to posterity by the forefathers of the Meiteis. They are a particular kind of old narratives which form a definite class in Manipuri literature."[24]

Puyas tells the origins of the Meiteis, their history, religion, social and cultural practices. Without them, the identity of Meiteis cannot be traced. Fortunately, different versions of Puyas were found in the custody of different individuals even after burning down officially in 1729.

According to Rena, "The Puyas may be defined as written records handed down to posterity by the forefathers of the Meiteis. They are a particular kind of old narratives which form a definite class in Manipuri literature."[25] Rena also tells that Puyas are sources of history, social and religious life of Meiteis.

The five forms in which the Puyas are available to us and the subjects covered have been already dealt with. "Longthabalon and Sanggai Phammang are Puyas which are classified strictly under the group of genealogy. Leithak Leikharon, Khamlangba Erengba Puwari and Pudin are Puyas which deal with creation and cosmology in general as the central theme… Thalloi Nongkhailon and Erat Thounirol deal with various details of rituals. There are a class of Puyas which deal exclusively with a particular deity. Puyas such as Sanamahi Puya and Pakhangba Laihui help us to gather information on the parentage myths associated, names by which the deity is known, rituals to be performed for them, items of food or flowers to be offered etc. Panthoibi Khongul is another Puya which deals with a particular deity.[26]

What was motive behind burning of all of these sacred writing of Meiteis? What necessitated Shantidas Gosai and the Manipuri King Pamheiba to burn the Meitei Puyas?

Assault on historical account of Meitei Pantheon

The Meiteis had the historic ages like the Vedic writings. The burning of Meitei Puyas assaulted the historical account of the Meitei Pantheon. Rena records two great ages of the Meitei Pantheon: The Hangko and the Chak. "The Leishemlon Ariba Puya divides the Hangko age into four major sub-periods viz., Ko-Hangko, Thoi-Hangko, Tayo-Hangko and Poi-Hangko. Each period was ruled by Chinggu Mapuren Sidaba, Pakhangba, Kourouhanba and Koubaren respectively"[27] These four sub-periods cover 19,55,88,945 years, 16,29,906 years, 57,845 and 11,79,900 years, respectively bringing a total of 19,84,56,596 years according to Meitei calendar.[28]

The Meiteis have forgotten these great ages as a result of burning the Puyas. The Vedic age narratives of Hindu Pantheons like Ramayana and Mahabharata have replaced the Meitei Pantheon ages. Soon after proselytisation of Meiteis into the Brahmin religion, the episode of Mahabharata and Ramayana was translated into Manipuri. "… the Sanskrit epic parvas the Mahabharata and Ramayana were translated into Meeteilon while many other Sanskrit Parvas were written by Angom Gopi (1710–1780)."[29] Princess Bimbabati known as Shija Laioibi was symbolically married and dedicated her life to Shri Govindajee, who composed the Rasa lila. Meidingu Chingthangkhomba dedicated three forms of Rasa lila to Krishna — Kunja Ras, Maha Ras and Basanta Ras.[30]

The Sanskrit epic of Mahabharata, Ramayana and the Ras Lila of the new found religion, replaced the Meitei pantheon epic. Very little of the epic of the Meitei pantheon is remembered among the Meitei communities.

Assault on the Social Organisational Setup of Meiteis

After the burning of the Meitei Puyas, the social life changed. The identity of the Meiteis was distorted. For example, If you book a flight by filling your clan's name as the first name, your actual name in the middle and Singh or Devi according to you gender at last column, your name will appear like this, Moirangthem Singh. The flight attendants might say, "Hello! Mr. or Mrs. Moirangthem," and you remain shocked and embarrassed. It is the same when you fill up a Passport application form and you are confused as to what to put in your surname column! It is a sadly distorted identity!

The name "Manipur" is also a distorted name. What was the original name of Manipur? There are numbers of names like "Meeteileibak", Kangleipak, Poirei, etc. The name Manipur was not the original name, it was given only after the emergence of the Brahmin religion.

The Meiteis had social organisational setups, which were free from any form of caste practices. Rena classified the social setup of Meiteis. "There are three types of such Puyas. The first group include the family tree of each sagei viz; Thokchomlon, Khumukchamlon etc. The second group of Puya are those which record the yet three of each salai viz; Khumanlon etc. The group includes those Puyas which record the genealogical three of all the salais viz; Sanggai Phammang, Langthaballon etc"[31]

The Meitei community of today has seven clans. They are Ningthouja, Angom, Chengloi, Nganba or Khabanganaba, Looang, Khoomon and Moirang. These are hardly remembered. Rena records the social organisational changes after Meiteis were proselytised and burning Meitei Puyas.

Social Hierarchy

King - Aristrocratic Lineages
(Belonging to the Royal Families)
Salai and Sagei
(Constituting the Majority of the Meitei Population)
Lowest Social Group such as Lois and Yaithibis
(Performing menial services for the royal household)[32]

Looking at Rena's observation of socio-religious organisational changes it is noted that the Brahmins are not the dominant communities, but rather the royal families. However, the Brahmin community still remains the dominant community as far as the religious practices are concerned.

Assault on the Practices of Rituals and the Ritual Specialists

The Meitei rituals are divided into two categories – private and public rituals. According to Rena, "Private worship includes those rituals which are performed within the premises of a family. They are performed at three levels viz; phungga (hearth), sagei (sub-clan) and salai (clan). The public rituals, on the other hand, are observed in public places such as the premises of a local shrine, a selected site etc…"[33]

The Meitei religious practices had high places for Maibas and Maibis. They are unlike the practices of maintaining pure blood for the Brahmin race. The role of Maibas (priests) and Maibis (priestesses) were not classified by birth. Every member of phungga, sagei and salai can become a Maiba or a Maibi.

The concept of Maibi in the social organisation setup and ritual practices among the Meiteis is a concept of gender equality and empowerment of women. The prophetic role of Maibis during Lai-Haraoba is reverent in a manner of fear and obedience.

The prophetic role of female priestesses is considered an important aspect among the Meitei society. The maibis would prophecy the fortune of the individual, families, and the nation. They were believed to come true. They are ritual specialists. This suggests a high place for women among the Meitei religious and social setup.

The burning of Puyas has assaulted the ritual specialists of the Meiteis. The Brahmin men determined the fortune of every newborn child by writing their horoscope. These Brahmin also replaced the Meitei priestesses.

Assault on the Religious and Traditional Practices

The historians and scholars have identified that the religion adopted by Meiteis was Vaishnavism. Vaishnavism is the love of lord Vishnu or his followers introduced to Meitei communities by Narattama Dasa Thakura. Lord Krishna is identified as an incarnation of lord Vishnu and so there are many Krishna temples. Then how does the Narasingh Thakur temple exist in Manipur? This is one of the more revered among all Hindu temples.

Hinduism manufactures new gods for newly converted communities. Balmiki, the one who authored the Ramayana episode, was made a god for the sweeper class communities. These temples are only for low caste communities. No upper caste individual would be seen going there. Sani Dev is a god for Chamar communities, whose profession is to skin the dead animals. Sani Dev is worshipped only on Saturdays. Saturday is considered a bad day for any good work within Hindu cults. Sani Dev is considered a defiled god. The low caste communities are told to worship him when family members in trouble.

What about Meiteis, when they are converted to Hinduism? "Singh" means lion in Hindi. This title is affixed after every Meitei men's name. Was it taken from the name of Narattama Dasa Thakura? Could it have been possibly manufactured as a new god for Meiteis who had converted to the Brahmin religion?

CONCLUDING REMARK

The consequence of burning the Meitei Puyas was that Hinduism became the state religion. It was an assault on secularism and democracy where multi ethnic race, language, and religion existed for ages. Inequality among the Meitei Society and with other communities became a part of life. The practice of caste is often ignored, when it controls almost every aspect life. The Meiteis are barred from entry into Hindu temples. Intermarriage among Brahmins and Meiteis are not allowed. Brahmins are defiled when Meiteis touch them. Brahmins do not eat food cooked by Meiteis. These are just some of the symptoms of caste practices among the Meitei society after the event of the Puya Meithaba. The gap between the valley and hills widened to the point that it has led to socio-political mayhem in the state.

The damage has been done to the religious pantheon belief system, rituals, social setup, and traditional practices. It will require us to undo the damage by visiting the history, and pin pointing what actually destroyed the social fabric of peace, harmony, and co-existence.



Concluded...

REFERENCES:

[1] T.H.P. Chentharassery, History of Indigenous (New Delhi: APH Publishing Corporation, 1998), 1.
[2] N. S. Rajaram, The Hindu, Hyderabad, January 22, 2002, OB-1.
[3] The Christ Word; Volume 2, Issue 7, September 2001, 18.
[4] A. L. Basham, The Wonder that was India (Culcutta: Pupa and Co. 1988), 30.
[5] Chentharassery, History of Indigenous, 10.
[6] Dalit Voice; Bangalore, Vol. 21 No. 2, Jan 16 – 31, 2002, 20.
[7] Dalit Voice, 20.
[8] Dr. R. P. Harch, Dalit Voice; Bangalore, Vol. 21 No. 2, Jan 16 – 31, 2002, 20
[9] Bal Krishna Sharma, The Origin of Caste System in Hinduism and Its Relevance in the Present Context (New Delhi: ISPCK, 1999), 3.
[10] Monier Williams, Hinduism (London: SPCK, 1885), 14.
[11] Williams, Hinduism, 14-15.
[12] Williams, Hinduism, 53.
[13] Williams, Hinduism, 53.
[14] Williams, Hinduism, 58.
[15] Kancha Ilaiah, Post-Hindu India,(New Delhi: Sage Publication, 2009), 183.
[16] Williams, Hinduism, 13.
[17] Rena Laisram, Early Meitei History (New Delhi: Akansha, 2009), 2.
[18] Williams, Hinduism, 15-16.
[19] N. N. Bhattacharyya, Religious Culture of North-Eastern India (Manohar, New Delhi: 1995), 50, cited S. N. Sarma, The New-Vaisnavite Movement and the Satra Instituion of Assam, Calcutta, 1966, IX.
[20] Naorem Sanajaoba, ed, Manipur Past and Present – Volume 4 (New Delhi: Mittal, 2005), 453-454.
[21] Sanajaoba, ed, Manipur Past and Present, 454.
[22] Laisram, Early Meitei History, 10.
[23] Laisram, Early Meitei History, 10.
[24] Laisram, Early Meitei History, 11.
[25] Laisram, Early Meitei History, 11.
[26] Laisram, Early Meitei History, 19-20.
[27] Laisram, Early Meitei History, 67.
[28] Laisram, Early Meitei History, 67-68.
[29] http://en.wikipedia.org/wiki/History_of_Manipur#Sanskritisation (accessed 15 January 2013)
[30] http://en.wikipedia.org/wiki/History_of_Manipur#Sanskritisation (accessed 15 January 2013)
[31] Laisram, Early Meitei History, 36.
[32] Laisram, Early Meitei History, 208.
[33] Laisram, Early Meitei History, 125.