Sharing My Experiences
Thokchom
Divine fruits and flower of the thokchom community
Oct 10th
Every Clan/surname in Manipur has sacred fruits, flower, plants and animals. The people of a clan/surname can’t eat or kill their sacred fruit/plant/animals. I believe that it is a best way of saving the species of plants and animals from mere extinction. Considering there are ore than 500 surnames (its my guess) in Manipur, we can confidently say that more than 500 plants and animal species would never get extict so long as these these surnames exists.
The divine fruit of thokchom community is Kaang-grou. It is required in every functions of God.
The divine flower of thokchom community is Yerum lei. It is an orchid. It is also required in every functions of God.
The plant which is barred from eating in any form for the thokchom community is Moirang Khanam.
The animal/bird which is barred from killing for the thokchom community is “Sendrang” (sparrow). they are supposed to safeguard this bird species. similarly other clans/surnames have their own sacred birds and animals.
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Loading ...The Gods worshipped by Manipuris
Apr 17th
The Lai’s…
The number of deities worshipped by the Manipuri Meeteis, is computed to be three hundred and sixty four in addition to the three members of trinity, i.e., Pakhangba, Sanamahi and Leimaren Sidabi . The supreme god is Atiya Guru Sidaba or Sidaba Mapu. For purpose of the worship the deities can be divided into several groups, viz., Lamlai – gods of countryside; Umanglai -forest deities; Imunglai -the tutelary deity of each house and Apokpa -the ancestors of each clan.
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While acknowledging the gods and goddesses the Manipuri Meeteis exalt Sidaba Mapu or Atiya Guru Sidaba as the supreme. He is the high God assumed as existing prior to anything. In the mythology of Manipur, Atiya Guru Sidaba is described as forefather of all gods, men, animals and planets and also the husband of Leimaren Sidabi, the goddess of earth.
The name of Atiya Guru Sidaba means literally “Sky-guru-immortal”, the sky was personified here and treated as the immortal Guru or sole breeder of all that bred. W. Yamjao Singh has tried to trace the origin of Manipuri word ‘Atiya’ from the Sanskrit word ‘Aditi’ or ‘Aditya’ in the meaning of ‘Aditi’. According to the myth regarding creations by Atiya Guru Sidaba as recorded in the Leithhak Leikharol, when Atiya Guru Sidaba decided to create man, a deity called Kodin emanated from him. Kodin created seven frogs and seven apes, but Atiya Guru Sidaba was not pleased enough. Kodin accordingly created a new shape exactly like the shadow of Atiya and then Atiya gave it live. That is how man came into being. He let loose the frog into water and the apes into hills. Then Atiya Guru Sidaba created the Sun (Numit) and the Moon (Tha) in the form of man. The Sun obtained the name of Kanjin-tu-thokpa and the Moon Ashiba; afterwards Atiya Guru Sidaba vanished from the earth.
Soraren or Sorarel came to be identified with Atiya Guru Sidaba. Soraren (Sora=god and ren=the chief or the highest) may originally have been a family god. Sorarel regarded as the “Lainingthou” or the king of all Gods. According to the myth of Manipur Sorarel killed the evil spirits with the help of his thunder-bolt. Some Manipuri scholars like Atombapu Sharma tried to trace Soralel as a corrupted word of Surendra, who is described as Indra in Vedic scriptures. The myth and lore of Bishnupriya Manipuris refers to the supreme deity as Dou Sidaba rubbing hands to create from the gods and goddess the human being to people the new land of Manipur. The most renowned ancient folk songs of Bishnupriya Manipuri refers a lot about Sorarel. The Rain-Invoking Songs(1450-1700) and also Madoi-Soralel songs(1500-1600), mentioned Soralel as the King of all gods. The ancient literatures of Bishnupriya Manipuri is represented by numbers of folk stories most of which are related to the Saralel, like Soralel’or satgo jilok( Soralel and and his seven daughters), Soralel baro pahangpa (The story of Soralel and Pakhangba) etc. Pakhangba is described as the destroyer of the universe in the mythology of Manipur. Pakhangba means “one who knows his father”; it also means “to be youthful”. The Cheitharol Kumbaba mentions that Pakhangba was a man, the unifier of the people who is connected explicitly with the Ningthouja clan. According to this account of Pakhangba arrived in Manipur during the period of successive migrations associated with the name of Poireiton.The Ningthourol Lambuba describes Pakhangba as “God by day but man by night”. Another aspect of Pakhangba is in the form of a snake. Several Manipuri scholars identified Pakhangba as Tha (the moon), Ananta (the snake god) and Siva of Hindu myth.
The two most important of the myths make Pakhangba the brother of Sanamahi, and both sons of the supreme God Atiya Guru Sidaba. Atiya Guru Sidaba wanted to find out which of his sons recognize him not only as his father but also as his Guru. So to test their knowledge he took the form of a dead cow floated down a big river. Sanamahi (Kuptreng) dislikes the dead cow, but Pakhangba (Shentreng) realized it might be the god in disguise. Sanamahi asked how they could find whether this was so. For an answer Pakhangba argued that it is not fitting for a dead cow to move its tail. On hearing this Atiya Guru Sidaba, wishing to reveal himself to the full moved his tails. Then Atiya Guru Sidaba took his proper form and gave Shentreng the new name ‘Pakhangba’ ( pa=father, khang-ba=to know). Kuptreng came to be known as Sanamahi.
This myths ascribes a divine origin to Pakhangba, as well as divine nature. The divine aspect is also shown in that worship is afforded him by the ruling house, although with considerable secrecy. It should be stressed that the worship of Pakhangba remains prerogative of the Ningthoujas and intimately associated with the throne, so no member of other yek is allowed to worship him. Pakhangba also known as “Pahangpa” to the Bishnupriya and regarded as the destroyer of the Manipuri trinity (i.e., Atiya Guru, Sanamahi & Pahangpa) whom they worship on many important occasions.
The most important of the household deities is Sanamahi. Literally Sanamahi mean “Liquid gold”. The Manipuri puranas make Sanamahi a son of Guru Sidaba and Leimaren Sidabi, and elder brother of Pakhangba. The myth related that he created the universe, moral beings, frogs, animals, etc. he created man in the image of the Almighty father. The Guru infused intelligence into it in order to adore him.
5 Divining Sanamahi Coins
Every Meetei family has a Piba(chief) whose main function is to officiate as a priest in the Puja. He is propitiated on the last day of the year. The image of Sanamahi is ceremoniously washed in the morning. Rice offering of cake offering is made to him to the accompaniment of Mantra’s.
Sanamahi is worshipped together with his mother Leimaren, but seldom alone. He is also worshipped in every house and identical procedure is adopted. A particular place is set apart in the south-west corner, termed as Sanamahi Kachin, of the house. The people burn incense and wave lamp before Sanamahi and Leimaren. He is god of all those who desire life and energy. He is prayed for removal of disease. The festivals like Cheiraoba, Sanamahi Chemhomba etc. celebrate the glory of Sanamahi.
Leimaren is the most important goddess worshipped by the Manipuri Meeteis. The earth goddess under the name of Leimaren or Leimarel ( the great princess) is a fascinating one. Her worship and her place in the house explicitly connect her with Sanamahi. According to the myth she was originally the wife of Atiya Guru Sidaba and was subsequently married to Sanamahi. This was the punishment to her for her partiality to Pakhangba in advising him to walk around the Gurus Throne and bow down in order to obtain the succession. The myth is concerned with the kingship. Atiya Sidaba announced that he would appoint as king the brother who returned first after circuiting the whole world. Sanamahi started off from the southern side of the Royal Kangla. Pakhangba, on the advice of Leimaren, circumambulated his fathers throne seven times regarding it equivalent to going round the world. Atiya Sidaba gave the throne to him. But when Sanamahi returned and found Pakhangba ascending the throne, burst into fire in anger and tried to kill him. The frightened Pakhangba took refuge among the Lairembi’s (The Goddesses). But angry Sanamahi declared that if his brothers advisors were a man he would be killed and, and if a women he would marry her. But the Lairembi’s include his mother Leimaren too, thus the matter of Sanamahi marrying his mother Leimaren is explained. The place of Leimaren in the house explicitly connect her with Sanamahi. She is venerated at Tin-Lai-Thaba during the marriage ceremonies. She is also afforded public worship on the first day of Manipuri new year.
Leimaren is found in Bishnupriya Manipuri, mainly the Madoigang’s (or Laim-nais) culture in the form of Ima Githani or Githanipung. The Ima Githani is such a important deity to the Bishnupriya Madoigangs that every house must have the Githanipung corner and her religious significance become visible in every social or religious occasions. The Githanipung has her place in south-western corner of their house near the Baron or crop godown. An earthen pot or a pot made of metal brass , full of water with a lid is kept here on the platform and it is considered good to fill up the pot with new water every Tuesday or Thursday. The presence of water, which is one of the most essential domestic elements, is not surprising. The symbolic importance of water had its parallels both in the Vedic and Puranic literature and more widely in many ancient cultures.
The Phunga Lairu is an important place, rather than a person, has a great religious significance in every Bishnupriya Manipuri house, also in most Meetei houses. “Phunga” means fireplace and the Phunga Lairu refers to the fireplace in the main room of house. It consists of a small hole and fire is kept burning in the hole by the help of husks, fuels and other materials.
Orthodox Bishnupriyas used to offer to Phunga whatever they have to eat food before they eat. Phunga is also used in household works like burning dried fishes, dried beans and dried chili to make suitable dishes. There is a ritual that Phunga should kept firing in a house at least five days at the time of formal entry to a new house.
The Apokpa, originated from the word ‘pokpa’ meaning “to beget or to give birth to”. These domestic Lai’s are the ancestors of the immediate family circle. They are deceased males of the previous three generations (the father, the grandfather and great-grandfather), who look after the interest of the family. Worship of Apokpa is carried out by each household as a closely knit group.
The foods for the offering are mainly Kabok (puffed rice), Larou (sweetened parched rice) and different kind of sweets and fruits. Also verities of different offerings are set out, which consists of the followings –
The Maiba and Piba enter the house and utter Mantra’s and bows( Khurumba)
Apokpa Khurumba ( meaning ‘bowing down to Apokpa’) is observed in a detailed series of rituals. The various offerings to Apokpa buried in the house between the Phungga and the Lairu, and covered with seven layers of banana leaf. The offering includes three sets -
After arrival of the Maiba the raw food is first offered to Sanamahi, and then cooked by the Piba. Then the Maiba and Piba enter the house and utter Mantra’s and bows( Khurumba) to Apokpa. Actually Apokpa Khurumba is the worship with appropriate food offerings of the ancestors who are conceivably within living memory. It needs mention that another cult of ancestor spirits termed as ‘Kasalai’, closely connected with the cult of Apokpa.
The cult of Apokpa, is the cult of the ancestral spirit worshipping, called “Goror Dou Homadeni” (Goror Dou literally meaning “God of the House”), is the most important religious ceremony of Manipuri Bishnupriyas. The religious significance of Apokpa is so important that every Bishnupriya household must perform this ceremony before introducing the new paddy in the house. This ritual is performed in a total non-Hindu pattern and the performance doesn’t requires a Brahmin, any kind of Vaishnavite songs or any reading from Hindu scriptures. The domestic deities, which are the possession of particular clan or family groups. These are properly called Yamjao lai’s.
There are traditionally 445 Sagei’s in Meetei community, each of which has own lai. Although these are regarded as the ancestors or ancestress of the sagei this is not be constructed as implying an ancestor worship. Examples of such lai’s are Soibam Lairema of Soibam sagei; Hijam leirema of Hijam sagei and so on. The Bishnupriya Manipuris have also their clan lai’s. There are nearly 70 Lokeis (or sagei’s) or clans in the Bishnupriya Manipuri Society . Among these Lokei’s Raja Lokei (Nighthou-Khongiya) or members of Royal family), Lempa Lokei (Thokchom) and Moirang Lokei (Moirang-them) are the dominating groups and each of these groups have their own clan deities.
Thangjing is one of the four popular Lai’s associated with a particular geographic location, widely known by the Manipuri Meeteis as Maikai Ngakpa; i.e, “guardian of directions”.
Thangjing is specially associated with the Moirangs; he was the guardian of South-West of Manipur Valley. The love literature, legends and stories of Moirang clan attributed to him. In the later Puranik works Marjing is identified with the Aryan God Aswini Kumar. He has agricultural traits as he controls the vernal rain. There is a temple dedicated to Thangjing at Moirang. Marjing is another deity regarded as the guardian of North-Eastern direction of Manipur.
His main importance in the Manipuri myth is that he invented polo or Kang-jei, the national game of Manipur. According to the myth, Kang-jei played originally by the gods, grouping seven deities on each side.
Marjing invented polo or Kang-jei,
Cheitharol Kumbaba records that in the year 1618 there occurred the death of an inflant prince, Mayamba. Immediately following this Marjing was appeased by offering of domestic animals. The people invoke his name and worship him with polo stick and ball at the time of domestic animal epidemic.
Wangbaren is another tutelary deity associated with the South-East direction. Wangbaren had his shrine in the south of Shungu on the bank of Imphal river(40 miles to the south of Imphal). The worship of Wangbaren has been associated with the warding off of sickness and disaster.
Wangbaren is black complexion, black garment and a black tiger as his carter. According to the Bishnupriya myth Wangbaren is the most short-tempered deity; He can be displeased very easily and people who died of drawing said to be killed by Wangbaren. Atombapu Sharma was greatly impressed by the similarity of Wangbaren and Vedic god Varuna. Khongba Leithong Patpa Wangbaren can be identified with Kaal or Kaalthakur, the river deity of Bishnupriya Manipuris. ‘Kaal’ (>Kala) laterally meaning the black deity. According to Bishnupriya myth, Kaal is very fond of black colored fishes and people are advised to avoid purchasing black fishes from the market. The worshipping of Kaal performed by offering Chapal’s, which if mainly made of green grasses, sesame seeds, rice, milk and cow-dung displayed on a Banana leaf.
Koubru is believe to have his abode in the peak which bears his name, situated the northern end of Manipur. He occupied the position of Kubera, does in the vedic pantheon. His abode is Mount Koubru (900 ft) named after him. On number of occasions, Cheitharol Kumbaba portrayed Koubru by the phrases, “ Koubru fired a gun” , “spreading a white cloth”, “having a white cloth spread for him” etc. This deity, Koubru, is considered to be the god of country-side and he is worshipped annually. Temples dedicated to Koubru are to be found among the Loi villages ( Sekmai, and Phayeng).
Manipuri Bishnupriya’s have their own tutelary deities widely known by them as “Lamor Dou”s; i.e, “deiteis of particular places”. The “Lamor Dou” of a place include two deities mainly –
Lam-Lai is the male tutelary deity of that particular place and the female tutelary deity of a particular place, termed as The Lam-Laima. The Lamor-Dou’s are one form of soul worshipping. The foremost male and female souls are given the honor to be the Lam-Lei and the Lam-Leima of a particular place. The Lamor Dou’s are worshipped annually, during start of a new year, in good admiration by following the decorum’s and formalities in different localities.
The planetary deities are regarded as animal headed. Mars has the head of a buffalo, Mercury that of an elephant, Jupiter of a stag and Venus of a tiger. According to another myth the Seven Goddess who were married to the seven Gods gave birth to the seven sons, who were the progenitors of the seven clans of Manipur. (Taken from http://manipuri.itgo.com/the_lais.html#mapu ) |
(No Ratings Yet) Loading ...History and Development of Manipuri Religion
Mar 18th
| History and Development of Manipuri Religion
· Manipur : Historical Background… · The Development of Manipuri Thought, Faith and Philosophy… · Tree Cults of Ancient Manipur… · The Bishnupriya Manipuris and Their Religious Culture… · Development of Manipuri-Vaishnavism and Position of Traditional Religion… Manipuri civilization, known to foreign historians, including Ptolemy, had its origin in a remote State, governed by a Constitution since the 33th century A.D. which was finally mold into a written form by King Loyyumba in 1100 A.D. The cultural history recorded in not less than 1,000 old Meetei scriptures is a living testimony of the rich heritage embodying Meetei sciences, philosophy, ethics, aesthetics, various arts like arts of prediction, statecraft, diplomacy, conduct of wars, and above all, the universal, casteless Meetei religion… |
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Manipur is a beautiful state of north-eastern India. Manipur became a part of the British Empire in 1891 and was the arena of the last land battle between the Japanese and the Allied forces during World War 2. Even though Manipur had never been part of any of the great Indian empires, upon the departure of the British, Manipur became a part of India in 1949. Manipur was known by different names by different neighbouring people in ancient and medieval times. To quote W. McCulloch, “The country inhabited by the Muneepoorees is by the inhabitants of Cachar it is named Moglei ; by those of Assam Mekhlee and by the Shans or those who inhabit the country east of Ningthee or Khyendwen river it is known as Cassay of which term the Burmese word Kathe is a corruption.” The narrative of Symes and the maps of that period give the name “Cassay” to this country. In Rennell’s Memoir and maps of India it is mentioned as “Meklee.” Other popular names by which it is known are Manipur, Sanaleibaak and Kangleipak. There are number of folk stories and legends regarding human inhabitation in Manipur valley. There is a living popular tradition in Manipur that it represents the old kingdom mentioned in the Hindu Epic Mahabharata. Some of the Manipuri Scholars like Pandit Atombapu Sharma, W.Yamjao Singh and R.K. Jhaljit Singh hold that the people of Manipur are the descendants of group of people coming from Mithila (Videha) mentioned in Mahabharata. But there is reasonable doubt whether the present Manipur is that of the Mahabharata. Scholars have different opinions as well as views regarding the exact location of the Manipur mentioned in Mahabharata with the present.
Apart from folk stories and legends, there are historical evidences of a stable kingdom with Imphal as its capital under Pakhangba, the first king of Manipur, in the first century. The land was formerly divided into small territories occupied by different clans of peoples, namely Khumal, Moirang, Angom, Luwangs, Ningthoujas, etc. The territories were after the names of the respective clans and they lived side by side in Manipur for centuries until the Ningthouja clan occupied all by degrees. The people of Manipur comprise both the migrants of East and West who came to Manipur in different periods of history. During the earlier period migrants were in general assimilated and assigned to one or other to the clans, no doubt according to the area in which they settled. There origins were remembered by the terms Nongpok Haram and Nongchup Haram. Nongpok Haram (The Mongoloid migrants from the East, mainly the Shans, Kabaws and Pongs, a little of Chinese and Burmese), The history of Manipur witnesses the process of racial fusion undermining the geographical features. So the mass people of Manipur is a composite one to which the Mongoloids, Dravidians, Aryans, Pongs, Chinese, Siamese, etc, were contributory.
The ancient Manipuris had their own thought and philosophy, own Gods and Priests, own rites and festivals which preserved a religion rich in mythology and colorful in ritual. The Manipuri religion, i.e., the religion practiced by the Manipuris in the olden days said to be the oldest religion in South-East Asia. Early Manipuris were devotees of Supreme Almighty God “Lainingthou Soralel” following the Laining-Lichat (Footprint) of Godly ancestors. The religious life of the people, even when they have come much under the influence of Hinduism, retains many characteristics inherited from their prehistoric ancestors. The essentials of this religion remain recognizable to the present day. Nowadays it is clearly found and seen that there are two main types of Manipuris- (i) Manipuri Vaishnavs: Manipuris adopting Goudiya Vaishnavism but retain characteristics of the old faith and philosophy, worshipping Hindu deities along with the traditional Gods like Sanamahi, Pakhangba and Leimaren. (ii) Indigenous Manipuris: Manipuris devoted to Supreme Almighty God “Lainingthou” following the Laining-Lichat (Footprint) of Godly forefathers. The Umang Lai’s · Ancestral Gods : Ancestors or Gods that were believed to have had a human existence at past. Examples are Pakhangba, Nompok Panthoibi etc. · Gods associated with yek’s : Gods associated with particular yek’s or Salai. For example, Thangjing is the god of the Moirangs, Okmaren as for the Khumans etc. · Domestic Deities : The Yumjai Lai’s or clan gods associated with particular clan or family groups(Sagei). Traditionaly there are 445 Sagei’s, each of which has its own Lai’s. Household deities like Sanamahi, Leimaren and Phungga fells into this category. · Tutelary Deities : Guardian spirit connected with particular place or areas. For example, Marjing is the guardian of North-East. Tree Cults of Ancient Manipur…
Some plants like mango, wood apple, Bermuda or ‘durva’ grass, and sacred basil (Ocimum sanctum) are either worshipped or used in religious rituals by the Hindus all over India. It is, therefore, obvious that these plants were included by the Meeteis under the Hindu Vaishnavite influence. Plants taboo on specific days or periods, or to a particular clan is still preserved by orthodox Manipuris. It is a custom for the Maiba-Maibi (priest and priestess) of Manipur to always ask forgiveness of a tree whenever it is cut for some purpose. Some plant taboos observed are – · Bamboo is not harvested on Tuesday, Thursday, and Saturday, and on new moon days, · Banana not harvested on Saturday, · Hatoda Vasica not harvested on Sunday because Sunday is the birthday of this plant, · Water dropwort or water parsley not consumed during August-September because violator will have worms in stomach, · Luffa cylindrica not consumed by the Ningthouja clan.
There are evidences that sacred stones are worshipped by the people in the early days. The cultic significance of stones among the early Meeteis was remarkable. The Moirang cultic hero ‘Yaosurakpa’ said to be transformed himself into a stone. Two sacred stones are situated at Thangjing where annual Lai-Haraoba is held. A funeral in Kangla also marked by a stone. In the manuscript called “Shagokshading”, there is a list of such sacred stones which have cultic significances. Several of the stones claimed to have supernatural powers whatsoever. The number of deities worshipped by the Manipuri Meeteis, is computed to be three hundred and sixty four in addition to the three members of trinity, i.e., Pakhangba, Sanamahi and Leimaren Sidabi . The supreme god is Atiya Guru Sidaba or Sidaba Mapu. For purpose of the worship the deities can be divided into several groups, viz., Lamlai – gods of countryside; Umanglai -forest deities; Imunglai -the tutelary deity of each house and Apokpa -the ancestors of each clan.
The Bishnupriya Manipuris are Indo-Mongoloid group of people who lived in Manipur long before the advent of Hinduism mixing and intermingling racially and culturally with the Meeteis but were driven out due both to population pressure and racial hatred. Though some of the people later identified with the Meeteis, most of them didn’t submitted to the Meeteis to retain a separate identity and language. The Bishnupriyas are conservative Vaishnavs and they speak a language which has some similarity with Bengali and Assamese having an Indo-Aryan origin. That’s why some people believe that they are the worshippers of Vishnu (Hindu God) from the grand time. But there are solid evidences that they were much related with the traditional though and faith of Manipur than Hinduism – · Apart from Hinduism, the Manipuri Bishnupriyas have their own Gods, Deities, Rites and Rituals with are very identical with the traditional religion of Manipur. · The traditional deities are worshipped along with the Hindu deities, sometimes with more admiration and esteem. · The relation between the Bishnupriya and Meetei language is well established. The Bishnupriya grammar and syntax is much affected by Meetei and the language has considerably good number of (5,000 or even more) Meetei words. · Whatever the popular thought among the people is, in their old folklore, in the ancient songs, proverbs there is no mention of any Hindu gods. But the most renowned ancient folk songs of Bishnupriya Manipuri refers a lot about Sorelel, Pakhangba and Sanamahi. Like the Meeteis, Manipuri Bishnupriyas have their own Gods, Deities, Rites and Rituals. Worship of the deities by the help of music and dance to ensure the community welfare is part of their belief. Among the deities worshipped by the Manipuri Bishnupriyas, the most important one is the Apokpa, the clan god worshipped in every Manipuri Bishnupriya house, as a form of family god, termed as “Goror-Dou” or “Apokpa”. Another household deity is “Githanipung”, very much identical with Leimaren of Manipuri Meeteis. Soralel or Soraren – regarded as the supreme deity, Lamor Dou – the worshipping of the tutelary deity and Chapal Katkorani/ Latkorani – offering foods for satisfying negative and evil spirits etc. also present in Manipuri Bishnupriya custom. Development of Manipuri-Vaishnavism and Position of Traditional Religion… Hinduism in the form of Vaisnavism, penetrated in Manipur in 15th century during the reign of king Kyamba and king Khagemba. After then, at the end of the 17th century and at the advent of the 18th century, great force of the Neo-Vaisnavism came and spread in this land. After the king Charairongba, Vaisnavism was highly developed, in the middle of the 18th century, in the reign of king Garibniwaj alias Pamheiba. In his time, Shantidas Goswami from Sylhet came to Manipur and he initiated the king with his subjects into Ramandi sect. Later on, Manipuris adopted Goudiya Vaisnavism.
Vaishnavism came without any infiltration to the old faith. After Vaishnavism, there was a remarkable development in culture and literature. However, a conflict between Manipuri Lais and Hindu Gods was now lo longer felt, as the the religion of Manipur in this period managed to draw effectively from both the original and Hindu traditions, and fuse them into a workable synthesis. The newer faith had not eradicated the ancient Gods, nor had it identified the Lais with Hindu Gods. It had rather preserved those Lai which were seen to be of basic importance in the culture and had placed side by side along with the the lately adopted Krishna, Radha or Chaitanya culture and a host of other Hindu deities. (Taken from http://manipuri.itgo.com/intro.html ) |
(No Ratings Yet) Loading ...The Thokchom orkut community
Nov 4th
I was invited to join an orkut community called the thokchom community. Well it was the first time I knew that there was really a thokchom community. It never occurred to my mind before to search it myself. I was invited by venus thokchom to join it. I found 2 such thokchom community. They are thokchom and tkokchom. Well I joined both. Loiyumba Maanja is the administrator of thokchom and venus thokchom and Shanti are the administrator of tkokchom.
The first thread I wrote in that community is this:
I have registered the site www.thokchom.com. I have intentions to use that blog as a personal use. But I would be very happy to put anything related to Thokchom in that blog. Any article related with historical importance of thokchom or yek salai is appreciated. So, if any one of you wants to put any good article in it, you can contact me through my email kritithok@yahoo.com with the subject “thokchom” OR, you can write it as comments in that blog. The blog is a PR-2 blog with alexa ranking of about 1 million.
(No Ratings Yet) Loading ...Thokchom
Aug 27th
Hundreds and hundreds of blogs are formed everyday. Among those hundreds of blogs this is also one. This blog is a step towards giving a respect to my ancestor. If I don’t buy this domain in time someone would. And I would have surely repented it if I missed to take this one. But now that I have got this I will try my label best to make this site known to the rest of the world. Before I start this, let me tell you who I am. I am called Inaoba by mom and dad, bungo by my elder sisters, nanao by my elder brothers, da macha by my younger brothers and sisters, Kritidas by my friends but my official name is Kriti Das Thokchom. Anyone can call me by any of the mentioned names. The important thing is that I feel very much pleased if I am called my name with my surname Thokchom. Since this is my first post I would not post too long as some of you might be bored. In any novel, the introductory part is always slow and boring. The interesting parts may begin from the first few post after I complete my formal introduction.
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