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Extra-terrestrial Connection of the Meeteis: Part 2
A Study of Wakoklon Heelel Thilel Salai Amailon Pukok Puya

Puyam Nongdrei Khuman *



Art & Culture Minister Ph Parijat along with officials and Puya experts observing the ancient books (Puyas) of Manipur being put on exhibition on Oct 24 2010
Art & Culture Minister Ph Parijat along with officials and Puya experts observing the ancient books (Puyas) of Manipur being put on exhibition on Oct 24 2010 :: Pix - TSE



Chak is a period of time used in the Meetei scriptures. There are four chaks which signifies different stages of life of human beings in its khununglon meaning. However the Eenunglon meaning is given in the puya as whole of it markedly twisted to hide from its readers. Those familiar with Meetei philosophy and scholars of other puyas can understand the Eenunglon meaning. But they end up interpreting them to serve religion.

Human life originated from Aatinga Koilou Epa Sitapa meaning the Immortal Heavenly Father for the religious scholars. They cannot see the hidden science behind the words carrying heavy meanings. Space as father and planet Earth as mother is described by them in a Yin-Yang type.

Those having Koilou Numit Khenchanglon, Iheelel Thacha Khenchanglon and Thouwaimichak Khenchanglon can help in supporting the claim made based on Wakoklon Heelel Thilel Salai Amailon Pukok Puya. These 'Khenchanglon' puyas are said to be description of how these celestial bodies originated according to other scholars.

Before making serious attempt to defend my arguments, I want some questions to be answered as stated in the puya.

What is Chakpalon? What are its Eenunglon and Khununglon meanings?

The puya states:

"Hei-chakki khununglonti -- Hei-ee ani atuna Aatinga Koiloutaki pana chenthalakye haipaki EPA kouye ||
Eki Pane haitana lepna khangpiyo. ||
Hei-ee chak haipati asipu koupane khangpiyo||
Haa chakki khununglonki wahanthokti- Haana Ee atupu maathokte, manghante haipaki EMA kouye ||
Eeki mamane haipakipu Haa chak kouye, Lepna khangpiyo ||
Kon chakki khununglon wahanthokti Ee atu naopun oina yomtuna, konsintuna thamme haipaki konsinpa Naoyom kouye ||
Kon chak haipati asine khangpiyo ||
Langpa chakki khununglonki wahanthokti –Naoyom atutaki thapung phalaktuna lang-olle haipaki langpa chak kouye ||
Langpa chak haipati asine lepna khangpiyo ||
Atukitamak Hei-chak, Haa-chak, Kon-chak, Lang-chak, chak mali asipu Chakpalon kouye |o|
"
The above lines are the meaning of four chaks in human life. In Khununglon the four 'chaks' are the duration and processes of how father impregnates mother leading to child birth. The Eenunglon meaning of 'Hei-ee chak' is longer and complicated. The first chak is about 'Hei and Ee' descending from space on earth in one of Hei's space exploration travel as I assume taking the note given implicitly in the puya.

Nongthou Aatinga Koilou in the sense of space is from where the FATHER and the blood came down. And then 'Hei and Ee' landed in a habitable planet called Malem leikoipung (earth planet) during the Haa chak. As the planet earth is symbolically given as the mother who nourishes the 'blood' i.e., the blood (Ee) which came down on earth with 'Hei'(Father) is planted on earth.

The period during which transplantation of 'living beings' (symbolically blood) took place is the 'Kon chak'. During Kon chak the living beings (blood) are nourished in the planet earth just like the womb (Naoyom or Shiyomnung) of the mother nourishes the foetus. This is stated as below in the puya:

"Laipungthou taletki Eelam taletta, Eethongta shoule mapaan sapa kouye||
Eelam talet makna nungshitki maton Sanachingta Sitapaki lengtapaki mamingti,
Anoupa Ee atupu hunthalakpapu yomsille haipaki Nouyom kouye||
Leipak Ahingpita thamle, phampi sale noupham kouye" |o|


Comparing this with the Khununglon meaning of Kon-chak stated above we can easily understand that there is involvement of mother's womb and 'Leipak Ahingpi' where the blood is kept alive till birth. The puya has been written in such a way that it does not look like religious scripture but science hidden deep inside the 'nung-paan' meanings of the words.

In Langpa Chak stage, the foetus took birth as baby. The Eenunglon meaning of Langpa Chak is the period when human beings and other life forms successfully survive and spread across the planet earth. The Khununglon and Eenunglon give two meanings of chakpalon. One is 'micro-level' study of how human beings are born while the other is 'macro-level' study of how life came into being on earth descending from the space.

The puya clearly tells this by making 'Hei' (father) represented by ONE (1) of the Meetei numeral along with 'Ee' (blood) represented by Phoon. They were the first to come down on earth before any life forms were created. The numeral one of the Meetei writing system is called 'Ama' in Eenunglon and 'Aatinga' (Nongthou) is Khununglon according to the puya.

Here I would like to mention what the puya 'Wachetlon (Pathup) says about a rare kind of procreation (chapok) through Lai's intervention (laiki nontamtaki) not normal birth through male-female intercourse.

This understanding of 'Chakpalon' is again supported by the meanings of palem ema and panthou epa.

What are the different meanings of 'Palem Ema' and 'Panthou Epa'? How do they help in comprehending the finite and infinite space and time concepts?

Let's read the following lines:

"Asum oipa Eepung Loinapa Aapakpaki matik mayaina onna-onna
puthokkhipa kheipikpu palem panthouna pokpipana khangpane ||
Atukitamakna Ema Epapu palem panthou kouchapane ||
Palem ema, panthou epa animana pumnamakki thoipane, athoipane ||
Mitna upa lai koupati makhoipune ||
Asi leipakipu Malem leimana lumpala? Palem emana malumi ||
Koilou nongmatonna wangpala? Panthou epana mawangi ||
Seithapane lepna khangpiyo |o| "


The concept of 'Eepung Loinapa Aapakpa' is the puyanic representation of the 'energy and matter' which constitute the building materials of the infinite universe. But to hide this scientific concept through slight mystification, it has been jointly described with Sitapa Mapu. The personification of the 'energy and matter' realm is nothing but to mean that everything in this vast universe is composed of the Eepung Loinapa Aapakpa.

Even 'Sitapa Mapu' is also a representation of this never ending transformation of energy and matter in the universe of space and time. After death our body will be transformed into energy and matter through the processes of 'Leitaipa' and 'Nongtaipa' as stated in the puya 'Polpilang'. It means some parts will be decomposed into organic and inorganic materials on earth while other parts are transformed into energy in the space. Whatever we know of the universe is because of our birth as human beings.

Therefore biological father and mother are the visible god and goddess according to the puya. But here the parable is made in such a way to say that the space is not taller than father and the planet earth is not heavier than the mother. We should explore the space and the earth to know this.

At micro-level study, 'Panthou' is to mean human biological father and 'Palem' as the mother. On the other hand, 'Epa' and 'Ema' are representing the outer space and the planet earth as described above. Simply speaking, the human sperm is driven down to mother's womb by father and the pregnancy gives birth to new life.

That is what panthou and palem stand for in regards to human procreation. Those who believe in God say that the 'soul' enters the body of the father and stay for two months before entering mother's body where the life blood stays for ten months.

What is 'yek thokpa'? What is its origin?

The puya Wakoklon Heelel Thilel Salai Amailon Pukok clearly states the origin of the salai and yek-thokpa. This is one of the interesting parts of the puya where Salailel Sitapa marrying a human daughter named Haolokpam Chanu Tampha was opposed by the laiyam including Salailel's own son Konchin Tukthapa Pakhangpa.

The puya states that the seven salais of the Meeteis are nothing but the seven blood lineages.

An excerpt from the puya states:

"Epapung Epungo Sitapa!
Eyek Yek hailipa asipu amuk hanna taakpiyo hailapata
Sitapana hailakle—Pali epungo Tingpalpa Mapu koulipa mahakka loinatuna leilipa
Laipungthou talet mata paktuna,
Eeki mawong manna khupi malum chaona akoipa oina pak-iye ||
Akoipa atupu eyek kouye ||
Eyek atuki manungta Eeki phoon ama leiye ||
Atupu Eelik kouye ||
Eelik atuka yeknale; yek kouye ||
Salailup sakhaisingna chalou moulounapa toulapati naotaki
suthang taletna lomkaniye haina taakpikhiye |o| "


When Pakhangpa and the laiyam had a public meeting over the issue of Sitapa Mapu marrying human daughter called Haolokpam Tampha Chanu, Sitapa Mapu told him that this interbreeding between the 'Lailup' and the 'Salailup plus the Naotas' will be called 'Yek Thokpa' onwards. When Laiyam started marrying the human women, there was apprehension all over the country.

Pakhangpa enquired about those incidents and its implications explaining that the Lai-Mee hybrid descendants will claim themselves to be children of Laiyam. Salailel Sitapa told Pakhangpa that it is impossible and there will be customary restriction put on further lai-mee intermarriage. It was stated that such marriages will cause yeknapa, teinapa, mounapa between the salais, lailup and salailups, laipungthou taret and the salailup etc.

Being descendants of the seven laipungthous having seven blood phoons and the seven sapee lailup who married Pakhangpa, the blood lineages were restricted from intermarriage to avoid 'Ee yeknaba' (enmity of bloods). The Meeteis still practice this inter-blood clan/lineage marriage. However there were and are instances of intramarriage.

The seven 'salailup sakhais' mentioned in the puya are what we generally call 'yek-salai'. The story of those descending from sky marrying with the daughters of human beings are mentioned in almost all the ancient civilizations starting from the Mayan, Egyptian, Sumerian, Chinese etc. The Bible also clearly mentions this hybrid race of sons of God and daughters of man.

A ban was imposed on further intermarriage between the Lailup and the Salailup Sakhais and also intra-marriage of the salais. How come Salailel Sitapa married King Konthoupa's daughter Haolokpam Tampha? We have the story of Konthoujam Lairembi Tampha who was married to Salailel (Soraren). If what I am saying is right, the story of Konthoujam Lairembi is not a myth but real story of a daughter of man marrying the extra-terrestrial man named Salailel Sitapa.

Many historians of the state take 'Haolok-Konthou' as a tribe/ethnic group. But the puya says that these are lineages related to King Konthoupa, the son of King Maliyapham Palcha.

If Salailel Sitapa could marry human daughter, he must be in blood and flesh like us. It is talking about the seven different Laipungthous and their 'Eelik-eyek' causing 'yek thokpa'. All these substantiate the claim that they were like human beings in blood and flesh who can interbreed with human race but was stopped to avoid some unwanted consequences.

Salalel Sitapa said that descendants of salailup sakhais (Chata naotas) must not follow the 'Leechat' and 'Phitam' of the Laiyam. What are the 'leechat' and 'phitam' the puya is talking about? He said that it will cause enmities of all sorts. Now we have to decide whether these laiyam are another advanced humanoid race who could create intelligent beings like us through genetic engineering or Gods as such.

Taking them to be another human race on Earth who co-existed with the Meeteis in ancient time is problematic as their relations with the so-called Meeteis are of complex nature.

to be continued ....


* Puyam Nongdrei Khuman contributes regularly to e-pao.net
The sender can be contacted at khuman_mei(at)yahoo(dot)com
This article was posted on October 05, 2011.



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