Manipuri Literature in History 4

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Manipuri Literature in History
- Part 4 -
- The Epics Of The Seven Incarnations -

By: Thingnam Kishan Singh *

THE EPICS OF THE SEVEN INCARNATIONS

Apart from several other works based on the theme of love, literature from the Moirang region of Manipur stands at a height. A civilization situated on the magnificent Loktak Lake, the culture of the Moirang clan has been noted.

Numerous manuscripts of the Moirang region dwell on the theme of love. One of the most popular stories refers to the seven pairs of lovers who are regarded as incarnations of the same souls in different generations or ages.

The seven cycles are:[⁵]

Akongjamba (hero) and Phouoibi (heroine);
Henjunaha (hero) and Leima Lairuklembi (heroine);
Khuyol Haoba (hero) and Yaithing Konu (heroine);
Kadeng Thangjahanba (hero) and Tonu Laijinglembi (heroine);
Ura Naha Khongjomba (hero) and Pidonnu (heroine);
Wanglen Pungdingheiba (hero) and Sappa Chanu Silheibi (heroine);
Khamba (hero) and Thoibi (heroine).

Even though the development of this literature in its written form may be traced to the twelfth century, the oral tradition had existed much earlier as indicated clearly by the chronicles.

The literary tradition that prevailed till the encounter with Hinduism was rooted in the indigenous script, language, culture and social milieu. A pertinent aspect of this literature of the early period is its distinct character unmarked by any traces of outside influence. This remained a characteristic feature till the dawn of the eighteenth century.[⁶]

CULTURE BY DICTAT

The close of the 17th century and the beginning of the 18th century mark a turning point in the history of Manipur. The year 1709 witnessed the ascension of Pamheiba to the throne after the death of his father King Charairongba.

Rechristening himself as Maharaja Garibniwaz, he issued a dictat pronouncing Hinduism as the new religion of Manipur under the influence of the proselytising Bengali Vaisnavite, Shantidas Goswami.

This act engendered an upheaval with colossal implications for a society's identity. Opposition and resistance to this autocratic move to obliterate the traditional faith and culture were brutally repressed.

The king and his Bengali mentor left no stone unturned to erase traces of the indigenous faith. Places of worship were destroyed, worship of traditional and local ancestral deities, traditional rituals and rites, including Lai Haraoba festivals, were immediately banned. Burial of the dead was replaced by cremation.

Along with the imposition of Hinduism, the manuscripts and texts in the indigenous script were confiscated and burnt in full public view. Universal use of the indigenous script was replaced by the Bengali script.

Shantidas Goswami composed an entirely different chronicle in Bengali known as Vijay Panchali, which was a deliberate attempt to efface the history of the people. It projected the land as Manipur of (the Hindu epic) Mahabharata and traced the lineage and genealogy of the first King of Manipur to Chandrabhanu whose daughter Chitrangada was married to Arjuna, the great Pandava archer.

Brabrubahana was the son born of this wedlock. His son Yavistha was then identified with Nongda Lairen Pakhangba who first ascended the throne in Kangla in AD 33. Imported art forms like the Natya Sankirtan actively encouraged by the royal power gained popularity.

Corruption in language became the order of the day as the elite and aristocratic class got increasing exposure to Indo-Aryan languages like Sanskrit and Bengali. Manipuri vocabulary witnessed introduction of many new words from these languages.

continued....

* Thingnam Kishan Singh wrote this article for Eastern Quarterly. This article was webcasted on May 29th, 2007.

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