Lugun Thangba & Laiming Louba
(Initiation Ceremony)

By: N Mangi Devi *

Langhing Thangba or Lugun thangba & LaiMaming takpa

This initiation ceremony is the indicator of adulthood or licence of performing religious function because unless and until the child has undergone this ceremony he/she is not allowed to perform any religious ceremony of the family or marry formally. This ceremony can be at the age of 12, 16, 18 and 20 years. It is also generally performed at the courtyard of the house by erecting a temporary Mandop for the purpose.

As usual, preparation of phambal (altar) and iratphu (ghot) is common as at earlier ceremonies of the child's life. It is an important step of life as it is an indication of becoming an adult. This ceremony is closely related to that of death ceremony because if the boy/girl does not undergo this ceremony of laiming louba when he/she dies the death ceremony will be performed on the 7th day of the death in a different way from that of a normal adult death.

It is assumed that he/she can not be accepted as an adult. And also he/she cannot get married unless and until this ceremony is performed for him/her. This is the meeting step of childhood with adulthood.

The main purpose of this ceremony is to teach him/her about god and how to pray, what to do at the time of worship. He will be accepted as a bonafide person to perform different rites, rituals relating to god and for ceremonies of the family. The ceremony is a form of prayer to the god for long life, welfare, health, and ability to render good services to the society.

The priest will perform all the prayer on behalf of the boy/girl. Seven small threads representing seven ancestors of seven salais i.e. manang, luwang, khuman, angom, moirang, kha-ngamba and sarang leisang them will be tied together at the end making three knotes representing Lainingthou, Chingu Sidaba and Ima Leimaral Sidabi that will be given by the priest to the father who in turn will put round the neck of the boy.

The pandit sanctifying the boy with mantras

Originally the threads were of different colours of different seven salais but now-a-days only the white threads are used. For the girl also a combination of seven threads is made into one or chain of urik, charik, nongthrei (different names neck chain after the materials used) are to be offered to god with prayer and then the priest will give it to the mother and the mother will put it round the neck of the girl.

Every bound thread will be combined together by single thread of five each represents the atiya (ether), mei (fire), nungsit (wind), ishing (water) and leipak (earth), the five elements of creation. Binding together of the seven threads into a single one indicates the unity and combination of seven salais to make strength and making of three knots at end symbolizes ima leimaren sidabi, mapu taibang and ibuthou pakhangba.

From another point of view it represents mangang guru, luwang guru and khuman guru (chingu mangang punshiba, chingu luwang punshiba, chingu khuman punshiba). These teachings are to be imparted to the boy/girl on this ceremony of laiming louba. Now he/she can join the rites, rituals of the important ceremonies of the family and the society. These are the traditional ceremonial function of the Meities and are still followed by the Sanamahi Laining Lup (Meitei group).

One could see the change of this ceremony after the influx of Hindu Vaishnavism in the Meitei society from the time of Joyshri Maharaja Graribiniwaj during 18th century. We find a complete change of thought and action in this important ceremony. Instead of teaching traditional method of giving earlier names of god, the Hindu Vaishnavism brought the thought of Radha-Krishna and Harinam Mahamantra of Chaityana Mahaprabhu.

The Meitei Brahmin/Priest brought in the symbolic renunciation of Chaityana Mahaprabhu by following the complete shaving of the hair, wearing yellow dhoti and clothes, yenpak, kamandalu and begging rice from door to door imitating what Mahaprabhu did after renunciation of the world and complete surrender to Radha-Krishna and merger with God.

This thought and teaching is a wonderful one of the Hindu Vaishnavism and it is doubtful how the boy will be able to understand the lofty ideas and thoughts of the real Vaishnavism. Thus, the real significance of the Laiming Louba was somehow lost or mixed up. For the girls only Harinama Mahamantra will be given with the Tulasi Mala.

The revival of traditional culture occurred during the early period of the 20th century under the leadership of Naoria Phullo, Meitei Laininghal and thus a strong religious sect emerged among Meiteis who followed the old traditional rites and rituals of the important ceremonies of birth, marriage and death under the title of "Sanamahi Laining Lup”. They developed their ways of singing songs in pure Meiteilon in these ceremonies.

In both ways of rituals of Hindu Vaishnavism and Sanamahi Laining Lup, the sankirtana (ishei) is followed by a grand feast after the ceremony to feed all the invitees and relatives and friends.

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* N Mangi Devi wrote this book entitled "Main Ceremonies of Meitei Society . This article was webcasted on January 15th 2010.