God in Manipuri Literature
- Part 1 -
After this paper was delivered, Texas University included the subject Manipur Gods in its syllabus

Prof Th Ratankumar Singh *

Ibhudhou & Ebendhou - Moirang Thanjing Lai Haraoba

The literatures of the world are filled with the presence of god in different aspects since time immemorial. Literature, in the early period of human civilization is concerned with the oral tradition based on religious rituals and ceremonies. In fact, literature started as a religious ritual in many cultures of the world. The myths and legends found in different places of the world are part of the literature even though they exist in fragments and chaotic manner.

If we have to trace the growth of history of literature of any country, we will come across a number of stories connected with the mythology and the religion in the early prehistoric period. They constitute the folklore of the country and are an integral part of the culture. Thus, the relationship between religion and mythology is as old as that of religion and literature.

In Manipuri Literature, we have a number of works concerned with the ancient myths and religion. The early history of civilization in Manipur, as recorded in the annals of Manipuri Literature is quite distinct and of great significance. The various myths and legends found in the culture or Manipur clearly show the origin of this ancient land and the different groups of people associated with it in various ages. The early Manipuri Literature is basically a narrative form of Literature where we find many interesting stories connected with the Ceremonies. However, there was no organised form of religion as Christianity, Hinduism, Buddhism, Islam etc.

People were mainly practising the pagan way of life as found in other European Culture. They worshipped the natural objects and indulged in a kind of life where religious rituals became their day-to-day routine work. They also worshipped a number of different gods and goddesses associated with different attributes and qualities. These various deities were regarded as the symbols of Nature itself.

If we have to understand the significance of literature in relation to the society and culture of Manipur we have to look into the contents of god elements in literature. Many of the myths embody the experiences of the early people in a world where they had to struggle hard for their survival. They were surrounded by the hostile forces of nature and the environment. Their living conditions, to a great extent were influenced by the forces beyond their control. And they had a need to provide some explanations and accounts for the good and the bad things which happened to them along with those of the favourable and the adversaries.

It is a very interesting fact that many of the forces were often personified and given names and personalities. This phenomenon was perhaps the first step for having beliefs and religious rituals. Consequently a number of gods and goddesses representing the various elemental forces and qualities appeared. And the galaxy of deities, which we find in the mythologies along with other ghosts, spirits, goblins, monsters etc. are the creations of our belief and imagination. They reflect our lives; they are the symbols of our hopes and aspirations, our miseries and sufferings, our fears and uncertainties etc.

When we make an attempt to explain the experiences of our life - the favourable and the adversities - in such magnificently constructed and intricately woven stories of gods and goddesses, of angels and devils etc., we were actually making art and literature. In course of time, such beautiful artistic creations have become rare treasures of mankind in the form of great religious scriptures. With our desire to lift the quality of life we live, we gradually have started incorporating the lofty ideals and our desire for everlasting peace and happiness.

Thus, the abstract thoughts and strange rituals in religion, art and literature were invented. So myths are narratives relevant to a particular society in which they had been originated and are often considered to be the truthful accounts of the incidents that happened in the past. The only measure of truth, however, is our own perception of truth. The poet, Ezra Pound once wrote about the myth:

It was only when man began to mistrust the myths and to tell nasty lies about the Gods for a moral purpose that the matters became hopelessly confused. Then some unpleasing Semite or Parsee or Syrian began to use myths for social propaganda, when the myths were degraded into an allegory or a fable, and that was the beginning of the end. And the Gods no longer walked in men's gardens. The first myths arose when a man walked sheer into 'nonsense,' that is to say, when some very vivid and undeniable adventures befall him, and he told someone else who called him a liar.

Thereupon after bitter experience, and perceiving that no one could understand what he meant when he said that he 'turned into a tree' he made a myth- a work of art that is- an impersonal or objective story woven out of his emotion, as the nearest equation that he was capable of putting into words. The story, perhaps, then gave rise to a weaker copy of his emotion in others until there arose a cult, a company of people who could understand each other's nonsense about the gods. (Literary Essays of Ezra Pound ed. T.S. Eliot, Faber and Faber Ltd. London, 1,968. pp. 431-432)

The reality of the myths seems to be a very important quality among the believers and non-believers. Thus, the myths came into prominence among the people as an important subject matter for academic discussion. It also had its own importance for its amusement and entertainment values. In course of time, people added a moral dimension to it. And sadly, in the process all myths and religious stories gradually deteriorated the credibility among the people, particularly to those who are non-believers and nonchalant. Myths, no longer could be considered as a part of the reality, but a very significant part of the culture.

Thus, the origin of God can be located in the narratives and the narratives in turn are part of the literature. In a sense, we can say that God is the creation of Literature. If there were no Vedic Literature, the Hindu Gods might have never been there. Perhaps that is the reason why Jacques Derrida called God, 'a philosophical fiction' and 'a transcendental signified' which lies beyond all meanings. His famous concept, 'the metaphysics of presence' simply emphasises our desire to create God. Although these concepts mainly deal with philosophy, it is difficult to isolate literature from philosophy in certain contexts.

As literature deals with language and words, the philosophical concept of God has to be found in the composition of words. In the Bible, the word has been identified with God. God's manifestation in literature has thus been depicted in the Western myths. Similarly, in the East too, there are ample evidences to suggest this very belief. The sacred book of the Hindus, The Bhagavata, which is worshiped by the Hindus just as they worship their Gods, is the home of the Lord, as the Lord Himself entered into the words of The Bhagavata. This is what we call a Grand Narrative.

So in all cultures in the portrayal of God, there are certain elements which are common and significant in the sense that mankind shares one earth, one sky and one sun. And human nature is same irrespective of the caste, culture or creed in all places. However, when we look at a particular aspect of the presence of God in Literature either in subdued or explicit form, it is the artistic representation, which is more important. In fact, literature can only artistically', present God.

If we have to examine the growth of the history of literature we will have to come across the myths and legends and other God elements reflected in it and how these elements had been developed in a particular cultural context that produce the literature. An interesting fact is that we find a distinct pattern of the presence of God in literature. For example in the literature of all cultures there is an eternal conflict between the forces of good and the forces of evil.

It is the clash of God and the Devils. Gods are always believed to be in heaven high above the earth, and the monsters, the devils etc. live in the underworld far below the earth. Another interesting feature is that these gods and demons are always given human qualities and attributes. They are subjected to human passions like vanity, arrogance, anger, envy, repentance etc. which brings us closer to the Gods. It is because of our desire to transcend this physical world in our efforts to understand things which are beyond our comprehension. Our sense of helplessness and limitations in spite of all our powers and wisdom necessitates the invention of Gods. Supernatural and mystic elements in literature can be interpreted in such lines. Sir James Frazer did understand it, as the relationship among magic, religion, and science.

He said:
Are the forces which govern the world conscious and personal, or unconscious and impersonal? Religion, as a conciliation of the superhuman powers, assumes the former member of the alternative. For all conciliation implies that the being conciliated is a conscious or personal agent, that his conduct is in some measure uncertain, and that he can be prevailed upon to vary it in the desired direction by a judicious appeal to his interests, his appetites, or his emotions. Thus in so far as religion assumes the world to be directed by conscious agents who may be turned from their purpose by persuasion, it stands in fundamental antagonism to magic as well as to science, both of which take for granted that the course of nature is determined, not by the passions or caprice of personal beings, but by the operation of immutable laws acting mechanically.

In magic, indeed, the assumption is only implicit, but in Science it is explicit. It is true that magic often deals with spirits, which are personal agents of the kind assumed by religion; but whenever it does so in its proper form, it treats them exactly in the same fashion as it treats inanimate agents, that is, it constrains or coerces instead of conciliating or propitiating them as religion would do. (The Golden Bough Wordsworth Reference, Hertfordshire, 1993.p.51)

The purpose of this paper is to investigate the pattern of the presence of God elements in literature particularly in the context of Manipuri Literature. As many of our learned delegates are not aware of Manipuri Literature, I would be pleased to point out certain patterns in Manipuri Literature and culture which are common and recognisable under a distinct design or pattern, found everywhere, and in all cultures.

To be continued ....

Also Read Manipuri gods in Texas syllabus