Culture of Kangleipak
- Part 1 -

Uttam Mangang *

Flag of Manipur flying high on Observance of 285 years of Puya Mei Thaba at Hanjing Meekollok, Heingang :: Pix - Deepak Oinam

A need to know our culture has become a must in our education. Culture can mean being civilized and refined. It encompasses language, script, reasoning and intelligence, beliefs, habits, way of life, handed-down traditions, taboos, ritualistic manifestations, education, instruments, implements, weapons, craftsmanship, specialization in an area, religion, festivals, supernatural elements etc. They will perish slowly unless they are followed and preserved. Agriculture can mean an advancement in the realm of cultivation. From a remote past we believed in rice as a symbol of our soul and because of our culturing it we are now able to bring out good varieties of rice. As such, a good cultural practice brings about a civilized racial group. Besides that we have different environments.

Culture of Kangleipak and a decadence of its cultural aspects:

We are to discuss thoroughly our culture beginning from its genesis. Earth is belived to have come into existence from around 4,600 million years. Living beings started appearing around 3,800 million years. The existence of fossils dating back to 3,500 million years is easily found. No one still knows when the living beings appeared. Some scientists belive that based on chemical reactions, DNAs present in the midst of shallow and warm areas of the sea gave rise to these living organisms.

Myanmar is one of the estuaries that remains connected with a less salty and warm ocean. We can trace there coral and lime-stone fossils that go back to around 320 million years. There is evidence of the presence of homo sapiens in and around Myanmar. According to some anthropological scientists, the first human being were believed to have settled in the African continent and South-East Asian Countries like, China, Tibet, Myanmar etc. Kangleipak also formed a part of them. Freshwater in and around Kangleipak was found upto Siwalik time, and the valley of Kangleipak was fed by Pleistocene glaciers.

During that period the human-like being, Homo habilis dated around around 2 million years, was found; Australopithecus or the Southern ape that is described as being between an ape and human being - one that can move around erectly and referred to as Hominid-was found at around 55 million years. Kangleipak was formed as a part of the Himalayan range during the Achaean Period. The Himalayan range emerged out of Sea of Tethys about 1 billion years back. It can be emphasized that Kangleipak was physically present around 55 million years ago, that is, in the quaternary and early part of Pleistocene glacial period which falls under the cenezoic period.

Based on the records of the Geological Survey of India and the accounts given above and the fossils of animals found in and around Kangleipak and its neighbouring countries, it can be concluded that living beings had their origin in Kangleipak. This is described as 'Misem-pongsemlon' in Meetei terminology. Thus, some old stonge-age human groups, around 30,000 years back settled in the caves of Songbu, Chandel District, and Khang Khui of Ukhrul District. This is proved by anthropological evidences, when human beings were not aware of the use of fire. Further research is still necessary.

Of the anthropological finds beginning from the Palaeolithic Culture – 40,000 B.C. to 10,000 B.C. and the Neolithic Culture, the three-legged earthen pot unearthed from Napa Hill of Wangu belonging to the Neolithic Culture may be dated as to be around 5,000 B.C. to 10,000 B.C. Therefore, the settlement around the valley areas of Iril may be above 10,000 years. This may be called as Imphal Valley Civilization. There are different opinions on the finds of Sekta as regards funerary items like bones, utensils etc.

According to the opinion of A.K. Sharma, the Sekta Culture has its beginning from the 1st and 2nd Century and concludes around 16th Century. Tersely it can be said that the Sekta culture predates the appearance of Hinduism in Kangleipak. Some of the clans and their kings who ruled before and after king Kangpa and continuing upto king Bodhachandra are Sarang Leisangthem, Khapa-Nganpa, Angom, Mangang, Khuman, Moirang, Luwang and their kings – King Kangpa, Khapa Choksrongpa, Chingwanglakki Pureirompa, Nongta Lairen Pakhangpa, Pongthang Ningthou, Ponghan Ningthou, Punshipa Ningthou, Nongtam Hanpa, Kurumlen, Luwang Ningthou Punshipa etc.

Thus, kings belonging to the seven Salais ruled in Kangleipak – a kingdom that comprised of seven Kanglas. The seven Kanglas or Kingdom are (i) Angom Kangla, located at the eastern side of the Kongba river (Kongba Meironbi) which is taken as the original location of the Angom Clan, (ii) Imphal Kangla, the first Kangla, which was occupied by Khapa, and one which came after Kanglatongbi Kangla, (iii) Luwangsangbam Kangla, Kangla of the Luwang Clan, (iv) Mayai Ipham Kangla (Mayang Imphal) of the Khuman Clan, (v) Leikoipat Kangla, surrounded by Loktak and Moirang Thangching, of the Moirang Clan, (vi) Wangching Sanggai Ipham Kangla (Cherapur) of the Kha-Nganba clan and (vii) Leisangkhong Kangla (Wangoi) of the Sarang Leisangthem clan. Kangleipak, which has its origin in the seven kanglas, came to be called Manipur by the Hindu Guru Santidas Goshai during the reign of King Pamheiba (1709-1748).

Other names of Manipur as known by other countries:

It was called by the Kacharis and Bengalis as Moglai, Magali or Magli, Mekhli, Makeli, Makhale or Mogalan by the Assamese; Kasai or Kase by the Sans, Pongs or tais; Kathe, Kathej, Ponnas by the Kabos or Burmese or Myanmarese and Mareura by Klando Ptolemy (Greek astronomer/ mathematician).

Mention can be made that according to R.M. Nath's Book "Background of Assamese Culture", page 89, Kangleipak was known as Myungkhala by the those people of Yunan, a southern part of China. The etymological explation of Myungkhala is – 'Myung' (man), 'Kha' (superior) and 'La' (lake). This indicates a group of superior people settling around a lake.

That is why the Meeties call Kangleipak as the centre of this earth, extolling it as "Hanna houba konna loiba' – a land of every beginning and end. A land described as 'Chingna koina pansaba, sannaching hannaching, huntre hunpham, lai maton khourumba, simari-umari makai' where the creator of this world sits on an imperishable stone before a gigantic tree. There is a belief that dieties settled on this divine land. It is belived that the Koubru mountain range is the first settlement of the Kangleis.

Kangleipak is constructed on the image of a human body. It is described that Koubru is the head, Kangla is the navel, Loktak is the spot of human essence and Chingnunghut is the alimentary canal. Human body is related with Lainingthou and Lairembi who are revered as father and mother. There is a close relationship between human body and the origin of our script, architecture, thang-ta (weapons), Lainingthou Lairembi and Paphal (mystical symbol). Therefore, Kanglei script is taken as the script of the creator based on the human anatomy. We recognize script as the father, and language as the mother. No one can go against these principles. Physical environment is provided by nature and cultural environment is created by human beings.

Culture, religion and rituals that go along with the history of Kangleipak:

The Kangleis have ancient texts (puya) like Larei Lathup puya, Sagei puya, Cheitharol Kumpapa, oral history, folk tales and fables, religion, indigenous script etc. In short, from the time of Nongta Lairen Pakhangpa onwards, Kanglei scholars like Thangkhul Nungkhoipi, Maring Ahal, Laha Ngampa, Wangkhei Lakpa etc wrote Sagei puya, Yumtapa puya etc. It is found written on page 36 of Cheithorol Kumpapa. Meitingngu Khakempa brought out books from the year 1538, the time of Moirangthem Sanongpa. The Kanglei script was already there before it.

Evidence can be found based on the stone scripts that go back to the time of Meitingngu Kyampa (1460). Formal education started with the establishment of Maipa Loishang, Maipi Loishang, Pena Loishang etc. and informal education materialized with the introduction of Pakhang phal (Boys dormitory) and Leisa Phal (Girls dormitory). But the first modern school, Johnstone school, as found outside of Kangleipak was established during the reign of Maharaja Chandrakriti by Sir James Johnstone in the year (1885-1886) at the Residency Compound. Another girls' school was established in 1899-1900.

After that another girls' school was established in 1906-1907. It is found written in praise of the ancient puyas, on Meetei Arts and Science in "A Critical Study of the Religious Philosophy of the Meetei before the Advent of Vaisnavism in Manipur" by late Dr. L. Bheigyachandra (Ex-Education Minister) on page 68: "Theories on the origin of days, Moon, the universe and stars are superior to those of the Hindu Vedas". There is opinion, according to the scholar, Dr. S.K. Chatterjee, that loina sillon (Liteature) of the Meeties was found around 1,500 to 2,000 years back from now.

According to the Kanglei Puyas, the supreme god of the Kangleis is known as Taibang Sempa Mapu, Poklen Pokpa, Satlen Satpa, Sitapa Mapu or Salailen Sitapa. Sitapa Mapu created the Sun, Moon, stars and the firmament out of the sound of 'Hoong'. Therefore, 'Hoong' is the most important divine sound. A newly-born baby who has come into this world, cries with the sound of 'Hoongnga'. It may be supposed of as the supernova explosion or the Big Bang theory. According to His wish to create a universal spectacle He brought into being 'Ima Leimarel Sitapi' out of the left side as a consort and 'Konseng Turei Erei Sengpa', out of his right side who is Lainingthou Sanamahi as His eldest son.

We know them as the male and female principles. One who sports a knot of hair on the front of the head represents fatherhood who will respond with 'Hao'; the one with a knot of hair at the back of the head represents motherhood who responds with 'Hao'; and the one with a knot of hair on the top of the head portrays both motherhood and fatherhood. There are many names of the Supreme Creator. He is the origin and He is the end of everything His names are extolled as Atingnga, Atingkok, Atingkham etc. They may represent the present concepts of 'Space' and 'Black Hole'.

Therefore, the three supreme gods are Taipang Sitapa Mapu (the main pillar of the frame of a house or the one who shines forth in the firmament), Ima Leimarel (represented by the sacred earthen pot of water) and Parihal Lainingthou Sanamahi (whose sacred spot is located at the south-western part of the Kanglei dwelling house). They are manifestations of the same god. The youngest son, Iputhou Pakhangpa, ascended the throne at Kangla by becoming the navel on this earth created by his royal big brother. He became a king of the seven salais (clans) who belong to human beings created by Lainingthou.

He represents the last creation of the supreme creator and the origin of human biengs. He becomes a human being at night and a god during day time. Such names/titles as Konchin Tuthokpa, Iputhou Pakhangpa, Nongta Lairen Pakhangpa and Iputhou Naothingkhong Pakhangpa are worth mentioning. It is mentioned on page 4 of Leithak Leikharon Puya : Atingkok (firmament) and darkness are the hidden and the last manifestations of the supreme creator and the same puya on page54, shows that He was called Sanamahi while He is inside the womb of the mother, and Pakhangpa when He is born on this earth by coming out of the inside of His mother. Dr. L. Bhagyachandra writes – Sanamahi stands for the divine scent and Pakhangpa represents the inner and outside presence of the creator. Thus, the inner presence of the creator is called 'Sanamani Laining'.

The creations of Lainingthou starting from lata fish upto human beings can be equated with the modern theory of "Evolution of life". It is Lainingthou Sanamahi who created both this earth and the human beings. He is both the beginning and end of everything. Lainingthou can create and destroy at the same time. What is the use of living beings when this earth is absent and what is the purpose of this earth without the presence of the living beings. The supreme creator taught that human beings, when they become victims of untold suffering, should pray to Ima Leimaren and Lainingthou. That is why Lainingthou is worshipped in every house of the Kangleis. Ima Leimaren who is symbolised by 'isaiphu' or the sacred earthen pot protects every house. They become signs of a love of both the mother and father.

The Supreme Creator, Ima Leimaren Sitapi and Lainingthou are worshipped everyday in every house of the Kangleis and the fourth divine being, Iputhou Pakhangba, is sometimes worshipped when a ceremonial occassion of the seven salais (clans) is performed at Kangla and He remains as the king. The above mentioned four divine beings become Koubru, Marjing, Wangbaren and Thangching. The four demi-gods, who are protectors of the four directions – Kobrou, Marjing, Wangbaren and Thangching along with the 361 sylvan deities are present in Kangleipak.

Koubru is the eldest one, there is a tradition of performing Koubru Haraoba (Festival/ritual) first and the other festivals of the sylvan deities following it. The other sylvan deities are named as Salailen Sitapa, Lainingthou Lairempi and Pakhangpa according to their incarnations. There is an annual festival of the deities and people pray to them when they move across their temples. There are no visible images of Lainingthou and Lairempi/ Leimarempi, but their spots are maintained. Lainingthou of Haying Khongpan has an image and it was created as the son of king Khakempa. When offerings are made to Lainingthou and Ima Leimaren they are to be uncooked ones. The sylvan deities may have images and komais (facial images) and both cooked and uncooked items can be offered.

Sanamahi is worshipped not only by the Meeties but by the Tangkhuls, Kapuis etc. The Tangkhuls worship Lainingthou Sanamahi as Ameo and the Taipang Sempa Mapu (the creator of the universe) as Thuiruikhong during the Luira festival by the male head of the clan (wungva). The Kapuis worship Lainingthou Sanamahi as Kachin Kalai and Taipang Sempa Mapu as Haipou Tinkao Ragaong or Apok Lagang. The people of Moirang in the past used to worship Lainingthou as Phaknung Aripa. Therefore, Sanamahism is the real religion of the Meeteis. There are eight khudas (principales) of Sanamahism.

Because of these reasons, efforts should be made to make Sanamahism be known throughout this world by emprowering the Sanamahi Temple Board. The inclusion of Sanamahism in the census records, in the text books of the school syllabus, the legalisation of Meetei's Personal Law, creation of an awareness among the mass of selected puyas (ancient scriptures) will enable to bring Sanamahism on a global level. The government of Manipur has passed the Sanamahi Temple Board Act in 1976.

To be continued...