Responsibilities of the different Loishangs
- Cultural History Of Manipur -

Dr. Ch. Jamini Devi *

The Pujari Loishang: This was the Loishang for the Brahman Pujaris. The assignments for this Loishang were: the preparation of food, the offering of aarti at astakal, the mangal aarti, and attending to the shringar.

The Duhon Loishang: The duties of the Duhon Loishang were: getting water for seva, preparing vegetables for cooking and fruits for making offerings, grinding rice powder for making bread, preparing Bera out of milk for the gwal aarti, playing chamar during the aartyi, making garlands, lighting oil lamps, etc. People belonging to Ngangbam, Koijam, Yumnam, Lourembam, Chongtham, Thokchom, Wahengbam, and Yumlembam shageis carried out the duties of the Duhon.

The Keirungba Loishang: The Loishang was made up of three individuals: The Keirungba, The Selungba and the Sanglakpa. The duty of Keirungba was that of an overseer. He was in-charge of the day-to-day care of the deity. He oversaw the puja, and was in control of the granary. The Selungba acted as an accountant. The Sanglakpa looked after the over-all services of the deity.

Under the Keirungshelung Loishang, there was another Loishang called the Bhandari Loishang. The duties of this Loishang was to get money from the royal palace and purchase rice, lentils, vegetables, and other ingredients for preparing bhog for the deity. Splitting fire woods, washing pots and pans and dirty dishes were all responsibilities of this Loishang.

Those who did not actively belonged to the Bhandari Loishang contributed their services to Shri Govinda under the Keirungshelung Loishang.

The Chairen Shang renewed the supply of Chaphu (mud pots) daily. The Sugnu Shang provided uchan (pine-splits), the Karpur Khullen supplied karpur (camphor), and the Shang-gom Shang assumed the responsibility of providing milk and ghee.

The Phiribi Loishang: The production of potlois, washing and maintaining clothes worn by the deities, etc. were carried out by this Loishang. This was an exclusively female Loishang. A detailed description about the Phiribi Loishang will be discussed later.

The Motbung Loishang: The Motbung Loishang had a significant function. The Manipuri Hidu vaishnavs started the use of Moibung from an early time. During the Nata Sankirtan, at various intervals such as the Avahan Arambh, Mangal, and Jaybhai, Moibung is played. The swar of the Moibung is ghor, pancham, and dirgha. There is an ancient Meitei belief that the sound of the Moibung drives away evil spirits. In the Nata Sankirtan, a Mahayagya is not considered complete without Moibung.

At Sankirtan performances, there is a specific seating area for the Moibung player. The Moibung Loishang was established to delegate specific duties and make specific arrangements for Moibung players in the Nata Sankirtan. This Loishang was in charge of Moibung performances at Shri Govinda’s astakal seva, at various Sankirtans at the temple grounds, and at the time of the king’s outings, and at various services of Vishnu.

The Kitna Loishang: The responsibilities of the Kitna Loisang were: to prepare barti, coat them ghee, ring the kangshi, (a hand-held Gong), clean articles belonging to the deities, clean the temple and its premises, and get the ingredients for aarti ready. The responsibilities for the supply of the bamboo needed for preparing the bartis, wooden colanders, and flower baskets were relegated to the people of Warok who resided at the Ngariyan hill. The firewood used for preparing food for the deities came from the Nongmaijing Hill. Arranging these duties and functions were also responsibilities of this Loisang.

The Karigar Loisang: This was an important Loisang being comprised of artists and craftsmen. The Karidar Loisang did the angarag of the deity. It built rasamandals for dance performances. When Shri Govinda graced the Bhadra Chakra (spinning platform), it operated the Chakra. This Loisang took the responsibility of teaching the art of painting and drawing.

When the king was on tour to a foreign land, or while at war, he was accompanied by members of this Loisang. If the king was victorious at the war, monuments of his victory were etched in stones or walls by the members of the Karigar Loisang who were in attendance.

Some writings on stone slabs found in some hill regions of Manipur, and the stone slab in Kohima with Gambhirsingh Maharaj’s footprints on it were all done by the craftsmen of the Karigar Loisang. This Loisang was active from the time of Maharaj Bhagyachandra until the time of Bodhachandra Maharaj.

The Phurju Loisangs: The Loisang was responsible for making Chengjam-luk (colander for rinsing rice) and various Thumok tairuk (baskets). As such, its premises were always full of debris and were always in disarray, hence the name Phurju Loisang.

The Brahmasabha Pandit loisang: The Loisang was attended by Brahman Pandits. It presided over the Pala loisang, and following the strict dictum of the shastra, it passed decisions and made various rulings. Led by the Byabastha Kari – the Hanjaba, the Brahma, and the Tantradhar, made up the Brahmasabha. The duties of the Loisang were: reading the Gita path during the morning bgog, observations of Ekadashi, Thasi-Purnima, the king’s birthday, rituals of Mera, and the reading for Shrimad Bhagavad Gita on the day of Cheiraoba. The dress code for the Pandit Loisang and the Amaiba Loisang were white Pheijom, white Enaphi, and white Khwangyet. On state functions, theking gave the members permission to wear Khamen Chatpa Pheijom, Lamthang Khulhat, Sana Khuji, (gold bangle), and green coloured velvet shirt. They were also allowed to ride on the Dolai, and be shaded with the Pe.

The Pandit Achouba (Head Pandit) was seated on a full-sized red Pharangji. The rest of the Pandits sat on half-sized Pharangji. The Pandit Achouba was also permitted by the king the use of hidakpu and senthak-senkha.

The Sambasa Loisang: The Arangpham (Sambasa) Loisang had a major role. This Loisang was established to facilitate proper seva of the deities, the singing of the Sankirtan, and various rituals in accordance with religious codes of conduct. Not just anyone could assume the role of the Arangpham. At the time of Rajarshi Bhagyachandra, the individual for the post of Arangpham had to be a person of good behavior and moral value. His parents had to be still alive, and that he should not be married to a widow.

The Sageis eligible for the position of the Arangpham were Wangkheimayum, Lourembam, Haobam, Wangkheilakpam, Chongtham, Loukrakpam, Yumlembam, Ngangbam, Loitam, Loitongbam, Yumnam, Koijam, Wahengbam, and Kshetrilayum. The Sambasa loisang would prepare ingredients needed for Sankirtan like Lei-Chandan, Heiruk-Pana, and Dhoop-Thaomei. They were responsible for greeting the attendees with Lei Chandan, and leading them to their respective seats. Distribution of Phee to Palas and Dakhina to spectators were also responsibility of the members of this Loisang. Should a dispute arise out of the seating arrangements, the Sambasa Purel made judgment calls and settled it.

The Tanyeishang: Shri Govinda’s Astakal Seva was conducted at specific hours. The set hour was determined with the help of the statues of the Yangdouba-Yangdoubi, present inside the Tanyeisang. This was a device, uniquely of Manipur, for telling time. From the Cheitharol Kumbaba, it is learned that this device has been around since the time of Meiding-u Khuyoi Tompok (154-264). This device was in use until the time of Maharaj Bhodhachandra (1941-1955).

(Extracted from the book 'Cultural History of Manipur' by Dr. Ch. Jamini Devi)