Nangkhang Koiba Tradition of Meetei Race of Kangleipak :: Part 2
- Discovery Of Kangleipak -

Wangkhemcha Chingtamlen *

Now to introduce to the readers what is Ningkhong Koiba Traditional how it was born :

When Salailel Sitapa (Ipa Sorarel) become aged and when Sanamahi known Tulei Sengpa and Konchin Tukthapa Pali Atonpa became of age, Salailel Sitapa, the God Father called Alis two sons one day and told them that as he became old. He wanted to give his fampan (seat of kingship) to one of them. "Any of you two, who can go round the 'Nongkhong' first will get the 'Fampan'.

Snamahi (not women born) started immediately to go round the 'Nongkhong' (universe), thinking that 'Nongkhong' is the end of the 'Nongthou', space.

Konchin Tukhapa, the younger of the two born by Ima Leimalel Sitapi after 'Thapung Tala) pregnancy, was weak and an earthly sibling was not match of Sanamahi who was all powerful.

Konchin Tukthapa Pali Atenpa want directly to his mother, Leimalel Sitapi and wept and said. He cannot compete his elder brother and will not get the 'Fampan'. Then his mother, Ima Leimalel Sitapi consoled his and tola him 'Go round the Fampan Fankhong of Salailel Sitapa (Presified as human fathers) seven times and bow down before the thin(?) toucing your forched the malem (ground)". Konchin Tukthapa went directly to his father, Salailel Sitapa sitting on the Fampan and bow down before him touching his fore head the Malem Leisa before Sanamahi came back who went round the 'Nongkhong'.

The universe God Father, Salailel Sitapa was so satisfied to what his you son, Konchin Tukthapa did and gave him the Fampan (seat of of kingship) and the younger son was given the name (Epithet) of Pakhangpa. This is the end of the 'Nongkhong Koiba' Tradition of the Meetei Race of Kangleipak.

Significances :

The Tradition of the 'Nongkhong Koiba' is not a test of the capacity and intelligence amongst the human being or earthly siblings. It was a practical test to choose a person, to lead the mankind, who knew the universe god father (creator), who also would care the earthly living being for the endless continuance of the universal god father's wish and continuances of creations.

When Konchin Tukthapa went round him 7 times and baring down to him, according to the advice of the mother, Ima Leimalel Sitapi, he got the Epithet of – 'Pakhangpa' wich meant Pa+Khangpa, Pa means father generally in Kanglei Dialect, but were in the context meant 'Universal God Fatehr (Creator) of teh universe.

Salailel Sitapa knew that his younger son, Konchin Tukthapa knew the real father of al living beings and that he is the person on the earth to take care of all living being as the universal father himself.

The significance is the divine origin of the kingship and state of the Meetei race in Kangleipak. Konchin Takthapa went round the 'Fampan Fangkhong' times because, the universal God Father Creator is composed of 7 parts called Lainingthou Talet, the Kanglei Meetei Race is composed of 7 clans called Salai Stars called Thouwai Michak Chaym Talet which were the original source of lives on the earth, the best number of the Kanglei Meetei is 7 (seven).

The younger son, Konchin Tukthapa knew his own faterh Salailel Sitapa was the Universal God Father creator because of his mother, Ima Leimalel Sitapi's intimate knowledge of Salailel Sitapa who is her husband confirming the Meetei proverb 'only mother knows the father of a child'.

When the study and analyse the concepts of the 'Nongkhong', 'Fampan Fangkhong' 'Leitia Nongtai Chakkoi' etc. we come to know the significance of the scientific fact of the 'Extra-territorial origin of life' etc.

The difference between 'Nongkhong Koipa' Tradition and the 'Ganesh and Kartik' Tradition.

a. In the Kanglei Tradition of 'Nongkhong Koipa' the actors are
(i) Salailel Sitapa (Nongthou, Ating-aa, Ipa Sorarel, Space), God personified for the purpose as human father.
(ii) Sanamahi (God) who is personified as the first son
(iii) Ima Leimalel Sitapi (Malem, Earth) as personified as human mother and
(iv) Kunchin Tukthapa Pai Atenpa la purely human being
So, the actor are two gods, one semi-godden, and one purely human being.

b. In the Indian Tradition of 'Ganesh and Kartika' all the four actors are Siva, Parvati, Ganesh and Kartika are all earthly Mundane, Banal Beings. Not a single one is God or semi-god, though the Indian themselves claim to be gods. The means of travelling of all actors also are simple Mundane animals.

From there two difference shown in (a) and (b), we know very well that the Indian Hindu perception|thinking in the Ganesh and Kartika Tradition is simply Mundane, Banal, Earthly and whereas the Kanglei Meetei Thinkang|Perception is the relation between the god universal father and the earthly life (mainly god and human), the relation between the abstract and immaterial god and concretisation of gods' wish of creation and material Mundane lives.

So, the two traditions cannot be compared and matched. So, there is no question of the 'Nongkhong Koiba' tradition copying the Ganesh and Kartik tradition but there is possibility of copying 'Nongkhong Koiba' tradition by the Ganesh and Kartik tradition without knowing well the concept and significance of the Kanglei tradition.

c. The Indian Hindu tradition has no tradition that how many times to go round the man or the god, and also these is no tradition whom to be gone round. It seems to show that the tradition has no fixed principle or well rooted cultural Principal in the past Indian life.

The Indian tradition has that it goes round Siva and Parvati, both together, once by Ganesh, in some case, Ganesh goes round them three times. In one article, Ganesh goes few rounds to Parvati, without mentioning the number of rounds. In yet another article, Ganesh goes round his mother 7 times after taking both at the end of each round. In the Indian Hindu tradition, there is no fixed principle and philosophy that how many rounds to be made by Ganesh and Kartika.

d. But in the Kanglei Meetei tradition, Konchin Tukthapa goes round the Fampan Fangkhong, seat of his father 7 (seve) times, not more or not less with fixed principle and philosophy.

From the difference shown in (c) and (d), we are very clear that the Indian tradition has no fixed principle and philosophy behind going round Siva and Parvati or Parvati alone. But Kanglei tradition has a fixed principle and philosophy behind the tradition.

e. In the Ganesh and Kartik tradition of the Hindu Indian, there is no reasonable principle and philosophy behind their tradition of Ganesh and Kartika. They do not know well who is the prime cause or the unverse. Ganesh goes round Siva and Parvati together, and also Parvati alone. Then who represents the prime cause of the universe or universal god or universal god father creator? Both Siva and Parvati together or Parvati alone? Both fails in principle and philosophy.

f. But in the Kanglei Meetei Tradition, there is unassailable principle and philosophy behind. In the 'Nongkhong Koibpa' tradition of Kangleipak, the concepts in the tradition are "Nongkhong", 'Fampan Fangkhong' '7 times FAmpan Fangkhong'. Most probably, the Id readers had grasped the principles and philosophy behind them.

From the diffence shown in (e) and (f), in the Hindu tradition Ganesh goes round Siva and Parvati together or Parvati alone. In the Kanglei Meetei tradition, Konchin Tukthapa goes round the 'Fampan Fangkhong, if his father Salailel Sitapa along not more.

Then, the principles and philosophys of the two tradition are clear now. The Kanglei tradition honours the universal prime cause, whom we mankind calls differently God, Allah, Eepungbinapa Apokpa etc. The Indian tradition honours two earthly born souls, father and mother together or mother aloe. 'Nongkhong koipa' tradition, and Ganesh and Kartika tradition different in kind, not in degree. They are not comparable.

In some degree, Ganesh Kartika tradition might imitate from the 'Nongkhong Koiba' tradition.

Concluded...