wrongly described by P.R.T. Gurdon that,

Transcription

1 CHAPTER- U 2.00 : CONCEPT OF GOD The Khasi religion is followed and practiced by Khasis who have not adopted or got converted to any other religion. It is a religion which originates and thrives in Khasi land. This religion that does not aim to convert others (other people of different communities). Religion is a point of contact between human and the divine Supreme. The Khasi religion did not have a common book of worship on which their faith is based. Due to lack of written records some earlier writers have misinterpreted the relationship hetwcf'n mnn nnrl nod. The ncp,ntivc view of tih~ concept of god har wrongly described by P.R.T. Gurdon that, The religion of the Khasis may be described as animism of spirit worship, or rather propitiation of spirits both good and evil on certain occasions, principally in times of troubles.' P.R.T. Gurdon described the Khasi religion as an animistic or pantheistic religion, which does not give the real picture of the religion. 1. P.R.T.Gurdon, 111e Khasis, New Delhi: Cosmo Publication, 1981, p.l06. 49

2 N.C. Shadap Sen explained that, The belief of the Khasis in a High God was of a rather vague nature, and he played a smaller part in religious life than did many lesser gods of more immediate importance. 2 Another writer, Hamlet Bareh pointed out that, Khasi Religion is both theistic and animistic though in the beginning it was apparently monotheistic. Traditions maintain that at first God-Creation (u Blei Nongthaw) alone was worshipped. But later on it was polluted with animistic beliefs. 3 These writers considered the Khasi religion as animistic their unflatterring remarks show that they did not go deep to know the Khasi Religion but that they wrote what they had heard from others. Such descriptions or misconceptions do not give the real meaning of the relationship between man and God. The Khasis who adhere to the indigenous religion believe in one Supreme God known as 'U Blei Trai Kynrad' (God Our Lord). The Khasi believe in a formless God, whose existence is everywhere above, below and even within themselves. He is a supreme Being '2. N.C. Shndap Sen, The Origin and Early History ofthe Khasi-Synteng, CAlcutta, 1981, p JJ. narch, The History of the Khasi People, Calcutta, 1967, p

3 as explained by many Khasi writers like H.O. Mawrie, Sib Charan Roy and R.T.Rymbai. According to H.O. Ma\\'Tie, A Khasi addresses God v.dth diverse names but all these names are only to express the qualities and attributes relating to different functions of God in His particular relation to man..., namely U Nongbuh u Nongthaw (planner and creator), u Nongsei u Nongpynlong (Giver and Dispenser of Life ) and u Nongthaw bynriew u nongbuh bynriew (creator of mankind and architect of mankindt refer particularly to God in His capacity as the creator of the world and man. 4 R.T.Rymbai pointed out that, Khasi-Pnars are monotheistic. But they invoke God by various names according to the need of the moment, as God has all the attributes of goodness and all the power to do good. 5 Sib Charan Roy described God as, Ko Blei najrong, Natbian, ko Trai, ko Kynrad, ko Nongthaw, ko Nongbuh, ko Nongsei ryniiieng, Nongsei rta, ko Nongsam bynta Nongbuh Bynta, ko Blei shihajarnguh"6 (God above and below, Lord Almighty, Founder and Giver, God a Thousand thanks). According to Kynpham Singh he described that, "God, the Lord and Master, the Creator and Dispenser, the all powerful." 7 4. H.O Mnwric, The Khasi Milieu, New Delhi : Concept Puh1i~hing Company, 198), p.:h>. 5. llipshon Roy (Ed.), Khasi Heritage, rpt. 1996, p.lls. 6. S.C. Roy, Ka Niam Ki Khasi Ka Niam Tipblei Tipbrieu, Shillong : Ri Khasi Press, rpt. 1 CJ93, p Hipshon Ro~ (Ed.), Where Lies the Saul of Our Race, Shillong : Ri Khasi Press, 1982, p.l3. 51

4 Dr. H. Lyngdoh pointed that, Ka Jingngeit shaphang u Blei ka long ba u don tang uwei hi. Ba dei une uba Ia thaw ia ka pyrthei bad u khun bynriew shikhrum Ka bneng, bad ia u mrad u mreng, ia ka sim ka doh, ia u dohthli dohtham, ia ka dieng ka siej, ia u phlang u kynbat bad ia ki jingthung jingtep baroh. Uba don ha bneng bad ha khyndew, uba long U trai kiei kiei baroh. " 8 ( the belief in only one God, the Creator of Heaven and earth and all living creatures, who is the Almighty, Lord, Master and the Be-all and end-all of all that exist in the Universe). Another author Hipshon Roy wrote that, To a Khasi, religion is personal contract between God and man. Here is God localized within this context, wherein God's place with man is nearest and holiest in man's hearth and home. " 9 The worship of God in the Khasi faith does not confine to any one place at all. Therefore, as a Khasi, he can pray God besides his home, in any place according to his need; the need may arise at any place. The Khasis have their own way to express their gratitude to God the creator, as shown that, He is Almighty and all powerful, omniscient and omnipresent. Being all in all He is above gender, and so we call Him "U Blei" or "Ka Blei". He is also above number 8. II. Lyngdoh, Ka Niam Khasi, 2nd edition, Shillong : Printing Works, 1970, p.s. 9. Opcit., p.s. 52

5 and we can call Him "U Blei", "Ka Blei" or "Ki Blei". Being the he-all and end-all we give Him different names in different spheres of our life and in the different aspects of His creation. Our Khasi religion is monotheistic and these names connote attributively the absoluteness of God in this universe."' 0 Further R.T.Rymbai said that, To a Khasi-Pnar, God, though in common parlance, is referred to in the masculine gender, has no gender at all. So in prayers they simply say, "A Blei" or "Ko Blei" without using the masculine prefl""c of 'u' or the feminine Preftx of 'ka'. But if they have to be specific they say "ka Blei U Blei. 1 1 According to Pascal Malngiang, One of the main points of confusion about the Khasi conception of God is probably due to the way in which he addresses God in his prayers. The Khasi feels free to address God in the language of his liking and in the,.., ay that he has manifested himself to the individual person or clan.' 2 G<'nerally, though he is attributed as a male (U Blei) but according to circumstances, He is addressed as a female (Ka Blei) J 0. J 1.0 Mawrie, The Essence of the Khasi Religion, Shillong : Ri Khasi Press, 1981, p.l. II. Ilipshon Roy (Ed.), Khasi Heritage, rpt. 1996, pp.ll P. Mnlnginng, Aspects of Khasi Philosophy, Shillong : Seven Huts l'~nterprise, l<j<jl, p

6 too. When the Khasis pray to Him as a creator for strength, for general well-being, He is addressed as a male. When the Khasis pray for the well-being of the family which corresponds to the affection, peace, clan, goodwill of the family, He is addressed as a female. But one thing we must remember that in all walks of life, a Khasi before doing anything, after his decision would cajj upon God to make known his aims and objectives so that His help and guidance would be there side by side with his decision. R.T.Rymbai, further expressed that the Khasis can attribute God as, "lei-jong-spah", when they pray to Him to bless them in their venture in trade and business; Lei - khyrdop, lei-kharai" when they pray to Him in time of war to protect and defend their homeland; "leilong-kur" when they pray to Him for the increase of their tribe; etc. 1 3 The term "u Lei-khyrdop u lei-kharai" relates to God as guardian of the land, and its territorial limit, when there is a threat of offensive and defensive war. In the affairs of his hearth and home relating to family affairs, he would addressed God as "Ka Lei longing ka lei longsem." The term "lei-long spah" has not been used liberally amongst the Khasis, because they believe that first of all, wealth should come in the form of human issues of males and females 13. Hipshon Roy (Ed.), Khasi Heritage, rpt. 1996, pp.lls. 54

7 before the coming of material wealth and property. Othet"\vise according to the Khasi thought beseeching for wealth and riches is not in consonance with his argument in prayer for the increase in lineage and descendants. That is why the saying goes, when God has given the spiritual wealth in the human issues, then their upbringing, their need i.e feeding and clothing would beseech God for opportunities to enhance the earnings and income to enable him to raise up the issues in an honourable way. The term "U Lei-lum u lei-wah" indicates that the phenomenon in nature pertaining to his land and places that have been created by God to indicate as guardian of the place and its natural surroundings. According to information collected: "U Lum Symper" is the guardian for the Raid saw Symper, u Lum Shyllong for the Shillong Syiemship before and at the present the Mylliem and the Khyrim Syiemship. 1 4 It is believed that God created these to safeguard not only the land but to conserve the wanton disaster of human whim and caprice as to the sources of water supply, preservation of forest and wild life. Hence these terms signified only the personifications of the Almighty through the permanent objects of nature in his home land. 14. An interview. 55

8 2.01: Khasl Religious Aspect Religion is considered to be an important part of culture and civilization of any particular society. Religion is based on the classical costumes, tradition, practice and propagates according to their beliefs. It is not only a faith; it has a practical value as well. It has practical aspects in the forms of worship like prayers, sacrifices, rites and rituals. Beliefs and rituals have been found to be the most important part of religion everywhere. It is through religion that human being have a contact with the divine creator or the supreme being. Religious belief that may be said to be the core of a religion differs radically from religion to religion. Associated with the core of religious belief are a set of rituals and doctrine. Every religion has its distinct set of beliefs and rituals peculiar to it. The belief and practice of the Khasi indigenous religion is different from other religions of the world. The Khasi religion is the fundamental faith and belief of the Khasis together with the rites and ceremonies based on such faith and belief. H.O.Mawrie described that, For a Khasi Ka Niam (Religion) necessarily complements Ka Rukom (Rite); hence, the phrase Ka Niam Ka Rukom indicates the ceremonial aspect of religious observances, which must be according to the norms laid down in Ka Niam. The observances may occur in diverse ways and may differ from one part of the land to another but the 56

9 principles of Ka Niam are the same. Observances and practices may differ even from one family to another, but such diversity does not affect the religion." 1 5 So the Khasi religion does not prescribe any church, temple or mosque for worship. Nor does it depict God in any form or shape at all. Therefore a Khasi hearth and home is the abode of God, where in all ceremonies for the living and the dead are performed, through in different ways amongst different clans without change in the fundamental belief. Therefore the ancestors formulated social philosophy from the faith and belief. There is a reason as pointed out that, Ba wat la ki nonghikai jong ka Niam Khasi ki long kiba lah ban pdiang da ki paid bynriew jong ka pyrthei salonsar, hynrei kam lah ban kdup ia kiwei pat ki jait bynriew namar ba kim don ka long kur ka long kha kum ki Khasi.'" (Even though the teachings of the Khasi Religion can be accepted by people of other communities but it does not preach to convert others(other people who belongs to other religions of the world), because they do not have the kinship relation as in the Khasis}. There is no doubt that the Khasis are very religious and their thinking regarding religion is broad in the sense that the Khasi religion has no missionary intention and they do not claim Mawrie, The Khasi Milieu, New Delhi : Concept Publishing Company, 1981, p H.O. Mawrie, U Khasi Bad La Ka Niam, Shillong : Ri Khasi Press, 1973, p.xi. 57

10 that their religion is better than any other religions of the world. It has always been maintained that the Khasi religion is based on the following basic tenets: 1. Ban Kamai ia Ka Hok 2. Ran Tip Rriew 1Yp Blei 3. Ban Tipkur T ipklta. 1. Ban kamai ia Ka Hok implies the duty to earn righteousness by one's own toil and efforts. That man, comes out of that Divine cause and he is the counterpart of the Divine righteousness and therefore as long as he lives he must walk in righteousness, act righteously, live righteously and he has one thing to earn in his life and that is righteousness. 1 7 Righteousness is the purpose of life of the Khasis and in all his dealings, it is the basic principle to propagate truthfulness. According to Sweetymon Rynjah, in her article, Man has a right to live in correlation with his duties to be raised for pleasing not only himself, his fellowmen, but also to the almighty God. 18 Pascal Malngiang described that, 17. H.O Mawrie, The Essence ofthe Khasi Religion, 1981, p r~vngropc (Ed)., Ka11rupBuhJingkynmawShispahSnem , p

11 Earning righteousness (Kamai ia ka Hok) is central to the Khasi way of life. Earning righteousness means to act justly and equitably and also be honest in one's works and dealings with others. It is because of this precept that theft, robbery and other such like evils are unknown to the Khasi society. 1 9 Another writer R.T.Rymbai, described the righteous life which the Hynfiiew Trep and their descendants should live through out their lives on earth as, Ka jingim jong u ha pyrthei ka dei ban mut ia ka Hok, pyrkhat ia ka Hok bad leh ia ka Hok man Ia ka por. U briew u ba trei hok u minot bad u ieit ia ka jingtrei, bad ha ka u shem ka jingsngewbha. Ym don kano kano ka jingtrei ba u Khasi-Pnar u kheifi poh. Uba duh burom uba poh dei tang uba alhia uba jaipdeh jaipdeh, baa p bam na kiwei. 20 This implies that man has to rcgu1rte his 1ifc through his conduct and application in life, with an all out effort and struggle to meet his material needs by the sweat of his labour. He further expressed his view through his article, Some Aspects of the Religion of the Khasi Pnar" that, "To live the righteous life man must not only speak the truth and act fairly and justly in all his dealings with 19. P. Malngiang, Aspects ofkhasi Philosophy, 1991, p R.T. Rymbai, Ban Pynieng La Ka Rasong, Shillong Mrs, W. Jlyniiicwta, 1979, p.so. 59

12 his fcllo\vmcn but should be honest in his very thought and wishes as well.:?' With regards to this tenet, a human being must act and live righteously and earn righteousness as long as he lives. Therefore, in the Khasi way of prayers, the word "Aiei" has not been used, which means to get or give by gratis-even from his creator. The Khasis believe in an ever struggle physically and spiritually to attain perfection in life spiritually. This commandment implies that man, as the creature of God has to regulate his inner thoughts, feelings as well as his dealings with purity, truth and honesty as a spiritual tribute to his creator in the after life, which is accountable before the soul leaves his body, to enable his soul to reach the house of God. With the change of time, man tends to forget to earn righteousness by his hard work, he wants to live a luxurious life by unfair means which is harmful to the society at large. According to H.O.Mawrie, In contemporary society, there are people who ha,,e no fear of sins of incest and sacrilege and keep dev; :s the household deities and worship them. The" ities being the keepers of wealth, material... and splendour. Thesf' deities are of cliff tving ditrercnt qualities. 2._. 21. llipshon Ro_v (Ed.), Where Lies the Soul ofour Race, 1982, p.l H.O. Mawric, The Khasi Milieu, p

13 his fello\\'tnen but should be honest in his very thought and wishes as well.::!' With regards to this tenet, a human being must act and live righteously and ean1 righteousness as long as he lives. Therefore, in the Khasi way of prayers, the word "Aiei" has not been used, which means to get or give by gratis-even from his creator. The Khasis believe in an ever struggle physically and spiritually to attain perfection in life spirituajly. 111is commandment implies that man, as the creature of God has to regulate his inner thoughts, feelings as well as his dealings with purity, truth and honesty as a spiritual tribute to his creator in the after life, which is accountable before the soul leaves his body, to enable his soul to reach the house of God. With the change of time, man tends to forget to earn righteousness by his hard work, he wnntr to live a luxurious life by unfair means which is harmful to the society at large. According to H.O.Mawrie, In contemporary society, there are people \vho have no fear of sins of incest and sacrilege and keep devil as the household deities and worship them. These deities being the keepers of wealth, material prosperity and splendour. These deities are of different types having different qualities. 2 2 '21. llip~l10n l~o.v (Jo:d.), \\'here Lies the Soul of Our Race, 1982, p Mawrk, 11w J<1wsi Milieu, p

14 These evil spirits are mo~tly associated with selfishness, jealousy and wealth. These evil spirits have actually changed the life of the people who propitiated them and also affect Khasi society. According to the collected information through interview, The evil spirits are identified as family deities which have to be propitiated. It is practiced by few misguided families only, and it is not universally accepted by all Khasi people. 2 3 It is found that most of the Khasis did not accept or worship these evil spirits, except those who tend to go away from good thoughts and feelings and abandon their conscience. 2. Ka Tip Briew Tip Blei (knowing Man and God) which enjoins that in order to be conscious of God, one has to be aware of man through services. This tenet of the Khasi religion is that in order to know God, man should know his fellow human being first, this can be done, by serving his fellow human being well this itself pleases 'U Blei' and brings man closer to him. To have a better understanding and good relationship with U 81ei, man should know how to live in hnr mony with his f<>llow human being on earth. 24 '23. An intervirw. ' Pyngropc (Ed.), Ka Thup Buh Jingkynmaw, p.llo. 61

15 H.O.Mawrie in his article, "A Short view of the Khasi Religion" explained that, The Khasi religion in its relevance to man's life conceived God not only as an object of Reason but also as an object of worship. All acts of worship must be guided by reasons and man never go to God if he has no reason, and God himself would never listen to man if man has no reason. 2 5 One whose character reflects the best of man's consciousness is a being who loves God and serves man. In other words, they believe that man can only know God when he knows his fellow men, which means performance of one's duty to them which is to be good, kind and helpful to every one and not to cause injury to any one for one's own profit and pleasure. This creates a sense of duty and obligation towards one another. It gives rise to fellow beings through feelings of love, help, charity and service to one another, this can be described in the following lines : True religious life must express itself in love and aim at the unity of mankind. Bead necklaces, rosaries, triple paint on forehead, or putting ashes, pilgrimages, bathing in hoi~' rivf'r~. tnf'ditntion, or imnge worship do not purify a man as service of fellow creatures does. 2 1j Jeebon expressed his views in these lines: 25. llipshon Roy (Ed.), Where Lies the Soul of Our Race, 1982, p S. Radhakrishnan, The Spirit of Our Religion, New Delhi : Pankaj Publkntion, 1980, p

16 I fapdeng ngi ki briew ngi don, ka jingsngewthuh, ngi don ka jingmut, ngi don ka jingkynnen ia kaba shadien, ngi don ka jingsngewtieng, bad ngi don ka jingsngewshyrkhei, ngi don kajingtriem ka jingsngewma, da kine ki jingmut ki la kyrsiew, bad ki ialam ia ngi ban pyrkhat bad ban ithuh ia u Blei, kum la u trai Nongthaw, kumta kita hi ki jingmut ki la kyntu, bad ki la pynbor ia ngi ban duwai ia u Blei, ba ha kawei ka sngi ban ngin shem ka jingsuk bad ka jingsngewbha ha khmat jong u. 27 (Among human beings there is a perception that hope, fear, dreadfulness are the ways to consider and recognize God the creator, so these thoughtful events instigate and compel man to pray to God, so that one day we will find happiness and pleasure in front of God). The Khasi religion is also known as "Ka Niam Tip briew Tip Blei" (a religion of lrnowing man and God). As it is very natural that unless we love and serve man, \vhom we can see and communicate with each other, it is not possible to love and serve God, whom we can not see. There is no doubt that the Khasi religion starts within the 'Kur' (clan) which is the first social and political entity of the Khasi belief. The way of life of the Khasis in the present day portrays a change contrary to the principles. Another source, observed the fact that, evil forces of theft, robbery, domination, molestation and extortion are the order of the day. People lived and strived with false pride and with a dare devil courage of beating, assaulting, and murdering in cold blood rather than on provocation. 2 8 '27..lt'ehon l~o_v, Ka Kitab Ba Batai Pynshynna Shaphang Uwei U Blei, ShiUong: J~i Khasi Press, 2nd rpt., 1979, pp.' An interview. 63

17 This change has taken place in the society due to a lack of responsibility of the people and laziness. Some people do not want to work hard, they just want easy money even by unfair means which is very harmful to people at large. 3. Ka Tipkur Tipkha (to know one's own cognates and agnates): this word "Tip' conveys an inherent knowledge in-born in man which thrives and grows with his development in stature and intellectual ability. In the Khasi social structure, the family is the basic unit, where the members are taught to know one's own cognates and agnates, educating to know the linage and descent from the blood tie of the mother, where marriage with one's own clan is forbidden as a taboo. So "Tipkur" means to know one's own cognates, and "Tipkha" means to know one's own agnates, in which the prohibitory degree of relationship for three generations is up kept from the father and the womb of the paternal grand -mother (meikha). It is through marriage that the term "Tipkha" came into existence. "Ka Tipkur tipkha" is a respectful recognition of the basic social structure, which consists of either maternal or paternal relationship. All those who are descendants from the same ancestral mother belong to the same 'kur' or clan. Members of the father's clan are not 'kur' but 'kha', so, 64

18 Members of the same KUR, no matter how far removed cannot inter-marry; intra clan marriage is one of the most grievous and mortal sins that a person can commit. Subject to the various kinship restrictions imposed by religion, the "kha" are the clans into which a person can marry. 2 C) Therefore, the foundation of the Khasi society is based on the concept of "kur" and "kha". It enjoins all to know and respect each other, to recognize one's relations on both sides and to give due regard to them. To differentiate the type of love and respect to his 'kur' and his 'kha' is shown in the following lines, Love shown to the 'kur' is informal, free and open except to the maternal uncle though love is there but respect and shyness also prevail. The type of relationship shows to the 'kha' is a fonnal one. Here though love is there but respect is very much important. Members who belong to the father's side are "Ki Nongai Nongsei Rynieng" (the giver of seed and stature). :1n It involves an intricate nehvork of kinship, relationships, sentiments, obligations, convictions and beliefs that weave the Khasi society together. Each clan or 'kur' has its triad, "Ka iawbei" - the ancestral mother, the progenitress. "U Thawlang"- the ancestral father, the progenitor and "U Suidnia"- the eldest brother or the eldest son of the "Iawbei" is the ancestral maternal uncle of the clan. He is also the institutor of the clan's religious rites and rituals, 29. llipshon Ho.v (l':d.), Khasi Heritage, pp J) ngmrx (Eel.), Ka nlllp Buh Jingkynmaw, p. J I 0. 65

19 the builder and consecrator of the clan's ossuary (mawbah). He is the one who intercedes on behalf of the members of his clan before the creator for their misdeeds and sins of omission and commission. All these trace their origin to the seven huts or seven families (Hymiiew Trep Hymiiew Skum), who were the progenitors of the whole Khasi race and from them the organization of the Khasi and the inter-clan relationship is based. Each 'trep' or hut signifies a 'kur'. 'kur' or clan multiplied and increased in numbers out of inter-marriage among the different 'kur'. Each 'kur' traced its descent to "Ka Tawbei Tynrai" or root ancestress. The "jaids" are further sub-divided into a number of"kpohs" which claim "Ka 1awbei Khynraw" or young ancestress as their ancestress. Each 'kpoh' is further sub-divided into a number of families or "iing" and belong to the same )aid'. A family in the past consists of the father, mother, unmarried brothers and sisters, unmarried sons and daughters and grand children. At present there is a kind of change that has taken place in the family, which now consists of only the father, the mother and the children. This is a type of a nuclear family that do not include any other close relation. With the forces of modernization which has swept the Khasi society and brought about a large scale transition in the field of kinship terminology; some people prefer 66

20 the English terms like mummy, daddy, aunty, uncle and the like. A detailed study on the concept of 'kur' will be dealt with in the next chapter. 67