CHAPTER 5. Sanamahi Movement in the 20 th Century

Transcription

1 CHAPTER 5 Sanamahi Movement in the 20 th Century Lainingthou Sanamahi is unseperable from all religious practices of the Meetei. The Meeteis worship the god Sanamahi as the most revered one among others like Pakhangba, Nongshaba, Soraren and many other Umang Lais. It is believed that Sanamahi Religion was followed ever since the Meeteis as a group originated. The Sanamahism had fluctuated in its course which was coming down from early period. Though Vaishnavism was introduced in Manipur and most of the latter Meetei kings gave their full patronage, it could never win the heart of the people. The Meeteis never lost their original beliefs, they always worshipped the deities of traditional beliefs in various ways. So, the introduction of Vaishnavism is in no way the extinction of the old religion. It is true that Sanamahism as a religion was followed ever since nearly 2000 years ago. Kingship in Manipur is associated with Nongda Lairen Pakhangba, the first king of Manipur. It is believed that the kings of Manipur are associated with the re-incarnate of Pakhangba, and this belief is also followed by the worship of Sanamahi in every house of the Meetei community. There is always a particularly earmarked sacred place of worship of Lainingthou in every house. 1 1.Sairem Nilabir, Sanamahi Amasung Sanamahi Laining Eehou in Universal Literary Association (ed.) Meetei Laining (Imphal: Universal Literary Association, 1989), p. 100.

2 160 It is usually believed that Sanamahism as a religion was practiced during the time of King Kangba for the first time in Hayi Chak. This deep rooted beautiful ancient religion of Manipur was abandoned during the time of King Pamheiba or Garibaniwaj ( ). However during the reign of King Charairongba ( ), i.e. the father of the King Garibaniwaj, the influence of Hinduism was felt but it was little and the old religious practices were widely prevalent. The people of this land known as the Meeteis were converted into Hinduism late in the beginning of the 18 th century A. D. during the reign of king Pamheiba. 2 This period from was the most unfortunate period of the Sanamahi Religion. Hinduism is of comparatively recent origin in Manipur. It became the dominant religion of the land during the reign of Pamheiba ( ). As Hodson observes, To the royal will of Pamheiba- the monarch in whose reign the fortunes of the state reached their zenith. Hinduism owes its present position as the official religion of the state. At first the decrees of the King received but little obedience, and the opposition to the change centred mainly round the numerous members of the royal family who were supported, not unnaturally, by the maibas, the priests of the older religion. Religious dissent was treated with the same ruthless severity as was meted out to political opponents and wholesale banishments and execution drove the people into 2. L. Bhagyachandra Singh, A Critical Study of the Religious Philosophy of the Meeteis before the Advent of Vaishnavism in Manipur (Imphal: L. Momon Devi, 2008), p. 5.

3 161 acceptance of the tenets or Hinduism. 3 In 1717, a man from Shrihat District, Narasingh tilla called Shanti Das Gosai along with two followers, Bhagawan Das and Narayan Das came to Manipur crossing Ngaprum Hills to spread Hindu Ramandi religion in the state. When Shanti Das Gosai came to Manipur, he stayed at the palace. When Shanti Das Gosai met the king, Garibaniwaj, he persuaded the king to embrace the new religion i.e., Hindu Ramandi Religion. King Pamheiba or Garibaniwaj switched over completely to the new faith and with his characteristic vigour, he began to enforce it with a degree of ruthlessness, damaging, destroying and trying to abolish the old religion of Manipur i.e. Sanamahi religion. 4 He also tried to change the religion of the people of his kingdom to the new Ramandi religion forcibly. In 1737, in the first day of the month of Hiyangei(October-November), King Pamheiba and Shanti Das Gosai along with 300 followers were to dive in the joining place of the two rivers i.e., the Imphal river and the Iril river called the Erong, now known as Lilong and put on the sacred thread Lukun Thangba and Laimin Louba as a religious norm of the Hindu religious practices. From this day the King was known as Maharaja and Shanti Das Gosai as Guru. 5 And also Lukun Thangba and Laimin Louba was adopted 3. T. C. Hodson. The Meitheis (Delhi: Low Price Publication, 1989), p Khundongbam Gokulchandra, Renaissance of Sanamahism in Sapamcha Sanatomba (ed.)the Sanamahism (Imphal: S. R. Institute of Manipur Studies, 2003), p Sarangthem Boramani Singh, Meitei Ningthourol (Imphal: Sarangthem Boramani Singh, 2005), p. 107.

4 162 by almost all the people of the seven clans/yeks of the Meeteis (by the king on Thursday, half of the month of Hiyangei thanin, October. 6 Embracing the Ramandi religion, a statue of Shri Ram was installed and worshipped as Ramji Prabhu. A big pukhri (pond) measuring 100ft. in length and 100ft. in breath was dug at Wangkhei Leikai and shifted the Ningthem Pukhri (pond) here. When Pamheiba became the King of Manipur, he constructed a new temple near the bank of Ningthem Pukhri, and shifted the statues of Radha Kunja and Kali here at the newly constructed temple at Ningthem Pukhri and the daily rituals of the Ramandi religion were entrusted to Brahmins. The statues of Radha Kunja and Kali were previously inside the palace. The rites and rituals of the ancient ancestral Gods like Lainingthou Sanamahi, Nongsaba, Panthoibi etc. which were earlier done by the Meeteis were also entrusted to the Brahmins. The temples of the Umang Lais were demolished and their statues i.e. Komai (specially facial part) were brought from different places of the state, and buried at the foot of a tree i.e. Ashi Heibong (jack tree) grown at Mongbahanba i.e. Mahabali. A statue of Hanuman was engraved from a big stone brought from Sanakeithel (central market place) and kept in a temple at Mongbahanba. In justification of this point Sairem Nilabir writes: 6. Sairem Nilabir, Laiyingthou Sanamahi Amasung Sanamahi Laining Hinggat Eehou (Imphal: Thingbaijam Chanu Sairem Ongbi Ibemhal, 2002), p. 106.

5 163 In the month of Langban (August-September), 1723 almost all the temples of the Umang Lai were defamed and in this year, in the half of the month of Hiyangei (October-November), King Garibaniwaj destroyed the various temples of the ancient Sanamahi religion in the state. From November of this year onwards the Brahmins were required to do the rituals of the ancient Gods like Lainingthou Nongshaba, Yimkhei Lai, Panthoibi and Lainingthou Sanamahi. In Enga (May-June), 1726, all the Umang Lais (Gods of forest) i.e. ancient Meetei Gods were collected and buried at the feet of a Heibong tree (Jackfruit tree) at Mahabali forest usually known as Mongbahanba Forest. In the same year, on Monday, 20 th July, the idols of seven Gods and Goddesses including Panthoibi, Lainingthou Sanamahi, Soraren, Hoidon Pokpi, etc were broken. 7 Not only this, king Garibaniwaj on the instigation of Shanti Das Gosai also tried to change many of the old cultures and traditions of the Meeteis. Shanti Das Gosai instigated Garibaniwaj to destroy and burn the old Puyas (ancient texts of the Meetei) of the Meeteis. Shanti Das Gosai told Garibaniwaj that the Meeteis Puyas were not meant for men but for the Gods, the Scripts of the Puyas were also the scripts of the Gods and books written with the script of the Puyas were sacred and if it is touched with the feet then something bad would befall on the mankind, so it was better to 7. Ibid., p. 102.

6 164 burn the Puyas. King Garibaniwaj consulted his subjects about the burning of the Puyas. Lourembam Khongnangthaba opposed the burning of the Puyas saying that the Puyas were precious, and sacred to the forefathers, and that it would be a sin to burn the Puyas. He said that embracing the culture of others by looking down upon our own culture would only bring bad name to the king. But the king was too much carried away by Shanti Das Gosai that he paid no heed to any of the words said by his subjects and instead ordered the burning of the Puyas. On the advice of the king, all the Puyas in each and every household of the Meetei family were brought to the Kangla Uttra, and burnt there. Thus, it was on Mera (September-October), 1732 that not less than 120 (one hundred and twenty) ancient Meetei texts, Puyas were burnt at the outside of the Kangla Uttra following the rites and rituals of Hindu cremation. Later, king Garibaniwaj, Shanti Das Gosai and his subjects bowed and prayed to the ashes of the Puyas. The names of the Puyas burnt are as follows: 1.Touroinai Yangbi 2.Pakhangba Yangbi 3.Touroinai Picha 4.Pakhangba Naoyom 5.Sanamahi Naoyom 6.Pakhangba Thiren 7.Sanamahi Laihui 8.Pakhangba Laihui

7 165 9.Sanamahi Leikhan Nongkhan 10.Leithak Leikharol 11.Leikha Nongkharol 12.Leichillon Yumbhi 13.Nongpon Yumbhi 14.Nonglon Yaicham 15.Nonglon Leichillon 16.Nongdon Lanbung 17.Nongdon Leichillon 18.Leiron Yumchetpa 19.Leichillon Naoyom 20.Leipakta Houba Leichillon 21.Patal Langbum 22.Thiren Shakok 23.Shakok Thiren 24.Thiren Shingkap 25.Khunung Shingkap 26.Thiren Meiramliba 27.Thiren Layat 28.Thiren Laicham 29.Thiren Chapee 30.Thiren Thipokpi 31.Thiren Karathong 32.Leishangkhong Thiren 33.Yumbhi Thiren 34.Nongmaijing Thiren 35.Heipok Thiren 36.Langol Thiren 37.Koubru Langkhei 38.Thangjing Langkhei 39.Chingkhei Shekning 40.Chingnga Langkhei

8 Lalambung Langkhei 42.Wangbren Shekning 43.Nunglon Lambuba 44.Nunglon Yumbi 45.Nunglon Khra 46. Nunglon Laicham 47.Khoi Mahou 48.Mahou Langbum 49.Chanta 50.Mahou Shakning 51.Mahou Phijapok 52.Mahou Langbum Then 53.Tanthong Mahou 54.Lemthong Mahou 55.Nongpai Mahou 56.Leihou Mahou 57.Yumbi Mahou 58.Thelthen Mahou 59.Leichai Mahou 60.Thenka Mahou 61.Nonglon Mahou 62.Leiroi Mahou 63.Chakparon Mahou 64.Here Langsung Mahou 65.Kethun Mahou 66.Chakron Thenkaba 67.Keparon Thenkaba 68.Konna Nungpung Koiba 69.Patal Langbum Ariba 70.Nongdon Here 71.Khunung Shampum 72.Thiyanlon

9 Manatlon 74.Chulatlon 75.Maraklon 76.Here Langsunglon 77.Chongkhuron 78.Khambiron 79.Layat Thenggouron 80.Charapron 81.Apoklon 82.Apok Langbum Lon 83.Langmaiching Chinggairon 84.Heipok Chinggairon 85.Chingthang Chinggairon 86.Koubru Chinggairon 87.Thangjing Chinggairon 88.Kotrang Kokphairon 89.Chongkhu Lambi 90.Khunung Punggoiron 91.Khabi Thelenlon 92.Shibika 93.Jating 94.Khunthok Yangbi 95.Chingshatlon 96.Mahou Yangbi 97.Uron 98.Waron 99.Pabot Khangchinglon 100.Langbum Langbumlon 101.Kri Langsung Lon 102.Thayang Hibumlon 103.Shingkhal Langkhalon 104.Shingtapum

10 Sana Shekning 106.Poireiton Khunthokpa 107.Poireiton Ningchit 108.Khamoi Yamoi Shekning 109.Sanamahi Thiren 110.Pakhangba Thiren 111.Nongshaba Khunthok 112.Nungbi Nungthalon 113.Waba Langkalon 114.Kongkha Laichouron 115.Seloi Ningshitlon 116.Papham Uhouron 117.Numit Thenchanlon 118.Tha Kherunglon 119.Thawanmichak Kherunglon 120.Taoma Hiyang Kolonna Besides the above mentioned Puyas, many more Puyas relating to religious rites, rituals and songs were also burnt and this day is known as Meetei Lairik Manghanba Numit. It is still observed as Puya Meithaba Day in the Meetei Society. 8 King Garibaniwaj, on embracing the Hindu religion, thought that it was useless to keep God Sanamahi in the palace and consulted Pandit Moirang Lanhanba about the matter. When the Pandit advised the King that the breaking of the Kollu (statue) of the Sanamahi would not be good for the king, the king paid no heed to what the Pandit said. One early morning in Engen,(June-July), 1726, the Lainingthou Sanamahi statue which had been 8. Ibid., pp

11 169 worshipped in the Apong Ingkhol was taken out when all were still asleep and the king broke the statue of Sanamahi. As a result of it, it is said the king s son, Sanahal fell ill. The Maharani, wife of the Garibaniwaj also felt seriously sick without any symptom and she was about to die. When the king called Pandit Moirang Lanhanba, the latter said that it was the result of the breaking of the Sanamahi statue. The Maharani became aware of this, and this made the king angry, and thought that it must be the Pandit Moirang Lanhanba who told the Maharani about the breaking of the statue. The king called Pandit Moirang Lanhanba to come to the palace. On hearing this, the Pandit knew that the King was angry and he would soon be punished. So, he prepared himself to face his death. The king ordered the death of the Pandit by trying him in the Sanakeithel (Central market place). After the trial it was ordered that the Pandit be put on the trellis and be subjected to chocking by burning chilli underneath till death. So, when the Pandit was tried, and chilli started burning, Lainingthou Sanamahi took the form of a strong wind and started to blow the smoke of the Chilli towards the palace. Pandit Lanhanba did not get even a slight smell of the chilli smoke. The smell of the burnt chilli filled the palace, and the king, his queen, nobles, the servants, and each and every people living inside the palace ran outside. The smoke chocked them, and they coughed and sneezed, and all were grasping for breath, when all of a sudden Lainingthou Sanamahi took the form of thunder, and the deafening sound of thunder filled the air. Seeing the wrath of Lainingthou Sanamahi, Shanti Das Gosai became very frightened. Shanti Das Gosai

12 170 came to meet the King, and told the king that Lainingthou Sanamahi was not a simple god, but a very powerful one. On the instigation of Shanti Das Gosai the king apologized to Lainingthou Sanamahi and promised to make a new statue of Sanamahi. The Pandit Moirang Lanhanba was freed and was escorted to his home in a chariot, and only then, the chilli smoke subsided. The next day, the king sent his servants to collect money from each and every household and the rest of the money was funded by the king, and new statue of Lainingthou Sanamahi and Ima Leimarel Shidabi were installed on the 1 st Manipur Rifles Ground, in Imphal on the 1 st August, 1733 (Thawan Nongma Panba) and worshipped the deities. 9 In this way, on the advice of Shanti Das Gosai, Garibaniwaj tried to abolish the ancient Meetei religion and right from this moment onwards the religion suffered a great blow and a downfall of the religion occurred. Thus, to stop the forcible conversion of the Meeteis to Hinduism, Meetei Maichou (great Pandit) Lourembam Khongnangthaba took the help of some of the Manipuri princes. The followers of Chit Shai killed Shanti Das Gosai at Khujairok (now Gosai road). The misunderstandings among the family members of the king as well as the degradation of the old Sanamahi religion were due to his instigation, so he was killed. 10 The peak of Hindu religion in Manipur was during the time of Maharaja Bhagyachandra ( ). In 1780, he made a wooden statue of 9. Sarangthem Boramani Singh, Meitei Ningthourol, n. 5, pp Sairem Nilabir, Laiyingthou Sanamahi Amasung Sanamahi Laining Hingat Eehou, n. 6, p. 107.

13 171 Shri Shri Govinda. 11 Ras Leela was played in front of the Shri Shri Govindaji. It was also during his time that the story telling of Ramayan and Mahabharat along with other religious stories related to the Hindu religion started. During his period, the seed of Brahmasabha was sowed because the Pancharatan was constituted and the Hindu Gouriya rites and rituals were largely practised. A book entitled Wayel Lairik enumerating all the do s and don ts to be followed by the Meetei Hindu follower was written during his time. Charak Puja was observed all over the state, on the day of Cheiraoba. During the time of Chandrakriti also efforts were made to fully convert all the Meeteis into Hinduism. The observance of Chinggoi Eruppa, in which Nonpok Ningthou was prayed, was changed into the festival of the day of praying Baruni Mahadeva. The book known as Wayek Lairik from the time of Bhagyachandra was enlarged and became to be known as Vavabhasta. During his time, a book called Meetei Puran Vijay Panchali with the sole aim of conversion of the Meeteis to Hinduism was written. During the time of Sir Churachand also the conversion of the Meeteis into Hinduism still continued, and the Maharaja forced upon the people several religious hardships. The Moirang Kangleiron, one of the highest Meetei Sahitya was banned during his time. Attempts were made to abolish all the old Meetei religious practices. 11. Ibid.

14 172 Thus, the old Meetei religious rites, customs, language, scripts, etc. were totally changed and banned, and the people were forcibly converted to Hinduism. After nearly 200 years of abandonment by the people, the religion was again renewed however, under the guidance and hard working efforts of Naoriya Phullo. The revival of the old Sanamahi religion by leaving the Hindu religion and its rituals is usually known as Sanamahi Revivalistic Movement. 12 Sanamahi Revivalism Movement under Naoriya Phullo The Sanamahi revival movement first started from Cachar. Later, it spread to Kangleipak (Manipur). The Sanamahi movement at Cachar was spreaheaded under the leadership of Naoriya Phullo. Naoriya Phullo was born on Tuesday, August 28, 1888 at Laishram Khul Maning Leikai, Cachar. Right from his childhood, he was a man of great personality and principle and his grandfather Herando often called him Phundrei. His father s name was Chaoba and mother s name was Thambou. Naoriya Phullo was the second among four siblings of his parents. Phullo s grandfather, Naorem Herando, was the person behind the establishment of the Naorem Clan in Laishram Khul at Cachar before the 12. Sairem Nilabir, Sanamahi Amasung Sanamahi Laining Eehou in Universal Literary Association (ed.) Meetei Laining, n. 1, pp

15 173 coming of king Chourajit from Meetei Kingdom. 13 Naoriya Phullo had his first schooling as a child from an L.P. School at 34 Rajeshwarpur. On seeing Phullo s behaviour, the way he spoke, his always smiling face, and his composed face Phullo s teacher called him Phul meaning flower. In Bengali, Phul is often pronounced as Phullo. Like this Naoriya Phullo got his name Phullo and everybody knew him by this name afterwards. After passing out from the L.P. School, Phullo had his schooling again in Lala U.P. School. After this, Naoriya s next schooling was at the Hailakandi Government English High School, the school was 9 miles away from his home and it took one and a half hours to reach. 14 When Phullo was studying in Class Four, his father Chaoba passed away and in the next year he was married to the Sanarei, the youngest daughter of Moirengjamba Angoubi. Regarding the various jobs that Naoriya Phullo took up after his schooling, Huidrom Tomchou gives his views, on the 122 nd Birth Anniversary Celebrationof Naoriya Phullo as follows: After his schooling in the year 1914 he took up a job as a teacher in the same school, where he did his schooling i.e., Government Victoria Memorial High School at a salary of Rs. 10 per month. Later in 1917, he took up a job as a clerk in the D.C. office, Silchar. On February 19, 1918 he 13. Sairem Nilabir, Laiyingthou Sanamahi Amashung Sanamahi Laining Hinggat Eehou, n. 6, p Ibid., pp

16 174 joined the Dibrugarh Reserve office as a Police Sub-Inspector at a salary of Rs Sairem Nilabir, however, presents a different version regarding the employment matters of Naoriya Phulla. According to Sairem Nilabir, Naoriya Phullo sat in an Entrance Examination in 1914 in which he passed and became the first person to clear the Exam from Jaribon area. After this he became a teacher in Hailakandi High School. Later he became the Assistant Headmaster of Lala M.E. School. In 1916, he left his job as a teacher and took up a new job in D.C. office, Silchar. Later in 1917 he got selected as a sub-inspector in Assam Police Department and was posted in Dibrugarh for the first time. 16 Meanwhile, Phullo began to focus on ancient Meetei Philosophy regarding religion and its beliefs. There is a reason behind Phulo s interest in ancient religion and its revivalism. Right from the time when Phullo was a teacher, upto the time when he took up a job as a sub-inspector his Bengali friends often asked him, whether the Meeteis had a religion of their own or not? And whether they had their own traditional religious norms and beliefs and language? These 15. Huidrom Tomchou Mangang, Meeteibu Kangbiramba Athoiba Laipok Phundrei in Laininghal Phundrei (Phullo) gee 122 Suba Mapok Numitka Mari Leinana Phongjaba (Ningshing Chephong Anniversary Journal, Imphal: Naharol Yaitong Lup, International Asiatic Meetei Cultural Youth Organization, Apokpa Marup), pp Sairem Nilabir, Laiyingthou Sanamahi Amasung Sanamahi Laining Hinggat Eehou, n. 6, p. 115.

17 175 abusing remarks of his Bengali friends were a turning point for Phullo and he decided to study and learn Meetei religion more deeply. When he went for an official tour some places of Assam, he tried to study the origin of the Ahoms. He often went to Meetei inhabited areas in Assam and had mutual talks with the elderly persons and asked about the reasons behind the Meeteis inhabiting in Assam. 17 In the book entitled The Sanamahi Laining published by Sanamahi Lainingkol it is written in the first chapter the reasons behind Phullos interest in Sanamahi Religion and its Revivalism which thus runs: During this time, the Hindu Meetei living in Cachar often tried to imitiate Bengali Language and Script. When he was studying, his Bengali friends very often asked him about his language and its script. They asked him about his God and the religion he followed. When all these questions were asked, Phullo often could not answer and was ashamed of it. The Meeteis living in Kangleipak (Manipur) often do not face such types of hurdles. For Phullo, who had often been insulted by the Bengalis constant and serious thought for the revival of ancient Meetei religion and its culture and tradition as well as its language was always in his mind Ibid., p Sairem Nilabir, Sanamahi Laining Hourakpa Amasung Chaokhatlakpa in Sapamcha Sanatomba (ed.) Sanamahi Laining (Imphal: Sanamahi Lainingkol, Imphal Sanglen, 2007), pp

18 176 Naoriya Phullo took a very keen interest in the Meetei ancient religion. But a very important ancident in his life became a turning point for him. One day Phullo was returning from his duty and was passing through a dreaded place on the hillside. He was then about 38 years of age. Phullo was driving very fast as he was frightened of the place and was driving on the middle of the road when he saw an odd looking Meetei man, wearing a stripped traditional tribal dress sitting on the branch of a tree, and he was staring at Phullo. The stray looking man stopped Phullo, and told him to resign from his job and that he himself being a Meetei should work for the Meetei revivalism. He said that Phullo had been sent to save the Meetei culture, and there was no one who could save the Meetei religion, rituals and beliefs or it would be too late. This incident was a great turning point for Phullo, and from that day onwards the revival of Meetei religion, rituals beliefs, traditions and culture became his motto. 19 Again, one day on October 16, 1927 at the Amingaon Railway Thana Office, he was able to get the blessing of God Ibudhou Pakhangba. When he was in the office an old Meetei woman spent a night at the station. At that night, this old woman came in Phullo s dream and poured a big bottle of ink in Phullo s mouth and said that the flowing ink will never end Ibid., p Ibid.

19 177 In yet another incident on April 16, 1928, Thursday, he met an old priest. The priest gave his blessing to Phullo and this proved to be a very important event and another turning point in the life of Naoriya Phullo. 21 This old man gave important advice to Phullo. He also blessed Phullo by saying that he would surely win his way. This incident provoked Phullo to work hard and gave him the power of determination and faith in his work. On the August 26, 1928 when Laininghal Phullo was at Amingao Railway station he again got the divine blessings of God. At the Railway station, he met a god-like man, who said that the forefathers of the Meeteis are in chains and kept in prison and that only Phullo could save them. He told Phullo to bring some papers and pen, to come to the meeting place of five hills near the Brahmaputra river. When Phullo went to the said place, the god like man taught Phullo the lost age old language of the Meeteis and Puyas for three days without eating anything. 22 Following these incidents, Phullo started to work for revival of the Meetei religion, culture, faith, tradition and revivalism without hesitation and with a renewed faith. After quiting his job as a police sub-inspector Naoriya Phullo started a religious group on the April 30, Monday, 1930 known as Apokpa Marup 21. Sairem Nilabir, Laiyingthou Sanamahi Amasung Sanamahi Laining Hinggat Eehou, n. 6, p Ibid., p. 28.

20 178 with the main objective of reviving the Meetei Sanamahi religion, with its base at Cachar. 23 Such religious group organizations were formed by Phullo and some like-minded people under his leadership. Phullo also wrote many books on different subjects in relation with the rites and rituals, the origin, custom and culture of the Meeteis to show that the Meetei also have the essential elements of their own religion. In 1934, the news of the forming of a Meetei revivalist group called Apokpa Marup in Cachar reached Manipur. The news of the Meetei revivalists group called Apokpa Marup, was first heard in Manipur by one Takellambam Bokul from a person living in his locality and who had visited Cachar. The next year in 1935, on the day of Krishna Asthami, Takhellambam Bokul and one Pukhrambam Surchandra and another Pukhrambam Ibomcha together went to Cacher. When they were in Cachar, they meet Phullo and talked about the Meetei religion, and its cultural beliefs and traditions. Takhellambam Bokul, Pukhrambam Surchand and Ibomcha stayed in Cachar for one year and nine months. During their stay at Cachar they had the privilege to discuss about Sanamahi Laining with Phullo and were impressed by the arguments given by Laininghal Phullo. Then instantly there itself they denounced Vaisnavism. Coming back to Manipur, they tried 23. Sairem Nilabir, Sanamahi Hourakpa Amasung Chaokhatlakpa in Sapamcha Sanatomba (ed.) Sanamahi Laining, n. 18, p. 10

21 179 to bring forth a new hope for the revival of the ancient Sanamahi religion. They initiated procedures for forming a religious organization. An organizing committee was formed consisting of seven members. They were Takhellambam Bokul, Pukhrambam Surchand, Pukhrambam Ibomcha, Angom Nungshirei, Angom Lila Singh, Lukram Iboton Singh and Toijam Yaima. These seven people played a major role in bringing a new era of Sanamahism in Manipur in the subsequent years. At that time, though not openly expressed, the Manipuri Hindus were not satisfied with the strict rules and regulations of Brahma Sabha. The people were heavily burdnened by the act of untouchability, Chandan Senkhai, Napet Senkhai, etc and it was one of the causes that helped the revival of Sanamahi religion among the people at large. 24 On May 14, 1945, the Meetei Marup was formed. This led to the revival of Meetei traditional cultures, customary practices, and traditional religious ceremonies relating to the Meetei society. The formation of Meetei Marup was a moral booster to the people who were now and then victims of the strict code of conduct of the Brahma Sabha. This formation also led to the conflict between the followers of Sanamahi religion and those who followed Hinduism. In 1947, 38 members of the Meeteis Marup were excommunicated by the Brahma Sabha, vide memo no. 61Br, S.R. dated Khundongbam Gokulchandra, Renaissance of Sanamahism in Sapamcha Sanatomba (ed.) The Sanamahism, n. 4, pp

22 180 In order to preserve and revive the old Meetei Sanamahi religion, Naoriya Phullo wrote many books. Phullo wrote many disciplinary books, with the aim of giving moral lessons to the youths. Some of his books are Thaina Nongin, Hounabung Amasung Lannabung, Apokpa Mapugi Tungnapham, Meetei Haoupham wari, Tangbanba Amasung Lainingthou Laipao, Ahan Yathang, Pamheiba, Eigi Wareng, Singtha Cheitharol, Sokok Thirel, Konseng Tureisengba, Laining Khuda Nipal, Chingnung Lairembi, Echel, Erai Purel, Meetei Esei, etc. Some of the books written by Phullo are briefly discussed below: Ahan Yathang: This book entitled Ahan Yathang is a book written by Naoriya Phullo and this is a book of question and answer type. In this book important customary laws and traditions are discussed. The inter-women connection between family life and religious traditions are analysed in a question and answer way in this book. The book was written in such a way as a means to show the path to the growing youths. The title of the book also clearly shows that with the blessings and approval of the elders the younger generations should marry and establish a family. In short, the aim of the book was to teach the old Meetei religious philosophy to the growing youths of the new generation. Some important questions discussed in this book were- How was mankind created or made? Who created men and how? Was it created by Apokpa? Who was Apokpa? Who was Sanamahi? What is

23 181 meant by religious path? What would be the right path/way towards a true religion? Was there a form and shape of Taibang Mapu (Almighty/maker of mankind)? What religious practices are to be followed by a religious man? Under what name, the Taibang Mapu is to be worshipped by men? What would become of the believers of Taibang Mapu later? These are some important questions that are being asked regarding the religious practices in this book. 25 Thaina Nongin: Thaina Nongin a book having 22 pages is a book mainly composed of poems. In this book, Naoriya Phullo wrote about Tangbanba Mapu and also wrote about the Meetei religious faith in a poetic way. The book was about the fighting or argument of two birds. Thaina and Nongin in heaven and the story of their arguments during the fight were presented in a poetic form in this book. Two birds sitting in the heavenly world meant the presence of the soul inside the body. Those birds sitting on the branch of a tree in a carefree way and free to fly anytime are like the soul inside the body. The soul flies away when the person dies. In this way, the soul is compared to a bird and the inner idea is expressed in this way. From the one soul in a body two different thoughts sometimes happen, and these are compared to Thaina and Nongin in the book. The moonlight crazy Thaina is the unmarried woman, who is a religious person too, while the Nongin, who 25. Laininghal Naoriya Phullo, Wareng Apunba (Heilakandi: Apokpa Marup, 2012), pp

24 182 is very happy in the rain, is the married woman, who is also taking part in life s different turns. In this confused world, those who get the blessings of God only can steer the two different thoughts in the rights direction. Thus, taking the help of the idea of Thaina and Nongin, Naoriya Phullo tried to guide towards a renewed religious spirit. 26 Meetei Houbam Wari: The Meetei Houbam Wari was written by Naoriya Phullo in the year This book was written with a view to reviewing the Sanamahi religion and the origin of the Meeteis. In this book, Phullo expressed his idea that there are unlimited resources to study the real origin of the Meeteis and the early religious beliefs regarding the Meetei religion is also focused in this book. The Meeteis are not dependent on any other group. So, it will not be hard to study and find out the origin of the Meeteis. The Meeteis originated independently, without depending on any other group. Even though the Meeteis accepted the religious practices and customs of the Mayangs, the Meeteis cannot be Mayangs. Though the Meeteis accepted the religion of the Mayangs, the forefathers of the Mayangs cannot become the forefathers of the Meeteis Laininghal Naoriya Phullo, Seireng Apunba (Assam: Apokpa Marup, 2012), pp Laininghal Phullo, Meetei Houbam Wari, (Cachar: Moirang Ngamba Munal, 1934), p. 31.

25 183 At a turning point in the history of Manipur the old religion had been replaced by Hinduism. The old Sanamahi religion of the Meeteis has its own religious practices and rituals. The adoption of Hinduism by the Meeteis could not completely erase the age old faith of the Meeteis. So, the time has come for us to find out the real origin of the Meeteis. This view was expressed by Naoriya Phullo in this book as a message to the younger Meetei generation. In order to revive and know about the old religious practices and beliefs of the Meeteis it is necessary to find out the real origin of the Meeteis. If one knows where he was born, then he can know who he is. If one knows himself then he can perform his duties properly. If one does his duties faithfully, then he can succeed in life. If one knows his origin then, he can automatically know about the religion that he follows its religious practices, beliefs, norms etc. 28 Thus, in this book Naoriya Phullo wrote and tried to give the message to the people regarding the origin of Meetei religion, its background and also about the early religion of the Meeteis prior to the arrival of Hinduism in Manipur. Before the coming of Hinduism in Manipur, the ancient people of the state, prayed and worshipped and addressed their ancestral Gods as Umang Lai or Yum Lai respectively Ibid., p Ibid., pp

26 184 Further in this book it also said that Chingngu Khoiyum Yaibirel Shidaba, Leimarel Shidabi and Lainingthou Sanamahi, Lainingthou Pakhangba were gods and they were very important and according to the views of the elders, these deities occupied a very important place in the Meetei religion. 30 Thus this book depicts the history of the origin of Meetei religion before the arrival of Hinduism. As a result of the adoption of Hinduism by the Meetei the original customs, practices and rituals of the old Meetei religion had been forgotten, and this resulted in the less use of the Meetei language during religious rituals and ceremonies. The underestimation of our own language and scripts was well expressed and condemned in this book. Even when a human being is inside the womb of his mother, his language is felt in his dreams, in his nerves, in his skin and in his entire whole, and if it is said that his language is polluted, then it is a foul-saying. If his language is polluted, then his forefathers are also polluted. If the forefathers are polluted, then how can the children be not? If somebody from another group i.e. not a Meetei says that our language Meeteilon is polluted then that is another case. But, if a person having the same language, culture and origin says that his language is a polluted one, then it is a big mistake. 31 The looking down upon Meeteilon shocked Naoriya Phullo and he wholeheartedly condemned it. He tried to awaken the fainting Meeteis and 30. Ibid., p Ibid., p. 75.

27 185 said that the Meeteis had badly treated their language and its scripts and that is the reason for the underdevelopment of our script and language. Because we Meeteis never write any books, so our scripts are not developed, many important stories related to our culture have been lost and forgotten. Because we don t have any books, people from other state to claim that we are illiterates. If others can use their script and language why can t we Meeteis also use our script and language and thus develop our language, just as others do. 32 Frankly speaking, this book was aimed to revive the old Meetei script and language and religion. The Meeties were lost in Hinduism and it was time for them to wake up or else it will be too late for them and the time has come to study and know about our own origin, culture, beliefs and religious practices, which actually belong to us. The remaining books written by Naoriya Phullo also gave the same idea of Meetei revivalism and its religion. In his book, Pamheiba, Naoriya Phullo in order to bring a revival of the Meetei religion wrote the reasons why the old Meetei religion died, and how the new religion of Hinduism was adopted by the Meeteis. In Eigee Wareng, Naoriya Phullo gave many good and truthful advices especially to those Meeteis who had followed Hinduism, and asked 32. Ibid., p. 57.

28 186 them to awake from their sleep. In his book, he wrote about the many festivals of the Hindus and how it was a waste of time and money for the society. We must not waste our time and money on such festivals because it will not give us anything useful. The Meeteis by abandoning their old religion and embracing a new one need to awake soon and revive our old religion and embrace the Sanamahi religion and most of the books written by Phullo were based on this idea only. The writing of several books by Phullo on Meetei religious revivalism enchanced a lot in the revivalism movement of the Sanamahi religion. Along with writing books, he also established several groups and organizations. Revivalism movement of the Sanamahi religion mainly started during the 20 th century. The revivalism movement of the 20 th century spread to different parts slowly. A bomb was dropped in Imphal on May 10, During the Second World War people were dispersing here and there to save their lives. Two years later after the war, people came back their respective homes and they started again the movement of Sanamahism strongly. The year 1944, 2 nd September, the full moon of Langbal was observed as a red letter day for the Sanamahi revivalist. A meeting was held at the house of Lukram Liklai at Wangkhei Thambalkhong, Imphal presided over by Pukhram Surchand for

29 187 the reviving of the Sanamahi religion. As mentioned in chapter iv the eleven members present in the meeting were the great revivalists, namely, 1) T. Bokul, 2) P. Surchand, 3) P. Ibomcha, 4) Angom Nungsirei, 5) Lukram Anganghal, 6) T. Yaima, 7) W. Modhusudon, 8) S. Angou, 9) L. Modhumangol, 10) Angom Jadhob, 11) Hiyangthang Tonna. They played active role in reviving the religion. Takhellambam Bokul, Pukhrambam Surchand and Pukhrambam Ibomcha gave a detailed account of Naoriya Phulo the last meeting held in Casar Jaribon Laishram Khul. They minutely discussed the indegeneous religion (Sanamahism) at the meeting. They offered a feast to the Sanamahi, the creator of the universe. After paying offerings and prayer to God Sanamahi thirty five of them including females dined together. After the lunch, the meeting was further proceeded and they discussed about the Sanamahi and the following resolutions were unanimously passed. 1) To give up the present religion which is being adopted by the people on the ground that it is borrowed from outsiders and thereby to revive Sanamahism, the indegeneous religion of the Meeteis. 2) To expose the above fact to the people in no time and to meet and discuss the Sanamahi religion every Sunday at 8 a.m. at Sarangthem Angou s house at Thambalkhong.

30 188 The members of the revivalist movement who attended the meeting contributed a sum of Rs. 840 for the cause of Sanamahi revivalism. After the meeting, one month later, they started spreading the Sanamahism in every nook and corner of Manipur. People were made aware of the Sanamahism, the origin of the Meetei, the religion, custom and tradition of the Meetei, the indegeneous group of Kangleipak (Manipur). The places they had been spreading were Kameng, Luwangshangbam, Hiyangthang, Keishampat, Tera, Sagolband, Yairipok, Top Chingtha, Ucheckon, Yurembam, Lamangdong, Toubul, Khoijuman, Phabakchao, Ethai, Mongshangei etc. 33 Again, a joint meeting was organized at the residence of Pukharambam Surchand on May, 13, 1945 on the eve of the formation of Meetei Marup. Many resolutions were passed. Some of the important ones were: a) To accept and follow Sanamahi religion and to perform all the religious ceremonies in Meeteilon (Meetei Language). b) To give up pride in religion, to develop Meeteilon to the masses by publishing related books in Meeteilon. c) To form a rule making body, (Pathap Piba Kanglup) consisting of Takhellambam Bokul as Chairman, Nongthombam Gouro as Secretary and the other members were Angom Nungshirei, Sarangthem Ibomcha, 33. Sairem Nilabir, Laiyingthou Sanamahi Amasung Sanamahi Laining Hinggat Eehou, n. 6, pp

31 189 Ngasekpam Manikchand, Pukhrambam Surchand and Pukhrambam Ibomcha. d) To adopt the seven coloured flag signifying the seven yeks, as the official flag of the Organisation. e) To name the organization as Meetei Marup. f) To denounce Hinduism from the day and to place the resolution on the following day s meeting. 34 The above point is briefly described by Sairem Nilabir, In 1945 May 13, a meeting was held at 2 pm at the residence of Pukharam Surchand at Thambalkhong for those who were interested in Sanamahism. About 150 people attended the meeting. In the said meeting the agenda to be discussed was moved by T. Bokul, P. Surchand and P. Ibomcha. The agenda of the meeting was read out by Ngasekpam Manikchand and the agenda was supported by Wangkheimayum Modhusudhom, Chongtham Gouro, Sarangthem Angou and Nongthombam Jogin. The following decision was unanimously passed. 1) To follow Sanamahism, which was being used by their forefathers and to use the mother-tongue in any religious ceremony. 2) To give up the belief that one religion is better or more important than another. To promote and develop the Meeteilon (Manipuri 34. Khudongbam Gokulchandra, Renaissance of Sanamahism in Sapamcha Sanatomba (ed.) The Sanamahism, n. 4, p. 37.

32 190 Language). To live peacefully and harmoniously by working hard etc. The meeting which would be held 14 th May the next day was also fixed on 13 th May. 3) The following members were selected as office bearers: A) Pukhrambam Surchand (Thambalkhong) -President B) Ngasekpam Manikchand (Sagolband) -Vice President C) Nongthombam Naran (Luwangshangbam) -General Secretary D) Pukhrambam Ibomcha (Thambalkhong) -Asst. G.S E) Chongtham Gouro (Khwai Lalambung) -member F) Lukram Iboton (Thambalkhong) -member G) Haobijam Iboton (Keishampat) -member H) Mongjam Iboton (Hodam Leirak) -member I) Asem Senapati (Sega road) -member J) Sarangthem Angou (Thambalkhong) -Member K) Tonna (Hiyangthang) -member L) Gurumayum Bineshor(Thangapat Mapal)-member M) Sansenbam Nityai (Kameng) -member N) Takhellmayum Chaoba (Phougaichao, Ethai)-member O) Tongbram Ningol Sabi (Ningthem Pukhri Mapal)-member 4) A sub-committee with the following members was constituted to frame rules and regulations: A) Takhellambam Bokul (Keishampat Leimajam Leikai) - President

33 191 B) Nongthombam Gouro (Luwangshangbam) - V. P. C) Angom Nungshirei (Thambalkhong) - member D) Sarangthem Ibomcha (Thambalkhong) - member E) Ngasekpam Manikchand (Sagolband) - member F) Pukhrambam Surchand (Thambalkhong) - member I) Pukhrambam Ibomcha (Thambalkhong) - member 5) The following were selected to form the Cultural sub-committee: A) Lukram Iboton (Thambalkhong) - President B) Konjengbam Nabachandra (Kameng) - V.P. C) Chongtham Gouro (Khwai Lalambung) - member D) Lairenmayum Nityai (Kameng) - member E) Toijam Yaima (Thambalkhong) - member F) Angom Lilashing (Thambalkhong) - member G) Waikhom Kanhai (Luwangshangbam) - member 6) To give up the practice of long painting sect marks at the nose, foreign religion (Hinduism) wearing sacred six thread over the left shoulder and hung under the right arm, and singing song in foreign language etc.

34 192 7) They unanimously agreed to make national flag of the colours of seven yek (clans). 8) They further collectively agreed to form one organization called Meetie Marup for reviving Sanamahism. 9) They declared that they had given up the Hinduism forever. And they further agreed to announce the decisions adopted at the meeting held on 13 th May. It was on Monday morning, Kalen, Humni Panba, Meetei Lunar Calendar (May 14, 1945) at Thambalkhong. The place was full of noise that many followers of Sanamahism were engaged in their respective duties. They were ready to offer something to Lainingthou Sanamahi, the creator of the universe. They cooked for the deity and they offered food to Lainingthou Sanamahi at about 11 a.m. About 170 people dined together. A function or programme was held with devotional songs. The function was presided over by Wangkheimayum Modhusudon at about 1 p.m. Before the devotional song, he declared, Let us sing devotional song on this auspicious day. The drummer started beating the drum by uttering these words, Hung Shidaba, Ibungo Apokpa Poklen Pokpa, Shatlen Shatpa Shidaba Mapu (these words are the depiction of God). The singer started singing Hungna Ningna Naongne. The song was sung by Kongjengbam Nabachandra and assisted by Nongthombam Momon. The group song was

35 193 sung by 18 singers. Lukram Iboton and Phurailatpam Sanahanba were the two accompanists. The devotional song programme came to an end by singing Nonggalambi song. Takhellambam Bokul, Chief organizer of Pathab Piba Kanglup (Sub-Committee of Rules and Regulation), published a book based on Eigee Wareng written by Naoria Phullo and the Sakok Thirel, a book written on the creation of the universe at 3 p.m. Pukhrambam Surchand delivered speech about the song sung by the singers and he thanked all the singers for singing in their mother tongue (Meetei language). Pukhrambam Ibomcha spoke in detail at the meeting about how Shanti Das Gosai, coming from outside Manipur, spread Ramandi religion suppressing the indigeneous religion of the inhabitants and how the king Pamheiba in conspiracy with the Shanti Das burnt the old scripts of the Meeties. Ngasekpam Manikchand, one of the followers of Sanamahism read out the decision taken in the last meeting. All the people gathering in the function approved the decision by praising the organizer and all the people were glad. There were about a thousand people in the meeting. At the end of the function, Pukhrambam Surchand declared that Lainingthou Sanamahi is the greatest of all the gods and the people gathering at the meeting expressed their approval and shouted motherland the best of all the lands. Last but not least Naoriya Phullo is the best. They accepted all these. In this way, the function was over.

36 194 On May 20, 1945 at about 1 p.m. there was a joint meeting of the office bearers with all members of the sub-committee at the residence of Pukhrambam Surchand. Pukhrambam Surchand and Takhellambam Bokul were President and Chief Guest respectively in the meeting. The following persons: 1) Takhellambam Bokul, 2) Pukhrambam Surchand, 3)Pukhrambam Ibomcha, 4) Gurumayum Bineshor, 5) Ngasekpam Manikchand, 6) Nongmaithem Naran and 7) Tensubam Lamphel were entrusted with the spreading of Lainingthou Sanamahi as per the fifth resolution of the meeting. Two females, namely, Tongbram Chanu Sabi and Athokpam Chanu Takhellambam ongbi Jubote were selected from among the females for this purpose. The third decision of the meeting selected five persons, namely, Gurumayum Bineshor, Ngasekpam Manikchand, Pukhrambam Ibomcha, Khundrakpam (Sanasam) Mani and Takhellambam Chaoba and they were entrusted with the hymn and service for Lainingthou and the teaching of devotional song to the people in connection with Sanamahism. Takhellambam Oja Bokul spoke about the relationship between Apokpa Marup of Cachar and Meetei Marup of Manipur. He said further that Naoriya Phullo started the movement of Sanamahism by establishing Apokpa Marup in The Meetei Marup was established on 14 th May,

37 as a branch of Apokpa Marup. The formation of the Meetei Marup in Manipur was considered as a big step in the revival of Sanamahi religion. 35 Thus after a long forgotten time the 20 th century saw the revival of the Sanamahi religion. Many new religious groups, aimed at revivalism of the religion were established one by one. An example is the Meetei Laining Marup established in The members of this group resolved that they had denounced the Hindu religion and have come back and accepted the Sanamahi religion as their original and ancestral religion. In order to give a fine touch to this movement, a committee comprising 10 members was also formed. The members of the newly formed Meetei Marup faced several hurdles and hindranes from the Brahma Sabha. After facing several hardships the Sanamahi religion began to spread. The publication of several books related to Sanamahism has restored and strengthened our religious share and places which were over under the hands of Hinduism followers. After the publication of several books relating to Sanamahi revivalism, some books dealing with rituals of Sanamahi religion were also published. For example, Thokchom Thokachandba Meetei s Thouram Pareng Ashuba, Laishram Manaobi s Meetei Inaat, Moirangthem 35. Sairem Nilabir, Laiyingthou Sanamahi Amasung Sanamahi Sanamahi Hinggat Eehou, n. 6, pp

38 196 Ibungtombi Irat Thounirol Amadi Laison Tinson, Sagolshem Rajmuhon Meetei s Puwari Yaibi Meeren Thounirol etc. may be mentioned as eyeopening works on Sanamahism. During the time of king Pamheiba or Garibaniwaj, an idol of Sanamahi was made. This idol was placed and worshipped at the residence of Surjamani Sharma, a resident of Keishamthong Moirang Ningthou Leirak, Imphal. The followers of Meetei Sanamahi religion in 1975 marched together to take back the idol to worship it at the festival of Mera Chaoren Houba. 36 The followers of Sanamahism, took back the idol of Sanamahi after a hard struggle which led to the death of several followers. Many followers were imprisoned and went to jail. After a long struggle and several movements the people could openly worship and pray to Sanamahi without any hindrance from the opposition. Thus on October 13, 1977 at the day break, the idol of Lainingthou Sanamahi s was brought to the shrine of Tollom Yumpham from the residence of Surjamani Sharma. Since then the 1 st day of Mera (September-October) has been observed as Lainingthou Sanamahi Mera Chouren Houba and was later announced as a state holiday, all over the state by the State Government Sairem Nilabir, Sanamahi Laining Hourakpa Amasung Chaokhatlakpa in Sapamcha Sanatomba (ed.) Sanamahi Laining, n. 18, p Ibid., pp