CHAPTER-7. Conclusion. weave the various observations made in the preceding six chapters. There is no

Transcription

1 CHAPTER-7 Conclusion This concluding chapter is a sincere and critical endeavour to highlight and weave the various observations made in the preceding six chapters. There is no society in human history which does not believe in religion in one form or the other. There is hardly a phase of human activity on which religion had not its impact. It is one of the earliest and the deepest interests of the human beings. Religion is universal, permanent, pervasive and perennial in the history of mankind. Religion pervades practically in all the societies but there is an endless diversity of the forms of religious beliefs and practices. In the study of religion there are uniqueness and similarities in religions of the world. In practice, a religion is a particular system, or a set of systems, in which doctrines, myths, rituals, sentiments, institutions, and other similar elements are interconnected. Thus, in order to understand a given belief that occurs in such a system, it is necessary to look at its particular context- that is, other beliefs held in the system, rituals and other aspects. The evolution of religion cannot be precisely determined owing to the lack of clearly distinguishable stages. Still sociologists, social anthropologists and social scientists in general have made lot of effort to explain the origin of religion. Hence there is a great deal of disagreement among the thinkers regarding the origin of religion. In their attempts they have given birth to a number of theories some of which are more plausible than the scientific ones. Some are not susceptible to any scientific proof, while some others remain either

2 245 as only logical assumptions or as figments of imagination. But they do agree that religion, like other social institutions arose in response to certain needs of man. The influence of religion has been in one word omnipotent. The good it generated, and the good it encouraged, has provided the strength to civilization and culture. This in turn has humanized the animal in man. By their participation in religious rituals and worship, people try to identify themselves as having something in common. Religion gives the individual a sense of identity with the distant past and the limitless future. Religion has played a significant role in the formation of the societies. Religion has served humanity through the spreading of education. The scriptures are great literary works and storehouse of knowledge. Religion serves to sooth the emotions of man in times of his suffering and disappointments and contributes to the integration of his personality. The sacred writings stimulate an appreciation of beautiful prose and poetry. Religious themes are the inspiration for some of man s finest paintings, and the desire to sing praises has led to the creation of some of the world s fine music. Religion provides for the individual the most desired peace of mind. Indian society is pluralistic from religious point of view. Here, we have the followers of all the great religious systems. In Indian society the hold of religion on the people has been very strong and still continues to be so. Hinduism is the ancient-most religion of India, and for that matter that of the whole world. The

3 246 Hindus have the Vedas and Sastras on the one hand and Ramayana and Mahabharta on the other as their religious books. Every Muslim must have faith in God and Hazaral Mohammad. Quran is the holy book of Islam and no Muslims should in any way doubt what has been written in it. The Koran and the literature connected with it afford information regarding a Semitic religion, the doctrines of Mohammed. The Islam in our country is very much Indian in many of its features. Christianity is still another important religion of India. Christianity has a long standing in this country. Portuguese made it a compelling religion in Goa. During the eighteenth century the Christian missionaries with the political backing of their respective territorial companies, the British and the French carried out large scale conversions. Buddhism was in the past a very popular religion in India and still is quite popular in some parts of the country and abroad. The Buddhists believe in the equality of men and are thus opposed to castism. They also have faith in religious toleration. Sikhism is an important religion of India. The Sikhs prefer to worship in the Gurudwaras. Moksha is the aim of Sikhism. They also believe in the philosophy of karma and the transmigration of the soul.

4 247 The Jainas do not believe in God. They adore the Tirthankaras or the founders of the faith. These are the liberated souls who were once in bondage, but became, through their own efforts, free, perfect, omniscient, omnipotent and allblissful. There are less than a million followers of Zoroastrianism in India, they are an urban middle class-highly literate professionally distinguished, economically well-to-do community. From time immemorial the Meeteis had their own religion and religious practices. The religious belief in the customs and traditions of the early period has been felt to almost all the races of the world and this feeling was also felt among the people of Manipur. The early form of religious faith of the Meetei was animism itself. The Manipuris worshipped the sun as God. He was believed to travel across the sky everyday on a winged horse. The Meeteis had also worshipped fire like the sun God. Fire was worshipped in every home. In the religious way of the Meetei Nation in the early period, the sky God named Soraren was also worshipped by the Meetei as a custom. From the ancient time, the Meeties had worshipped their forefathers as gods with respect as a custom in the religious way of ancestor worship. The Meetei have seven yeks or clans and have different seven ancestors as gods and have worshiped them with deep respect. The Meeteis also categorized two different types of deities, namely, Umang Lai and Emung Lai. Lainingthou Sanamahi religion is one of the oldest religions of south-

5 248 east Asia. It developed in Manipur and was mainly worshipped by the Meeteis who inhabit Manipur, Assam, Tripura, Myanmar, and Bangladesh. In the ancient times Sanamahi was worshipped by small ethnic groups of Manipur like the Tangkhul, the Kukis, the Koms and the Purum etc. From the ancient period Lainingthou Sanamahi was worshipped by the seven yeks or clans of the Meetei in each and every household. The Muslims inhabiting in Manipur are known as Pangal. The migration of Muslim in Manipur started from the period of king Khagemba and continued till the reign of king Chandrakirti. Hinduism or Hindu religion had its first influence in Manipur during the reign of King Charairongba ( ) preached by a Hindu missionary coming from Orissa under the patronage of Rai Banmali. From his advice Radha Krishna statues were installed and people started worshipping them. The influence of Hinduism was strongly felt in Manipur during the reign of king Garibaniwaj or Pamheiba ( ), son of King Charairongba. The Hindu religion was then in its zenith during the reign of king Bhagyachandra ( ). During the reign of king Chandrakriti also many Meeteis embraced Hinduism. The Hindu religion spread in Manipur gradually and a number of Meetei words for mountain, river temple, lake, etc. were changed into Sanskrit words. Imperialism, colonial rule and Christian proselytism were the key aspects of the British conquest of North East India in the nineteenth century. Under the

6 249 teachings of Rev. William Pettigrew, a Christian Church was for the first time established at Ukhrul. Christianity then spread step by step in Manipur. Manipur is situated in the easternmost part of the North-eastern hilly region of India. It is a landlocked isolated hilly state having a distinct geographical entity. The state is bounded on the north by Nagaland, on the east by Surma tract and upper Chindwin of Myanmar (Burma), on the south by Chin Hills (Myanmar) and Mizoram and on the west by the Cachar District of Assam. To the south west, northwest and west is Assam. According to the physical feature, the state may broadly be divided into two parts. Manipur has several ethnic communities and tribes and they are found all over the state either exclusively confined or scattered or co-existing. The origin of the Meeteis is altogether chaotic and not quite clear. One reason for it is the destruction of the Puyas (the ancient texts of the Meeteis) by burning and assimilation in religion of the Hindus. Manipur has immensely contributed to the composite culture of India. She is open to external influences of the East and the West inspite of her geographical isolation from the rest of India. Its culture under the able kings has retained its distinctiveness amidst the give and take with many countries of the world. Manipur is distinguished from other parts of India by such features as the marketing by women, women police organization (at a time when probably it did not exist in any other part of India), observance of the distinction between formal and informal dress, use of phanek (lower garment of women), wonderful practice

7 250 of music and dance, abundance of tantric practices and love of freedom. Polo, of which Manipur is the mother, represents a special aspect of Manipuri culture. Mukna (Manipuri wrestling) generally regarded as one of the manliest of sports has been popular among the Manipuris from time immemorial. Sagol Kangjei (Polo) is a gift of Manipur to the world. Sagol Kangjei was once a very favourite game of the kings and princes of Manipur. Meeteilon or Manipuri Language is spoken basically in the state of Manipur and also this language is the official or state language of Manipur. Manipuri language or Meeteilon is an old and developed language having its own literature and script. The stories of creation of the universe known to the Meeteis are written down in the puyas (the ancient texts of the Meetei) and are found circulating among the people as myths. In the story of creation Lord Sanamahi is to be the ruler or king in each and every house of the Meeteis. The people who have settled in the hills of Manipur like Kuki, Tangkhul and Purum etc. were said to be Sanamahi worshippers. Hence Lord Sanamahi is to be a state deity. Not only the Tangkhuls and the Kukis races, the Kabuis also worship Sanamahi. The worship of God Sanamahi as a state Deity was introduced by king Kangba who was considered to be the first King of Hayi Chak in the pre-historic period. Nongda Lairel Pakhangba who was the first king of the historical period in the 1 st century A.D. celebrated Sanamahi Chenghongba with the chanting of

8 251 Sanamahi Ahonglon (Hymn of Lord Sanamahi) for the health and longevity of the king and for the prosperity of the people as a whole, king Khagemba ( ) mouled the image of God Sanamahi out of bi-metal and worshipped it. According to the myth of creation Lord Sanamahi was the creator of the universe. On the advice of his father Chingngu Khoyum Yaibirel Shidaba, Atingkok Shidaba (Sanamahi) created the universe. God Sanamahi created man in the image of his father. As he created everything and every being on the advice of his father God Sanamahi was called the creator. When he was angry Sanamahi had the power to bring suffering and destruction to whole world. So, he is also known as the destroyer of the universe. The life of a Meetei following the Sanamahi religion is full of rites and rituals from birth to death. The necessity felt in the minds of the Meeteis for their observance speaks of the immense importance given by them to their religion. Though many of these rites and rituals are but now influenced by Hinduism at several points, they have not lost their unique Meetei character. According to the different programmes of the worshipping of Lord Sanamahi there are different hymns or prayers and materials for offering. According to the type of worship the prayer or hymn is also slightly added or removed and changed or interchanged.

9 252 The worship performed depends upon the time, place and situation. For example, sickness or illness, laiok-tinok (an illness caused when confronted with some evil spirits), war or battle, burnt, etc. thou touba (immolation), Chaban thaba (a kind of worship of the Meetei by offering specified materials), Khayom lakpa (kind of worship) are performed as different forms of worship. The worship of Lord Sanamahi is performed daily in the time of dusk by offering pine wood light. But at present it is widely substituted by candle light. In the early morning, at the time of prayer it was prayed in the name of Lord Sanamahi to give the grace for the longevity, happy and prosperous life. Whenever someone has to go far for an important work or business it was customary for a Meetei to bow down before Lainingthou Sanamahi at Sanamahi Kachin (south western corner of the house) before going for His blessings. Though Vaishnavism was introduced in Manipur and most of the latter Meetei kings gave their full patronage, it could never win the heart of all 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. 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. This period from was the most unfortunate period of the Sanamahi Religion. Hinduism is of comparatively recent origin in Manipur. It

10 253 became the dominant religion of the land during the reign of Pamheiba ( ). In 1717, a man from Shrihat District, Narasingh Tilla called Shanti Das Gosai along with two followers, Bhagwandas and Narayandas 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 with a mind to destroy and damaging, destroying and trying to abolish the old religion of Manipur. King Garibaniwaj, on the instigation of Shanti Das Gosai also tried to change many of the old cultures and traditions of the Meeteis. The peak of Hindu religion in Manipur was during the time of Maharaja Bhagyachandra ( ). During his period, the seed of Brahmasabha was sowed because the Pancharatan was constituted and the Hindu Gouriya rites and rituals were largely practised. During the time of Chandrakriti also efforts were made to fully convert all the Meeteis into Hinduism. 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.

11 254 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 efforts of Naoriya Phullo. The Sanamahi revival movement first started from Cachar. Later, it spread to Kangleipak (Manipur). The Sanamahi movement at Cachar was sprearheaded under the leadership of Naoriya Phullo. 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 with the main objective of reviving the Meetei Sanamahi religion, with its base at Cachar. 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 all 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

12 255 Cachar. When they were in Cachar, they met Phullo and talked about the Meetei religion, and its cultural beliefs and traditions. 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 to bring forth a new hope for the revival of the ancient Sanamahi religion. They initiated procedures for forming a religious organization. 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. In order to preserve and revive the old Meetei Sanamahi religion, Naoriya Phullo wrote many books. 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. After facing several hardships the Sanamahi religion began to spread with the publication of several books related to Sanamahism. In 1975 the followers of Meetei Sanamahi religion marched together to take back the Sanamahi idol for worship at the festival of Mera Chaoren Houba. Many followers were arrested and sent to jail. After a long struggle and several

13 256 movements the people could openly worship and pray to Sanamahi without any hindrance. The festivals of Sanamahi religion have become more popular and are now being observed by more and more people in recent times. Other popular festivals like Imoinu Iratpa, Panthoibi Iratpa are also becoming more and more popular. Moreover, in the censuses of 1981, 2001, Sanamahi religion was recorded as one of the recognized religions of Manipur. Many books on how to conduct religious functions with rites and rituals are also being published. At the close of the 20 th century Sanamahism/Meeteism gained a strong foothold owing to the advent of modern education, increase in population and many other social factors. Lainingthou Sanamahi religion is one of the oldest religions of south-east Asia. It originated in Manipur and was mainly worshipped by the Meeteis who are inhabiting Manipur, Assam, Tripura, Myanmar, Bangladesh etc. Lainingthou Sanamahi is also worshipped by the sub-clans who have inhabiting Manipur from earlier times like the Tangkhuls, the Kukis, the Kabuis, the Koms, the Purum and the Chothes etc. The worship of Lainingthou Sanamahi in each and every house of the Meeteis irrespective of the differences in their yeks/salais is prevalent right from the ancient period. The place of ritual of Lainingthou Sanamahi is observed and preserved in every household. The main reason why the Meeteis worship

14 257 Lainingthou Sanamahi is that the Meeteis have been worshipping this God since times immemorial and it is the backbone of the Meeties custom and tradition. God Sanamahi could be realized only by the devotees dedicated to truth. The principle of truth of Sanamahism is a universal moral principle. From the study of the Meetei cosmogony and traditional belief we know that God Sanamahi is a benevolent and beneficent universal God. After the passing of the Lainingthou Sanamahi Temple Act, 1976 the movement for shifting the Lord (idol) from an individual person to the Haying Khongbal Tolom Yumpham, was the first successful movement in the history of Kangleipak for the believers of Sanamahi revivalism. This clearly shows that the Government of Manipur has recognized the Sanamahism by passing an Act at the Manipur Legislative Assembly. The Sanamahi Revivalist Movement has gained momentum recently and nowadays there are a large number of organizations that want to promote the Sanamahi religion. The Lainingthou Sanamahi Temple Bill was passed on 3 rd December, 1976 and was converted into Act as the Lainingthou Sanamahi Temple Act, As per the Act, the idol of Sanamahi which was in the hands of the Brahmin has to be handed over to a Board. In exercise of the powers conferred by the Lainingthou Sanamahi Temple Act, 1976, the Government of Manipur made the Lainingthou Sanamahi Temple Board Rules, 1982 and later made the Temple Bye-Laws in The various festivals of this religion have also become more

15 258 popular and are being observed by many people. Now at present, Lainingthou Sanamahi Thougal Kanglup has established a university in Manipur under the name of Sanamahi as University of Sanamahi Culture at Chinggoi Maru, Imphal East. Many NGOs and institutions have also been established for the protection and promotion of Sanamahism. Thus, the ageold Meetei religion i.e. Sanamahism has been revived. The Meeteis never lost their original beliefs and always worshipped the deity in its traditional way even during the period of its downfall. Summing up, it can be said that the principle of Sanamahism is truth indeed and the real meaning of truth is to know Lainingthou Sanamahi. The principle of truth of Sanamahism is a universal moral principle. The principles of Sanamahism play an important role in promoting the social and moral ethics of the Meetei ethnic group. A common faith like Sanamahim has generated common value judgements, common sentiments and a common worship which are significant and indispensable factors in unifying people. The religion has also tremendously helped in the promotion of art, culture and it also provides a means for the development of character at the right times. The scriptures of this religion are great literary works and storehouse of knowledge. Such a love and respect for Sanamahi religion will definitely inculcate a reciprocal sense of love and respect for other religions and thereby only a peaceful coexistence of all mankind will emerge.