THE SANAMAHISM................... During the reign of King Khagemba (1597–1652 AD), the conqueror of the Chinese, it was revealed by Oracle that Lord Sanamahi had returned to the gods kingdom after ending His earthly life. As a consequence the king had faced or experienced lot of difficulties in the war against the Mughal army of the west and Mangsha of the Kabow valley (presently Chindwin valley of Myanmar). It was written in the puya that seven gurus (thanja taret) from the west would reached Kangla and could be very difficult to defend their influence. Since then it was declined, but there is signed of revival in the modern days. Religion in Manipur is thought to have passed through three stages.[2] According to the last census, about eleven percent of Manipur belong to religions stated as other. Most of this population are followers of the Sanamahi religion censusindia.gov.in/DigitalLibrary/MFTableSeries.aspx (see link on other religion). This represents a significant increase over the previous census. The revivalism of Sanamahism is recognized by the census records of the government of India due to the efforts of R. K. Birendro Singh, I.A.S. Form of worship[edit] In assimilate features such as the worship of forces of nature like fire, water, mountain, ancestor worship (Apokpa), Lamlai (Outdoor Dwelling Gods and Goddesses), Yumlai (House dwelling Gods and Goddesses), Ningthoulai (King God) and Umanglai (Forest Dwelling God). Religion of antiquity – in its pure native form, it is as all as the history of Meetei/Meitei people from the time immemorial. Deities Worshiped[edit] There is reference to the worship of Sanamahi by Ningthou (King) Kangba in the Hayi age. Manipur is a polytheistic land with Atiya Sidaba as the supreme god. Atiya Sidaba, Apanba and Asheeba are the three manifestations or incarnations of God as the creator, the preserver and the annihilator of this universe respectively. They are cognate with Brahma, Vishnu and Shiva (also known as Maheshwar) respectively. Pakhangba, Sanamahi and Nongpok Ningthou are the incarnations who play the role of the male deities of the Meiteis whereas Leimarel Sidabi and Panthoibi, the role of female deities. We can note the similarities between these and the Hindu god and goddess Shiva and Parvati, as Shiva lives in the mountain and is associated with a serpent, the same as the Nongpok Ningthou. His wife Goddess Parvati is similar to the Goddess Panthoibi; both are goddesses of war and associated with tiger/lion. In another way Lord Pakhangba circumambulate around the throne of Lord Shidaba Mapu as advised by his mother Lord Panthoibi where as Lord Sanamahi set out to go around this universe by flying, starting in south west direction called (santhong in manipuri). Lord Pakhangba justifying that the universe is not different from his father Atiya kuru Shidaba saying the whole world is contained within Him. Same circumambulation story around Lord Shiva by Lord Ganesha and Lord Kartik around universe. Lord Shiva had instructed his sons, Ganesha and Kartik, to go around the world in the pursuit of knowledge. Kartik went all over the world by flying, while Ganesha as advised by his mother Parvati, circumambulated his father, Lord Shiva, justifying his act by saying that the whole world is contained within Him. Both the supreme lords have two sons. Probably, depicting very old connection between Sanamahism with Hinduism. Panthoibi is the Mother of the Universe and Nongpok Ningthou is her mate.[3] Besides those, three hundred and sixty-four deities with their consorts are the most important deities worshipped by the Meiteis. The Plain Kabui are observed in worship of Sanamahi and Ima Leimarel.[4] Sanamahi (also known as ASHIVA) has a creator brother (like him) named Paakhangba (Konjin Tukthapa).[5] Some of the important mythical Gods and Goddesses worshiped by the Meiteis are: Shidaba Mapu (Immortal Owner) Lainingthou Sanamahi (Supreme God of the Household Gods and Goddesses) Ebudhou Paakhangba (Younger Brother of Lainingthou Sanamahi and the Ruler of the outside world) Ima Leimarel Sidabi Apokpa (Prime Ancestor God and Goddess, different according to different surnames) Ebendhou Emoinu (Goddess of prosperity, wealth and kitchen) Ema Panthoibi (goddess of valor and battle) Yumjao Lairembi (Household Goddess) Ema Phouoibi (Goddess of Bounty) Ebudhou Marjing (God of sports and also the protector of North-East Direction) Ebudhou Thangjing (God of power and also the protector of South-West Direction) Ebudhou Wangbrel (God of rain, death and also the protector of South-East Direction)(Kumar 2004, 92) Ebudhou Koubru (God of strength and also the protector of North-West Direction) And many more. They also worshipped the Umanglais (Forest Dwelling Gods and Goddesses). Umanglais are the protectors, preservers of their corresponding areas/localities which includes houses, fields, welfare of the people, etc. in short The Umanglais are the Guardians of the outer world of the people and also these Gods and Goddesses are associated with each and every doings of the people in day-to-day life. Hence, They are consider to be very powerful. Some of the names of mythical Umanglais are : Lainingthou Nongshaaba Lainingthou Puthiba Lainingthou Awaangba Lainingthou Marjing Lainingthou Khoiriphaaba Ema Khunthok-haanbi Ema Haoreima Sampubi Ema Eereima Ekop Ningthou Thoubal Ningthou Ema Kondong Lairembi Nongpok Ningthou Langol Ningthou Ema Langol Lairembi Ebudhou Naothingkhong Paakhangba Ebudhou Khamlaangba Ebudhou Oknarel Ebudhou Thangnarel Ebudhou Yangoiningthou And many more. The title Lainingthou refers to the incarnation from Lainingthou Sanamahi and the title Ebudhou refers to the incarnation from Ebudhou Paakhangba. Offerings[edit] Meiteis offer praying to the household Gods and Goddesses twice a day, once in dawn and once in dusk timings. They offer incense sticks/burner and candles/meiraa along with flowers (restriction of offering of some particular flowers have been practiced) and water. Devout Meiteis offer food at sacred spots daily to, the Goddesss of Kitchen and prosperity, Ebendhou Emoinu.[6] Festivals[edit] Cheiraoba[edit] Cheiraoba, literally Chahihouba is the real New Years Day for the Meiteis and is observed every year on Sajibu (April) - the first day of the first month - Sajibu of Meitei calendar. The Meiteis have their own calendar known as Thabaallon. A calendar year has twelve months. They are: Sajibu Kaalen Eengaa Eengen Thawaan Laangban Meraa Hiyaang-gei Poinu Waakching Phairel Lamtaa Sajibu mainly falls during the month of March (last week) - April (first week). Cheiraoba is observed on the first day of this Sajubi month, which dates are random year by year. But after the 18th century (when Hinduism came) they burnt out most of the Puyas (the Holy Book of Sanamahism), since then, to make alive the festival Charak Pujah of the Hindus, converted as the New Years Day for Meitei-Hindu to match with the Hindu calendar, the Cheiraoba Festival turns up to be two every year, one as the original Meitei New Year which is observed on the first day of the Sajibu Month and the other is observed every year on 14 April i.e. the day on which CHARAK PUJAH falls. The gate of every Meitei house are seen with offerings to three deities - Kumsana Kumliklai, Lamsenba Tusenba and Lammaba Tumaba (Cheiraoba Masil). On the auspicious day of the festival, fresh vegetables are being offered to Lainingthou Sanamahi and the attire of the Deities are also changed on this day. After getting blessings from Lainingthou Sanamahi, the vegetables are being cooked in clean, tidy kitchen by one cook into even number of curries (all should be veg). After the cooking session, the food is first serve to two different traditional plates. One is offered in the front gate and the other at the rear gate of the house. According to the custom, the offerings of the cooked food are done by males. And after offering to the gods and goddesses, the items are exchange with relatives/neighbours which is called as Mathel Laanba. It is believed that on the day of new year everybody should be healthy so that the whole year will be healthy i.e. why it is a must to climb the nearest hill to digest whatever the curries taken on that day. Again prior to the day of cheiraoba/meitei new year, there is a custom that a married woman should present a gift to her father and brothers. Puya recorded 12 months named as in the embryological process and progress with a strong scientific foundation many centuries ago: Wakching, Failel, Lamta, Sachifu, Kalel, Eenga, Eengen, Thouwan, Langpal, Mela, Heeyangkei, Poinu. The statement of the puya about kok (human head) is very authoritative that head is the source of everything including human sperm. Please mark Lang-on khutingki in the last part of the Puya quotation. The word Wakching, the name of the first month of the Kangleipak Meetei race is a derivative of the combination of two words/concepts wakon + Ching. The first syllable of the word wakching, that is Wak may mean Wakon, Wakonpung, the abode of the universal God father. The second syllable of the word Wakching, that is ching may mean Konching, Wakonching, ching mean chingkhatpa, pulling up, etc. Therefore, the meaning of the first month of the 12 months of the Kangleipak Meitei race, Wakching is pulling up and storing in the Wakonpung (human head, head of all living beings) of the semen including the sperm. Now in the 21st century everybody on the Earth agrees that reproduction starts from the head.[citation needed] The second months name is Failel (Fairel). The meaning of Failel is Fai+lel. Failel = Fai + lel, here Fai means Leipa further means stay, staying + lel, means here lelpa, further means staying for further doing works for improvement or perfection. Now science agree that the human body system takes about two months in manufacturing a sperm perfectly from the best elements from the foods and drinks, ate and drank by the subject.From these facts, we generally say that mapana tha ani nou pui (Father is pregnant for two months before the nou(child) comes to the womb of the mother). In the last five days of the two months when the sperm stays in the head of the human father, just before the sperm comes to the mother-would-be woman, the pupils of the human Father bifurcate into two, showing one part will go to mother-would-be woman for a new Lang-on. 3. The third month of the Kangleipak Meitei race is Lamta. The meaning of Lamta: Lamta = Lam + ta, here lam means a part of the earth commonly. In the concept of the puya, human body is called Leipak Ahingpi. The human seed (sperm) is shown to the body of the eema (Leipak Ahingpi), in the quotation above Chalot means womb ta here means tale=tare on the Leipak Ahingpi. Therefore, the meaning of the third month Lamta is that the human seed (sperm) has fallen well on the body of the would-be-mother woman for a new langon after 10 months in her body. The fourth month of the Kangleipak Meitei race is Sachifu (misnamed Sajibu after the advent of Hinduism). 4. Sachifu = Sa + chi + fur, sa here means the body part of the living beings including of the human, meaning the sperm with the liquid portion, in another meaning the Shanamahi, chi here means chisillakpa, further means coming of the shanamahi in the womb to transform into Ha chak, konchak and langpa chak in the womb, fu here simply means chafu, that is, womb.The puya is very categorical about the naming and the process and progress of the 4th month in its life journey in the transformation beginning from the head of the human father to the womb of the human mother and finally as man and woman on the Earth. Please mark the Sachifu leikhun toulakpa milel papot lonpana. Here Sachifu leikhun Toulakpa means the journey of the human sperm to come directly in the womb after fertilization and milel papot lonpa means the human mother has two lives – one her own life and the second new developing life in the womb. 5. The fifth month of the Meitei race is Kalel – Kalel comes just after Sachifu, the fourth month. In the Sachifu, the 4th month, the human embryo comes inside the womb, the puya calls chalot, and stays in the womb for one month. After this one month in the chalot, in the month kalel (a rough duration of 30 days) the foetus in the womb has developed its main organs. Please see the meaning of the Kalel, the 5th month of the Meetei race: Kalel = Ka + lel, ka means here Ka of the human body, here means the organs of the human body. The Puya, Wakoklon Heelel Thilel Salai ama-ilon Pukok says that there are 11 (eleven) kayats in the human body, though we do not know generally what are the 11 kayats. Ka means here the Kayat of the human body. Lel, the 2nd syllable of the word, Kalel means here the best, most important ka or kayat of the human body. Therefore, in the Kalel month of the Meetei race, 5th in the 12 month series, the foetus in the womb has developed the main kayats of the human body. 6. The sixth month of the meetei race is Eenga and the seventh month is Eengen. The most important part of the embryonic development during these two months, Eenga and Eengen is played by the blood of the human body. The blood to the foetus is supplied by the mother in whose womb the foetus is developed. During the 60 days of these two months almost all organs are developed and blood is supplied to all the organs. Most probably the nervous system is completely developed during these two months, Eenga and Eengen of the Kanglei Meitei months. 8. The 8th month of the Meetei race is Thouwan. See the meaning of the eighth month Thouwan of the Meitei race: Thouwan = Thou + wan, thou here means the physical function of the organs developed in the foetus in the womb + wan here means functionalisation of all organs in the foetus. In common parlance, it may means that all organs in the foetus begins to perform their own different and peculiar functions. 9. The ninth month of the Meitei race is Langpal. The ninth month Langpal conveys exact and unambiguous meaning. Please see the meaning of the 9th month, Langpal: Langpal = Lang + Pal, the Lang here means Lang-on or Saion, the process and progress of the development of the sperm to a full human being is complete in this month, Langpal + Pal here means oire and masak oire, further means the foetus is now a full human being to comeout from the mother on the open lap of the everloving and ever caring mother earth. 10.The 10th month of the meitei race is Mela. The Mela tha is also said as Menta Tha. In the Mela (Mera) month of the foetus as a complete human being in form and the organs doing the full functions as in an ordinary human being, takes rest. 11.The eleventh month of the Meitei race is Heeyangkei. The name of the eleventh month, Heeyangkei also conveys the exact nature and development of the foetus in the womb of the mother. Please see the meaning of the word/concept of the eleventh month Heeyangkei: Heeyangkei = Hee + yang + Kei, Hee here means the best thing as medicine, the best thing as food to develop life, human mind etc. + yang means Yangna, further means quickly + Kei means barn, here means human body (the developed foetus). Therefore, Heeyangkei here means the foetus as a fully developed human being prepares for a debut in the open world to play in the Life stage as man or woman collecting the best things for its body from the blood streams of the mother in the womb. 12.The last 12th month of the Meitei race is Poinu. The last month of the Meetei race Poinu also expresses its exact nature by the word itself. Please see the meaning of the word/concept of the Poinu: Poinu = Poi+nu, Poi here means Leiba, to live further means living spending life (for example : Lampoiba = vagabond) + nu means man, common gender, nu + pa, nu + pi. In the last month Poinu, the foetus from the womb of the mother comes out as man or woman to live among the human beings to play his or her role on the life stage as desired by the God Father. Lai Haraoba[edit] Lai Haraoba is the festival of the recollection of the creation stories played by all deities with the first origin of this universe and evolution of the plants and animals through the will of Atiya Shidaba. Shannamahi and Leimarel are worshiped in every house of the Meiteis and other mentioned Indigenous community of Manipur and nearby states including Mayanmar. The other gods and the 364 deities are worshipped in the Umanglai Laisangs (temple of gods in the reserved woods with spacious grounds) in the villages. Origin of the name[edit] The puya, Wakoklon Heelel Thilel Salai Ama-ilon Pukok, says very clearly that at the beginning of creation, the ultimate universal god, the father of all living beings, Ipung Loinapa Apakpa as the Kanglei ancestors called Him, gave a Talang Laipao (Gods message from the open space) to the effect that he will come down to the Earth to create living beings. The universal Father clearly says in the Talang Laipao that He will be found as a three-day- child (not three-day-old child) in the colour of Sana. The Talang Laipao was heard by gods. The Salailel Sitapa (space personified as male person) Ima Leimalel Sitapi (the earth personified as female principle) also heard it. As predicted by the Talang Laipao, a three-day-child was found in the Isaiphu of the Salailel Sitapa (space – Ipa sorarel). What is actually written in the puya is this: Numit humni supaki Angangki Matam- Kumna Sanaki Masak Malpa Nouwa Ama oina Leilamke. The word or concept Shana was first used by the universal Father, and was also first heard by the gods (lesser gods) before creation. What is known from the puya scripture up to this stage of creation, we have now the knowledge that the concept of Shana used in the puya in relation to the theory of creation, is never related in whatever way to the Shana, yellow metal gold which is a product of scientific age of the world. The word/concept Shana is described in the puya, Wachetlon Pathup as Wakonpungta Leipa Tongsaki Machuti Shana Ahingpa Machune| Fisetti Angoupane|| A rough translation of the passage from the puya scripture may please be seen : The colour of the muscle in Wakonpung (Head) is living Sana colour, dressed in white. Further, please see what are actually written in the puya, scripture, wakoklon heelelthilel salai ama-ilon pukok asum oipa laipaoki matung inna sitapaki Isaiphu illon nungta numit humni supaki nouwaki ma-ong oina Sanaki machu manpa nouwa ama leilamle|| Nouwa atupu yenglaka sanaki masak manpa angangpa machuna leitengpa maahi atupu upata shanamahi haipa mingthonpu pituna machaki matamkumna Loukhatle|| Asum touna loukhatlapaka lailelpi sitapi Lailem mata pishille ||0|| Lailem mana yenglaka ngangleinapa nouwa atupu upata angang mingthon phangtuna chetna channa konsille|| Please read carefully to above quotation from the puya, scripture. The scheme of creation of God is shown in the passage of the scripture. The universal Father God sends the life-seed to the Earth and the seed is preserved in the male person. This time when the life-seed is preserved in the male person, it is called Shanamahi. The Shanamahi is given to female person, then it becomes Angang. Shanamahi is the life-essence given by the God preserved in the male person for endless creation. A male person is called Pali in Kanglei vocabulary. Pali = Pa + Li = Pa means universal father, who gave the life-seed to male person + Li means Leeba, Leeduna thamba, that is, preservation in English. In such scheme of creation of the universal God Father, can there be any possibility of the Shanamahi in the Male Person to be a gold liquid, yellow metal liquid. In the above quotation from the puya, scripture, the words Isaiphu illonnung means in the body of the Salailel sitapa (the space personified as a male person), and Lailelpi Sitapi Lailemma means the Earth personified as a female person. Isaiphu = I + Sha + iphu = I means blood, human blood + Sha means Hakchang. Human body + Iphu = I means blood + phu means chaphu, further means pot. Therefore, Isaiphu means human body, full of blood. Illonnung simply means in the blood of the body. The using of an Isaiphu in every religious ceremony as a symbol of the universal lord in the Kanglei tradition comes from this Isaiphu in the puya, the scripture. As a corollary of this knowledge of Isaiphu in the scripture of the Meitei race, we come now to know that to keep an Ishaiphu at the Phampal of Ima Leimalel sitapi at the left side of the house is patently wrong, may be an arrangement during the Hindu rule since 18th century C.E. In the Kanglei Lai Haraoba, Ningthourelgi Sagoldi mamei jum jum Laoyida, Angouba Sagol Tongbara? is heard generally. There the Ningthourel means the ultimate universal God Father, Sagol means Sakol = Sa + Kol means the creative, procreative life-seed in always with the Ningthourel; nothing can give, nothing can have the life-seed with, except the Ningthourel. So, the sentence means the white colour Shanamahi is with the Sagol of the universal God Father The Ningthourelgi Sagoldi mamei jum jum Laoyida means the Sagol with the Ningthourel becomes numerous in the long rung, meaning the increasing living beings in the long run in the process of creation. Lastly, the writer show a verse from the puya scripture showing in a nutshell the philosophy of the Kanglei creation theory: Malem Leimana Lumpala, Palem Immana Malum-ee; Koilou Nongmatonna Wangpala, Panthou Ipana Mawang-ee. The above four-line verse indicates the heights of Kanglei Wang-u-lon (philosophy) of the Meitei race of Kangleipak. The last two lines say that Panthou Ipa is higher than the Koulou Nongmaton (the top of the space, the sky, the Ating-aa, the Atiya in different languages of the same word/concept). The sky seemingly round above our[who?] heads is called Koilou Nongmaton by the Puya, the scripture of the Meitei race. The Panthou Ipa in the above verse is the universal father god creator who gave the Talang Laipao for creation. The Kanglei Mietei race call him Panthou Ipa or simply Ipa (father roughly in English) who is higher than the Koilou Nongmaton.
Posted on: Mon, 01 Dec 2014 04:35:41 +0000
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