Discovery of Kangleipak - Part 3 - - The concept of Space-Time Entity of Meetei Race in Kangleipak - (wangkhemcha chingtamlen)

In the first article under the heading 'DISCOVERY OF KANGLEIPAK', the writer wrote "The Religion of the Indigenous Meetei Race including the Hill communities is the Sanamahi Religion. The abstract concept of the SPACE-TIME ENTITY is the ultimate God-creator of the universe." Now the writer will show the concept of the entity as found in the Kanglei Scriptures.

The indigenous Meetei Researchers have a copy of a Puya named 'Wakoklon Heelel Thilel Salai Ama-Ilon Pukok' the original copy of which was burnt down by king Pamheiba Garivaniwaz and his Dharma Guru Santi Das Gossai in the first half of the 18th century A.D.

Just before the burning of the scriptures and written documents of the Meetei Race, one Angom Chaopa, a dignitary of the Royal Palace in whose custody the Puya was kept, copied the Puya secretly just before collection of all Puyas for burning and was smuggled out to a Hill community village for safe keeping for the future.

"Malem Leimana Lumpala ?
Palem-Imana Malum-ee.
Koilou Nongmatonna Wangpala ?
Panthou-Ipana Mawang-ee."

The rough English translation is this :

" Whether the Earth is heavier?
(No) Palem-Ima (Mother roughly) is Heavier.
Whether Koilou Nongmaton (Top of the limitless space) is taller?
(No) Panthou-Ipa (Father roughly) is taller."

In the concept of Palem-Ima, the child stays in the womb of the mother-woman about ten months eating the blood of the mother-woman before birth; and in the concept of Panthou-Ipa the ultimate God-creator concealed Himself in the Father-man for further Endless-creations of mankind; are signified.

So, here in these Puya sentences, Palem-Ima and Panthou-Ipa have special significance. Panthou-Ipa actually mean here, universal God-creator-Father. The Meetei Race call Universal God-Creator as Ipa (Father roughly).

This Universal God-Creator is also called by the Meetei Race as ONE, because He is the only ONE being or spirit or reality before anything else existed in the Universe. This only one being .. is called Ipung Loinapa Apakpa technically, by the Meetei Race in the time of Yore.

"Talang Ipung Loinapa Apakpana
Iyek Talanipan Amati Singthalon
Cheising Iyek Amata Saiontuna
Ating-aa Sitapa Ahangpa Haina Koukhale."

The rough English translation of the above Puya sentences is this :

" The indeterminate Primordial Ipung Loinapa Apakpa
Incarnating as 18 (writing) alphabets and
counting number ONE stood permanently being called
as the Deathless Open Space."

From these scriptural dicta and from our Living Tradition of calling the Permanent Open Space what we call Koilou Ating-aa also as Ipa Sorarel, Ipa Salailel, Universal Father, it is known that the Meetei Race thought the Open Space was the ultimate God-creator or ultimate origin of the universe, ultimate reality of the changing phenomena of the universe.

From our experience upto this stage of the Dicta of the scriptures called Puya, there is an Essential difference between our philosophical experience of God, the Foundation of every religion, from the Philosophical experience of the God of the west including of India.

We do not start from 'Jagat Mithya', 'Sunyata is the otherside of Purnata'. But in Kangleipak, we start from Ipung Loinapa Apakpa (a being or a reality in whom everything included. Ipung means whole of blood, whole of every living being).

He creates everything . Everything is His manifestation. He incarnates as Open Space. He creates everything including the earth, the moon, the sun, the stars etc. We in the East, start from the ultimate reality to the changing phenomena of the universe.

Then what is the relation of SPACE with time what we call MATAM in Kangleipak?

In Kangleipak, the definition of Time as a measure of duration or measure of unlimited duration is not the foundation of time, and rather we feel this is only a late Idea in the long March of the Human Civilization, and this kind of Definition does not explain the origin of the abstract Time-concept. This kind of definition describes the Time-concept as they find the Time-concept in late ADs.

In Kangleipak, we have the Indigenous Time-Concept called MATAM, generally translated into English as Time, though we do not know actually the Appropriateness of the translation.

The concept of Matam in the Indigenous Vocabulary in Kangleipak we have : MATAM = MA + TAM, MA means Mana, further means by Him (by the Good-creator) TAM means Tampa = Tamba further means provided for, or make it available to the living beings etc.

So, Matam, therefore, means all objects created by the God-creator as objects of the changing phenomena. So, the concept of Matam does not mean any abstract concept as time, as we find to day. The original Idea or concept of Matam means and includes all definite concrete creations like the earth, the moon, the sun, the stars etc, the mountains, the rivers, the trees etc….. the events like famine, war etc.

A concept very near and almost synonymous to is the concept of MAHOUSA in the Kanglei vocabulary, generally translated as NATURE. Mahousa = Ma+hou+sa = Ma means Masana further means by self, Hou means Houkatlakpa = Hougatlakpa, Sa means Sakatlakpa = Sagatlakpa further means growing up, spring up by themselves. So, the Matam with the Synonymous concept to it Mahousa, in Analysing them, does not means Any Abstract concept in Kangleipak.

The western concept of time also means the same thing originally, the writer feels. A young man sitting in a garden looks at his watch very frequently. He does not mean the abstract concept of time when keeps his eyes on the watch. He means a concrete Human Body in his mind, that is, his beloved lady's arrival as scheduled.

A farmer asked his friend 'What is this month?' He does not mean an abstract concept of time, but he means a concrete events of sowing, or harvesting of crops, or arrival of Monsoon for cultivation in his mind. A concrete thing stands behind every or any mention of time, most probably consciously or unconsciously.

Then how modern concept of Time as 'Indefinite, unlimited duration in which things are considered as happening in the past, present or future' etc. comes about ? vv As mankind advances in Human civilization, Man begins to study natural history, science history, racial history, social history, calamity history, astronomical history, history of inventions, geological history, history of the origin of the mankind etc. etc. for men's own needs.

All these things are co-related, parts of the same thing, manifestations of the same Reality, the necessity of doing studies of all these things in the same time frame of unlimited duration is felt, is forced, consciously or unconsciously, upon mankind. To connect yesterdays with todays and todays with tomorrows, man requires a time-watch or time clock in a time-frame of unlimited duration.

To study social relevance of Women's problems in Manipur to day with those faced by the women in 1939 (Women's war), we require an uninterrupted social time duration with yesterday and beyond backward, and also, with today and beyond Forward. To tell the mankind of today a Message of 'Dooms-day', we require an unlimited Time-duration-Frame beyond to day.

The necessity of these things may be more acute in Physics, Astronomical investigations etc. In this way, the abstract concept of Time with Space, ' a four dimensional continuum with four coordinates, the three dimensions of space, and that of time, in which any event can be located' and also anything can be located, might have been born.

Further, if you go from Imphal to New Delhi on foot you may require some months. If you go on train, some days. If you go by Air, few hours. So, to understand the difference of duration of action for reaching from one concrete point of the Earth's surface to another point of surface of the Earth, man requires this abstract concept of time, or a Time-machine telling you the abstract Time-concept. In this way, the abstract Time-concept was born as of necessity as the Human kind has unlimited vast Faculty for adapting to changing necessity. Abstract concept are born only when man has developed advanced faculties.

In Kangleipak, the unity of Space with Time, that is, the abstract concept of Space-time Entity is apparent and a simple concept even to an unsubtle mind. We have Ipung Loinapa Apakpa (Talang Ipung Loinapa Apakpa in the Puya), who is Taller than the Top of the limitless space, incarnates as the open space and creates everything inside the open space.

And we have the Matam concept in which we conceive all concrete creations in the open space. So, the totality of the Ipung Loinapa Apakpa with the space-time entity, with all His creations in the universe is the ultimate Reality of the Meetei Race in Kangleipak.

But the Meetei Race worship Him in the name of Lainingthou Sanamahi (Lainingthou = Lai + Ningthou = King of Gods) who concretely comes to the Earth for Endless creations of the Mankind and other Living beings and to care for them and sustenance.

Discovery of Kangleipak - Part 2 - (wangkhemcha chingtamlen)

The Religion :

The Religion of the indigenous Meetei Race including the Hill communities is the Sanamahi Religion. The abstract concept of the Space-Time Entity is the ultimate God-creator of the Universe. The Meetei people call Him Ipa (father). Sanamahi Religion is not idolatry.

Military organization :

Lallup system

Lallup = Lal + Lup = Lal means War + Lup means Club or Association or Organised body or Lup may mean any organization of people (in Kangleipak only for Men) for a definite purpose.

In the Lallup, every male person who is born of indigenous Kangleicha parents called Leipak Macha in the country Kangleipak above 16 years of age was a member. Lallup was a Military Duty organization of the country and its membership was compulsory for every Leipak Macha.

When any emergency emanating from a Foreign Power is arising, a big drum will be beaten with a peculiar sound indicating war emergency . Then every member of the Lallup of the country will Assemble at the palace. They will be ready with their weapons for defence or attack. They will wait the order of the king.

Membership of the Lallup

There were seven Lallup groups organized on the lines of the Seven Salai Naota groups. Before Hinduism the Lallup members fought with Turbans (Head Gears) of their own Salai Colours. The Seven Salai Lallup groups were under the central command of the country Kangleipak at Kangla.

Lallup Disorganised

After the advent of Hinduism, the relation between the people of Kangleipak and top command of the king at Kangla became strained because of Puya Meithapa, imposition of the Hinduism etc. The Hindu kings by the time was suspicious of the Lallup Lalmee (Lanmee = Soldiers).

Top military commanders became Hindu immigrants. It further deteriorated the Lallup military organization. In such conditions Lallup Military organization was disbanded and became a civil organization during the Hindu days.

War Machine

The country Kangleipak is a Hilly country with Mountains and small Hills. Road communications were very bad. By the nature of the terrains, the military machine of the country was designed in the nature of very mobile, light and swift to meet any eventuality very quickly.

In the military organization of Kangleipak, cavalry was most important. Every body agree that Polo was originated in Kangleipak. Horse = Sagol = Sakol = Sakon = Sa + Kon = Sa means Isa further means self + kon = Kon means Konnapa further means always with.

So, in the time of yore, Horse was an animal always with any able bodied person or Lallup Lanmee. Every Kangleicha was a very good equestarian. Every Lallup Lanmee had a horse tied near his sleeping bed. Kanglei cavalry was known by the name Cathe Horse or Cassey horse in surrounding foreign countries and was dreaded one in the foreign countries.

Weapons used

Arambai, a little heavier and bigger arrow with string and feather of the cocks, carried in numbers on both sides of the saddle on the horse, on neck side of the horse, was used for attack and defence against the foreign army.

When attacking the foreign army, the Arambai was thrown in front and when the Kanglei army was in retreat, it was thrown backward against the chasing army.

The Cathe horse was so much dreaded in the surrounding countries that foreign army dare not venture to meet the Cathe horse in the open. Other weapons used were swords, spears, bow and arrow etc. big guns were manufactured during the reign of king Khakempa (before 16th century A.D.)

Regarding advanced weaponry of the Kangleichas, please see page 19, 20, 21 of the THE MEETHEIS by T.C. Hodson. We see nothing in the present Museum of Manipur like Arambai.

Downfall of Kangleipak

When Hinduism came to Kangleipak, the guards of sovereignty of the country Kangleipak changed hands from indigenous Kangleichas to immigrants Hindus. The original military genius of the Kangleichas lost to the country Kangleipak.

The original military machine was broken and collapsed. Upto Pamheiba Garivaniwaz, the original military machine was intact. So, he was able to show strength to the neighboring countries. After him everything collapsed.

Five Khuntakpa (Desertion of the country by the people from fear of the Burmease army), two during the reign of king Gourshyam (1753-1759), three during the reign of king Jai Singh Bhagyachandra (1764-1798) in 1764, 1769, 1772 A.D.

After these 5 Khuntakpa, the last 7 years' Devastation happened ending the reign of king Marjit (1813-1819). The country Kangleipak was deserted by its people completely for 7 years continuously from 1819 to 1825 A.D.

Most of the Meeteis outside Manipur now, specially in Kachar and Assam are descendants of the Meeteis who left Kangleipak during the 7 years devastation from fear of the Burmese army.

The writer will conclude this shortest introduction to the History of Kangleipak by quoting two statements from two Foreign English writers :

"The breech Loader above mentioned, which is still in existence is of iron and about three feet long, the breech piece is separable from the gun and received the charge, its extremity being then inserted into the bore of the gun, a portion of barrel being cut out to admit of this, the movable breech piece fastened behind by a slot passing through the gun (see Photograph). The bullet weighed only a few ounce, the bore being small. The piece, carriage and all, was carried by two men. Nothing is known of the inventive genius who made this gun, except that he was a native of Munnipore"
- page 20 of the THE MEITHEIS by T.C. Hodson. What Mr. T.C. Hodson found this gun was in 19th century A.D.

"In 1755 and 1758 Alaungpaya raided Manipur. The Manipuri call this 'The first devastation' and say that he was unspeakably cruel; but he was only doing unto them as they had done unto his people. He left Garrisons in permanent stockades at Tamu and Thaungdut. His successors continued to raid Manipur until 1819, depopulating the country and stamping out Manipuri civilization so completely that it is now impossible to tell what their social and political conditions were like"
- page 133 of Outline of Burma History by G.E. Harvey.

Before the advent of Hinduism in Kangleipak, Burma was a good friend of Kangleipak. Six devastations beginning in 1755 A.D., seven years after the Downfall of king Pamheiba Garivaniwaz, left Kangleipak a pauperized country unable to stand itself.

Discovery of Kangleipak - Part 1 - (wangkhemcha chingtamlen)

An Introduction to the History of Kangleipak (Manipur):

The present Manipur, an Eastern most tiny constituent State of the Indian union to the western boarder of the Myanmar, was an Independent Sovereign Country upto the advent of Hinduism in the beginning of the 18th century A.D., in all probable meanings of the concept of 'Sovereignty'.

The tiny country became a Hindu State after Pamheiba (Name by the Indigenous People) Garivaniwaz (by the Hindu Immigrants) became king of Kangleipak in 1709 A.D. (1714 A.D. by the English writers). He changed the Country's name of Kangleipak to Manipur, though it was not effective.

But by the time of king Jai Singh Bhagyachandra about in 1760 A.D., Manipur became almost effective name of the country. One of the ugliest forms of Vandalisms during the reign of Pamheiba Garivaniwaz was Puya Meithaba in which all written documents of the country including scriptures called Puya were burnt down on the Advice of the king's Dharma Guru, Santi Das Gossai.

The burning Down of all the written documents and Puyas turned the country Kangleipak from an Ancient Centre of civilization on the Earth to a Knowledge pauper Country on the Earth.

The People :

A race of People called the Meetei inhabited the tiny country mainly in the valley of Kangleipak since a little more than 2000 B.C. (always probable +) according to present available written evidences of the scriptures, though the present hill communities were the kinsfolk of the same family tree, in Pre-history and Proto-history period living together, a section of them came down to the valley leaving them on the Koubru Mountain ranges to became the Meetei Race.

By the time when these valley dwellers came down from the Koubru Mountain ranges, they were called the Lai People. These Lai People inhabited the valley of Kangleipak for several thousand years before they became the Meetei Race. The Lai People became the Meetei Race in Historic times. Historic times here mean written History of the Country Kangleipak.

When a settled Polity started in Kangleipak :

A clear Political system had been established around 2000 B.C. (+) in Kangleipak. In this regard, it seems that the History of Kangleipak is clearer than those of the surrounding countries including those of the Indian Sub-continent.

The first Monarch of Kangleipak, Konchin Tukthapa Ipu Athoupa Pakhangpa ascended the throne of Kangleipak in 1737 B.C. The Meetei Race is composed of 7 (Seven) clans called Salais occupying different parts of Kangleipak. Each Salai had a Maichou in charge of Religion, Foreign relations etc. so to say all important Social activities to advice the Salai Head called Salai king.

The 7 Salai Maichous of the seven Salais were the consultants and advisors of the king of Kangleipak. The Central Monarch, the king of Kangleipak was binding by the advice given by the Seven Maichous.

So, the country Kangleipak was practically ruled by the Seven Maichous though it was in the name of the Supreme Monarch of Kangleipak. This system of administration by the seven Maichous of the seven Salais is given the name of Unitary Federalism by the writer.

The Genealogy of the Meetei Race started only since the first Monarch of Kangleipak, Konchin Tukthapa Ipu Athoupa Pakhangpa who reigned about 2000 B.C.(+) according to available written Evidences upto this day.

He had Seven sons called Salais by the name of

• Mangang,
• Luwang,
• Khuman,
• Angom,
• Moilang,
• Khapa-nganpa and
• Salai Leisangthem

(nine salais, seven yeks are invasions to the unique Kanglei History and culture).

The Salai king Maliyapham Palcha in the line of Seventh Salai, Salai Leishangthem invented the Meetei Era called Maliyakum in 1400 B.C.

The Meetie Race knew the Seven primary colours in the time of Kanglei first Monarch, Konchin Tukthapa and knew a Mathematical digits of 14 (fourteen) one with thirteen zeros (1,00,00,00,00,00,000) reading in this way

• Ama
• Tala
• Cha
• Leesing
• Leesing Tala
• Leecha
• Leecha Tala
• Leepun
• Leepun Tala
• Leepot
• Leepot Tala
• Lee Kei
• Leekei Tala
• Pu Ama

The Meetei Race invented writing symbols (Alphabets) numbering only 18 that can write all languages of the Earth to day around 2000 B.C. (+). These writing symbols of the Meetei Race were ones amongst the best writing symbols invented upto this day by different races on the earth.

Every body on the Earth agrees that the original home of Polo (Kanglei indigenous people called Sakol Kangchei) was Kangleipak, now Manipur since 2nd half of the 18th Century A.D.

Paklei Namsa on the foreheads in Indigenous Sanamahi Religion

The Kangleicha Meetei Race, the descendants of the seven salais, that is, the descendants of the seven sons of the first Kanglei Monarch, Konchin Tukthapa Ipu Athoupa Pakhangpa, followed the Sanamahi Religion since time immemorial in Kangleipak. This Paklei Namsa on the forehead (in the centre of the forehead above the line of the eyebrows) is a tradition amongst the Meetei Race Peoples when they prepared themselves for joining in a religious gathering in Kangleipak. The Kangleicha Meetei Race peoples never go to a religious ceremony without 'Paklei Namsa' on the foreheads upto this day.

The tradition of Paklei Namsa started in this way:
The Lainingthou Salailel Sitapa (the space personified as a male person) and Ima Leimalel Sitapi (the earth personified as a female) had two sons, Konsen Tulei Sengpa (also knowns as Sanamahi Lainingthou) and Pakhangpa. The first son was in the status of God and the second son Pakhangpa was in the status of Human Being. When they became of age, Salailel Sitapa, the God Father asked the two sons to go round the Nongkhong (The foundation of the Universe), the one who comes first would be given the throne of mankind.

The first son, Konsen Tulei Sengpa, the Sanamahi Lainingthou started immediately to go round the universe (Nongkhong), the second son, Pakhangpa, a human being did not even know what was a Nongkhong, disappointed in the order of the God Father Salailel Sitapa. He went directly to his mother, Ima Leimalel Sitapi, with tears in his eyes for consultation.

His mother, Ima Leimalel Sitapi consoled her second son Pakhangpa, told him that the Seat of his Father, Salailel Sitapa is the universe Itself and to go round His Seat seven times amounted to going round the Nongkhong, and to bow down to His God Father, Salailel Sitapa touching his forehead the Earth (the ground).

Then the second son Pakhangpa went directly to His God Father, Salailel Sitapa sitting on His Seat. He went round the Seat of His God Father, Salailel Sitapa seven times and bowed down before his God Father, Salailel Sitapa touching his forehead the Earth (The ground).

The God Father Salailel Sitapa was so satisfied with the conduct of His second son Pakhangpa and His second son was given the Name of Pakhangpa (Pakhangpa=Pa+Khang+Pa=Pa means Father, the universal Father+khang means Khangpa, further means to know+Pa means Male Person) and Pakhangpa was given the throne of mankind.

The tradition has many proverbs. That only mother knows the Father of the Child, that human father is the universal God Father on the Earth etc. When Pakhangpa bowed down before Salailel Sitapa, the God Father touching his forehead the Earth (the ground), a considerable amount of the Earth (Leipak) was on the forehead of Pakhangpa. This is the beginning of Paklei Namsa tradition of present time. The considerable part of the forehead of Pakhangpa, when bowing down before his God Father, Salailel Sitapa touching the Earth (the ground) was covered by a thin layer of the Earth substance, which we called leipak in Kangleipak.

This is our present paklei namsa (Paklei=Pak+lei = Pak means Pakpa, further means widely + Lei means Leipak, further means the Earth substance. Namsa=Nam+sa=Nam means Namba, further means to put by the hand on the forehead +sa means the body, the forehead for this tradition).

The philosophical side of the Paklei Namsa tradition is the extreme gratitude of the Kangleicha Meetei Race towards the common deathless mother of all Living Beings on the Earth, that is, the mother Earth. Your own Mother, human mother, will be no more after caring you for some time.

But for the mother Earth, she cares you and other innumerable living beings born on the Earth for all times without telling you and others not a single moment she is exhausted, tired, unable to do her duty of caring you etc. So, the Meetei Race shows extreme gratitude, extreme respect putting her on the forehead as a mark of religion.

You have seen above the origin of the Paklei Namsa tradition of the Meetei Race. Now you see the origin of the Paklei Namsa tradition of the Kanglei Meetei Race from another angle other than the tradition narrated above. Even today, elderly man and woman, whether he/she is a converted Hindu or follower of indigenous Sanamahi religion, in the early morning at the time of rising from the bed, before treading first on the earth for the day, put his/her middle finger tip of the right hand on the earth (the floor), and then put the middle finger tip on the forehead. You have seen this generally amongst the peoples of the Kanglei Meetei Race, not amongst the peoples of the other races.

This is what exactly how a Paklei Namsa is put on the forehead of the follower as mark of Kanglei Sanamahi Religion. When a Paklei Namsa is put on the forehead, we do as the following:
In the left hand palm, we put some water and a little lump of the Earth (Leipak). The lump of the Leipak is rubbed on the palm with the water to produce a paste. The paste is put on the forehead by means of the middle finger of the right hand. This is what we do to put the Paklei Namsa on the Forehead

You please see another manifestation of this extreme gratitude and respect of the Deathless mother Earth, ever-loving and evergreen, unexhausted and unreserved love and care symbol for all Living Beings on the Earth.

When a Kangleicha people of the Meetei Race touched/trampled on the body/body part of another fellow being by his/her foot accidentally, he/she will put his/her right hand middle finger tip on the body of the fellow being, and then put the finger tip on his/her forehead as a sign of extreme respect to the fellow being touched/trampled by his/her foot.

This is another manifestation of Paklei Namsa of the indigenous peoples of Kangleipak towards his/her fellow beings showing extreme cultured traits of a very ancient race on the earth.

More Addition (update on June 15)

The PAKLEI NAMSA of the Kanglei Indigenous Sanamahi Religion

The concept of Ima Leimalel Sitapi, and also called Malem, is a word/concept of the Totality of the Earth. The Hindu call it as Prithibi or Prithi Mata. What we call Ima Leimalel Sitapi (Malem) is known to the Hindus as Prithibi or Prithi Mata, this far the writer knows. Not more than this. But the writer knows every syllable of the Kanglei two words/concepts as a real indigenous son of the ancient Kanglei ancestors.

Ima Leimalel Sitapi:

Ima = the concept of Ima = I + ma = I + mang; here I (sometimes written as Ee) means blood, human blood. Ma = Mang means mangba, further means loss, loss of blood. Therefore the concept of 'Ima' means the loss of blood of a woman during pregnancy in supplying blood from her body to the developing foetus in her womb.

Leimalel = Lei + ma+Lel. Here Lei means Leiba, turning itself, further means rotating and revolving; ma means mana, Matomta, further means by herself, the Kanglei Meetei peoples called every married woman as Leima equating to the mother earth, lel here means the best one, the strongest one etc. as in Phirel, Ngarel, so Leimalel means the best woman, married woman, Sitapi simply means Deathless woman.

Malem:

Malem = Mallem = Malle + Ima = Malle means resembles; Ima means Mother. Therefore, the concept of Malem is Imamanbi, a woman resembling mother.

In the scripture, the Earth is written as Malem Leikoipung. The concept of Leikoipung is Lei (rotating) + Koi (Revolution) + Pung (a raised portion of the Earth as known today). Our concept and tradition in this regard is universal outlook clear and clear.

In the original traditional concept of Ima Leimalel Sitapi, Malem, Malem Leikoipung, the concept is the totality of the Earth, not a divisive concept like Kangla Thenpung, Khuman Kangla, Brindabon, Nabadwip etc.

Some man and woman interpret Paklei Namsa as "chandan" and some say further in the Paklei Namsa "imported soil" is used. These things are all products of imperfect knowledge of the unique origin and traditional philosophical foundation of the Paklei Namsa of the Meetei Race of Kangleipak.

The Ever loving deathless mother earth has nothing to borrow and has nothing to take on loan from others for the care and sustenance of Her children ever die and ever born endlessly. Every colour and every hue............. all are available in her. Colour cannot be interpreted as "Chandan".

During the Hindu Rule in Kangleipak, a permanent damage has been done to the unique culture of the Meetei Race in about two centuries upto King Churachand Singh. During these days, a 'Chandan Senkhai', a chandan text was taken by the King from the people. 'Gopi chandan' probably from U.P. Brindaban was brought and forced to use it to every man and woman.

A 'Black Chandan', black soil was also forced for use for family members of death ceremony of the family. So this colour complex, chandan colour for happiness, wealthiness, well-being etc, and black for unhappiness, bereaveness etc, was imprinted to the peoples' psychology. So, many people might have used 'Gopi chandan' for Paklei Namsa as they are not clear of the Idea of Paklei Namsa.

It is to be mentioned clearly that if Kangleipak was a place on the surface of the Earth where only Blue colour soil, ground, earth material is available, the Meetei Race should have used only Blue Colour in the Paklei Namsa. The earth (soil) of every colour naturally available with the ever loving Ima Leimalel Sitapi, Malem .... the Deathless Mother Earth can be used for Paklei Namsa. 

kangleipak ki ningthousing gi maming amasung chahi

Kangleipak ta pankhiba ningthousing

1. Nongda Lairen Pakhangba (33-154 A.D.)
2. Khuiyoi Tompok (154-264 A.D.)
3. Taothingmang (264-364 A.D.)
4. Khui Ningonba (364-379 A.D.)
5. Pengsiba (379-394 A.D.)
6. Kaokhangba (394-411 A.D.)
7. Naokhamba (411-428 A.D.)
8. Naophangba (428-518 A.D.)
9. Sameirang (518-568 A.D.)
10. Urakonthouba (568-658 A.D.)
11. Naothingkhon (663-763 A.D.)
12. Khongtekcha (763-773 A.D.)
13. Keirencha (784-799 A.D.)
14. Yaraba (799-821 A.D.)
15. Ayangba (821-910 A.D.)
16. Ningthoucheng (910-949 A.D.)
17. Chenglie-Ipan-Lanthaba (949-969 A.D.)
18. Keiphaba Yanglon (969-984 A.D.)
19. Irengba (984-1074 A.D.)
20. Loiumba (1074-1112 A.D.)
21. Loitongba (1122-1150 A.D.)
22. Atom Yoiremba (1150-1163 A.D.)
23. Iyanthaba (1163-1195 A.D.)
24. Thayanthaba (1195-1231 A.D.)
25. Chingthang Lanthaba (1231-1242 A.D.)
26. Thingbai Shelhongba (1242-1247 A.D.)
27. Puranthaba (1247-1263 A.D.)
28. Khumomba (1263-1278 A.D.)
29. Moiramba (1278-1302 A.D.)
30. Thangbi Lanthaba (1302-1324 A.D.)
31. Kongyamba (1324-1335 A.D.)
32. Telheiba (1335-1355 A.D.)
33. Tonaba (1355-1359 A.D.)
34. Tabungba (1339-1394 A.D.)
35. Lairenba (1394-1399 A.D.)
36. Punsiba (1404-1432 A.D.)
37. Ningthoukhomba (1432-1467 A.D.)
38. Kyamba (1467-1508 A.D.)
39. Koiremba (1508-1512 A.D.)
40. Lamkhyamba (1512-1523 A.D.)
41. Nonginphaba (1523-1524 A.D.)
42. Kabomba (1524-1542 A.D.)
43. Tangjamba (1542-1545 A.D.)
44. Chalamba (1545-1562 A.D.)
45. Mugyamba (1562-1597 A.D.)
46. Khagemba (1597-1652 A.D.)
47. Khunjaoba (1652-1666 A.D.)
48. Paikhomba (1666-1697 A.D.)
49. Charairongba (1697-1709 A.D.)
50. Garibniwaj (Pamheiba)(1709-1754 A.D.)
51. Chit Sain (1754-1756 A.D.)
52. Gaurisiam (1756-1764 A.D.)
53. Chingthangkhomba (Bhagya Chandra) (1764-1798 A.D.)
54. Rohinhandra (Harshachandra Singh) (1798-1801 A.D.)
55. Madhuchandra (1801-1806 A.D.)
56. Chourjit (1806-1812 A.D.)
57. Marjit (1812-1819 A.D.)
58. Takuningthou (Herachandra) (1819 A.D.)
59. Yumjaotaba (1820 A.D.)
60. Gambhir Singh (1821 A.D.)
61. Jai Singh^{[disambiguation needed]} (1822 A.D.)
62. Jadu Singh (Nongpok Chinslenkhomba) (1823 A.D.)
63. Raghab Singh (1823-1824 A.D.)
64. Nongchup Lamgaingamba (Bhadrasing) (1824 A.D.)
65. Gambhir Singh (Chinglen Nongdrenkhomba) (1825-1834 A.D.)
66. Regency(1834-1844 A.D.)
67. Nara Singh (1844-1850 A.D.)
68. Debendro Singh (1850 A.D.)
69. Chandrakirti (K.C.S.I.) (1850-1886 A.D.)
70. Maharaja Surchandra (1886-1890 A.D.)
71. Kulachandra (1890-1891 A.D.)
72. Churachand Singh (1891-1941 A.D.)
73. Bodhchandra Singh (1941-1955 A.D.)

The Differences between Puya Wakoklon Heelel Thilel Salai Ama-ilon Pukok and Puya Wakoklon Thilel Salai Amailon Pukok - by Wangkhemcha Chingtamlen

The Differences between Puya Wakoklon Heelel Thilel Salai Ama-ilon Pukok and Puya Wakoklon Thilel Salai Amailon Pukok The first Puya, Wakoklon Heelel Thilel Salai Ama-ilon Pukok was kept and preserved by L. Songkhup Koireng and his family of longa Koireng since 18th century and was handed over to a group of Meetei Nationalists and followers of the Sanamahi Religion of Kangleipak on 17/10/1970 (Saturday). The group received the Puya was “Khwai Meetei Thoukal Langkal Malup”. This Puya was possessed by this group at first and then lastly the Puya was possessed by “Mannaba Apunba Marup” most probably upto this day. The present writer himself went to the Longa Koireng and met Mrs. Momshonei Koireng w/o (L) L. Songkhup Koireng on 2/1/10 with a Video coverage. The writer confirmed the Journey of the Puya from Longa Koireng to Imphal to the Meetei Nationalist hands in Kanglei Puwari, on that day at about 11 am. The writer was a member of the “Mannaba Apunba Marup” and has seen the Puya original copied by Angom Chaopa in the 18th century before the Burning of the Puya which was in the Royal library by King Pamheipa Garivaniwaz and his Dharma Guru Santi Das Gossai. The writer saw the Puya copy more than twice in his life in his thirties. The second puya, Wakoklon Thilel Salai Amailon Pukok was possessed by Ahal-Ibungo Late Thokchom Thoukachanpa of Sagolband. In about 1960, the Puya was printed in Bengali scripts by late Thouka Chanpa himself and the writer purchased a copy immediately and studied it seriously. The writer has not seen the original Puya upto this day. The writer with Happiness, Confidence and Loyalty studied the version of the Puya, Wakoklon Thilel Salai Amailon Pukok. In the meantime the writer received a Puya version in Bengali script of the Puya, Wakoklon Heelel Thilel Salai Ama-ilon Pukok in 1970 about 10 years later. In the hands of the Present writer, the two Puyas, Wakoklon Heelel Thilel Salai Ama-ilon Pukok, and Wakoklon Thilel Salai Amailon Pukok had been for more than 40 (fourty) years upto this day. The present writer loved and devoted to the Puyas so much that with Love, Confidence, Loyalty and Devotion to the Puyas, the writer opened the Puyas almost Every Day. As the Puyas were in the hands of the writer for more than 40 years and studied and Comparative studied, Now the writer has fair knowledge of the two Puyas, and found Serious Differences between Them. The writer will show now some of The Fundamental Differences between the two Puyas for the coming Kangleicha Generations: (1). In the names of the Puyas, Wakoklon Heelel Thilel Salai Ama-ilon Pukok and Wakoklon Thilel Salai Amailon Pukok, readers see a Noticeable Difference. (2). In the Introductory Portions, there are very big Fundamental Differences between the two Puyas. Please see now: In the Wakoklon Heelel Thilel Salai Ama-ilon Pukok: “Puya asi Ningthem Pamheipa Hakthakta Sinthokpane Lepna Khangpio || Pamheipa Ningthem Hakthak Faopata Maliyapham Palcha Cheihi Kumsing Lee Cheising Cheichat 3107 Sulapane || Cheihiki Kumhou Ahanpa numittaki Sinthokpa Houpana Numit 15 ni Changna Wakchingki Thaninta Loiye || Laileek Asi Mangpa Yatapana Chaopa Eina Sinthokhoupane || Laileek Asi Eenung Eeyek | Khunung Eeyek Suplapa Houphamki Puyane Lepna Khangpio ||o||” In the Wakoklon Thilel Salai Amailon Pukok: “Lailik Asi Kalipini Wacha Mahalachaki Hakthakta Sinthokpane Lepna Khangpiwo | Kalipini Wacha Mahalacha Hakthak Faopata Cheihi Kumsing Li Cheising Cheichat 3107 Sulapane | Inga Tha 17 ni Palpa Numitta Sinthokpa Houpana, - Ingen Thaki 3 Ni Palpa Numitta Loiye | Lailik Asi Thokchom Thokchao Pangkanpaki Maputhouna Sichinnalampa Lailikne | Lailik Asi Inung Iyek, Khunung Iyek Suplapa Lailikne Lepna Khangpiwo |” Please Note the bold letter portions of the Introductory portions of the Puyas. These are the Fundamental Differences between the two Puyas: In the first Puya, in the introduction ‘Puya’ is the first word and in the second Puya, in the introduction ‘Lailik’ is the first word. The word ‘Puya’ is repeated twice in the first Puya, but no word ‘Puya’ is found in the second Puya. In the first Puya, ‘Ningthem Pamheipa Hakthakta Sinthokpane’, in the second Puya, ‘Kalipini Wacha Mahalacha Hakthakta Sinthokpane’ were seen very clearly. The inclusion of the name ‘Kalipini Wacha Mahalacha’ in place of ‘Pamheipa’ creates some suspicion in the minds of the readers. Secondly, the Exclusion or Non-inclusion of the Kanglei Era Founder Maliyapham Palcha, King of Kangleipak, further creates a great suspicion in the minds of the readers in the Facts of Genuineness of the Wakoklon Thilel Salai Amailon Pukok Puya. Thirdly, in the Second line of the Introduction of Wakoklon Heelel Thilel Salai Ama-ilon Pukok, the words ‘Cheihiki Kumhou’ means ‘Beginning of New Year’; The words ‘Wakchingki Thaninta’ means ‘the fullmoon Day of Wakching’. ‘Thanin’ means present word ‘Purnima of the Hindu’. From this 2nd line of the Introduction of the First Puya, Wakoklon Heelel Thilel Salai Ama-ilon Pukok Puya, the Present Kangleicha Generation Knows one Social Fact very well that Kangleipak in the Pre-Hindu Days started their New Year in The Wakching Month (December-January) as the Kanglei Hill Tribes generally do their New Year(Dec-Jan) as the Nearest Kins of the Present Meetei Race. Wakoklon Thilel Salai Amailon Pukok Puya does not give this Fact. Fourthly, the Puya Wakoklon Heelel Thilel Salai Ama-ilon Pukok was Copied from the Centuries old Kanglei Scripture Puya by Chaopa just before the Notorious Vandalism of Puya Meithapa by the First Hindu King Pamheipa Garivaniwaz and his Notorious Dharma Guru Santi Das Gosai. The ‘Chaopa’ in the Introduction is ‘Angom Chaopa’ in The Hindu Days known as ‘Angom Gopi’, sometimes as ‘Sekhar’ by the Hindus. Fifthly, the Puya Wakoklon Heelel Thilel Salai Ama-ilon Pukok says in the Introduction that the Puya is the ‘Puya of origin’ of the Universe, but the Puya Wakoklon Thilel Salai Amailon Does not give this fact. Above these things the Puya, Wakoklon Thilel Salai Amailon Pukok has a Fundamental Disability unable to stand in the Changing World. It losts its utility in the Post Hindu Period. Please see what the two Puyas say in this context: The first Puya, Wakoklon Heelel Thilel Salai Ama-ilon Pukok says at page 35 of the Bengali version “Lompane – Lompaki Eeyekne ( ]) || Lumpane – Lumpaki Eeyekne ( [ )||” Further at Page 39, the Puya says “Matam Matamtuki Chanana Chamnapa Lomna Eeyek Lomtuna | Lumna Eewai Eenin Khonthoktpu Lumhanli Haipaki Khununglon Atupu Khununglolchum Kouye || Khununglolchumsingse Tainapata Leilipa Mee Oipa Eecha Eesu Meetei Pumnamakkitamakta Haichapane || He Ningthou-O! Eeyek Likhun Asiti Matamtuki Matung-inna Puthokpikatane Khangpi-o ||o||” We use k and Lom as g to make it to Pronounce as g from k, eg. In writing gama, (gJmJ). We use k and Lum in writing kJ[pJ (climbing mountain) and simply kJpJ (too much burnt by fire). In the second Puya, Wakoklon Thilel Salai Amailon Pukok, this Lom Eeyek ( ]) is not found. Please see Page (III) of the Hiram Lamai, at the page at sl. 32 you will see 32| [ (Lum) and you will see no Lom ( ]) in the Hiram Lamai. “Lomle; Lum Iyekna ( [ ) |” This is written at Page 67 of the Wakoklon Thilel Salai Amailon Pukok, no more. There is not any mention of Lom ( ]). So you cannot write the languages of the world with the scripts of the Wakoklon Thilel Salai Amailon Pukok. You cannot write America, you can only write A[mYilkJ, not as A[mYirkJ as enabled by using l + lom = r When stating the origin of the 18 writing scripts, 19 including the Singtha Cheising Eeyek #, the first Puya Wakoklon Heelel Thilel Salai Ama-ilon Pukok says “Asum Touna Oikhipa Laiyamsingki Eeyek Eepiki Eeyekpu Taipangpalpa Mapuki Huksang Kayatki Khunung Eeyek Eepi Oina Lepkhale || Asikumpa Khunung Eeyekki Khonthok Asipusu Khunthoklon Haikatane | Lepna Khangpio ||o||” But in the Puya, Wakoklon Thilel Salai Amailon Pukok, the following is written at page 91 “Asum Touna Oikhipa Laiyamsingki Iyek Ipi Mayekpu Taipangpalpa Mapuki Huksang Kayatki Khunung Iyek Ipi Oina Lepkhale | Asikumpa Khunung Iyekki Khonthok Asipusu KHONTHOKLON Haipatane Lepna Khangpiwo |” You see very clearly, in the first Puya “Khunthoklon Haikatane|”, is written in the second Puya “Khonthoklon Haipatane|”. This is a Serious Difference between the two Puyas. The Difference is between “Khunhoklon Haikatane” and “Khonthoklon Haipatane”. According to the Puya, Wakoklon Heelel Thilel Salai Ama-ilon Pukok, the theory of the Origin of the Meetei Scripts is the theory of the Creation of Man, and Man’s Dispersion on the Planet, the Earth. In the Puya, Kham-oi Yang-oi Sekning “Langyen Sitapati Peesum Animakki Malakta Nganna Leipane || Mapham Atupu Thouwaiki Fampine ||” Further in the Wakoklon Heelel Thilel Salai Ama-ilon Pukok, in Dealing with the thirteenth writing script Yang ( y ), the reader will find “Mapu Sitapana Wakon Folang Cheengtolta Taipangpalpa Mapupu Khunthokhanle Haipaki Khununglon Kouye ||o||” According to the philology of the individual script of the 18 writing scripts, the scheme of the Puya is “Khununglon Khonthok Eewai Eenin”, but the scheme of the Puya in the theory of Origin of the 18/19 scripts as whole “Asikumpa Khunung Eeyekki Khonthok Asipusu Khunthoklon Haikatane | Lepna Khangpio ||o||” Both the Puyas, Wakoklon Heelel Thilel Salai Ama-ilon Pukok and Kham-oi yang-oi Sekning are very clear that production and spread of species (Khunthok) starts from the Head. “Langyen” in the Kham-oi Yang-oi Sekning means “Spread and Dispersion of Lang”, further means Lang-on and sai-on Dispersion and Spread. Therefore, “Khonthoklon Haipatane” in the Wakoklon Thilel Salai Amailon Pukok is Inappropriate and Diminishes the Quality of the Puya. At page 95 of the Wakoklon Thilel Salai Amailon Pukok (Meeteilon version), the readers will find “Lai-Eengthou Ipu Athoupa Pakhangpa”. This word “Lai-Eengthou” is a Fabricated word in place of lainingthou, the original word or concept of the Meetei Race. This fabrication was done during Hindu rule to blur the original clear concepts of the Meetei Race. ONE of the most important things, that is, the Mathematical Science in the ancient Kangleipak and its’ dazzling advancement in Kangleipak is found in the Wakoklon Heelel Thilel Salai Ama-ilon Pukok. In Ancient Kangleipak, the Meetei Race knew 13(thirteen) mathematical digits (1,00,00,00,00,00,000), one with 13(thirteen) zeros. But it is not found in the Wakoklon Thilel Salai Amailon Pukok. These are serious differences, there are other minor differences too. The writer will not write the Minor Differences. Please compare the Puyas and a comparative study may reveal many things. A Short Note about “Cheilaopa or Cheiraoba” At page 4 of Ningthou Chahi by Ngariyanbam Kulachandra Singh, a Konung Pandit writes “Meepum Khudingna Khangnaba Sagol Tongduna Chei Matonda Sharik Yallaga Ngasidagi Houna Anouba Chahi Ama Houre Haina Laoyi |” This was during the reign of King Bhagyachandra in the 18th century. Almost every body knows today that Meetei Era Maliyapham Palcha Era was started several centuries ahead of the Christian Era, almost all Hindu Eras. In such situation when a Hindu King Bhagyachandra comes to the throne of Kangleipak in the 18th century, can he teach Kangleichas the beginning of the new year of Kangleipak? Can any sane Human Being Imagine it? Absolutely Impossible! The Ancient Kanglei Ancestors of the Hindu days did not call “Sajibu Chahihouba”, it was called “Sajibu Cheilaoba or Sajibu Cheiraoba” attaching much weight to the stick “Chei”. These things are all done after all Puyas were burnt in the 18th century. Cheilaopa or Cheiraoba’ for a new year is still a Funny Name of beginning a New Year for Kangleipak.

Sanamahi Kiyong

Chingkoi Maru Langmaichingda Saba Loisinlaklaba sanamahi kiyong