CHAPTER–5

Sanamahi Movement in the 20th

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.

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 (1709-1748). However during the reign of

King Charairongba (1697-1709), 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 18th

century A. D. during the reign of king Pamheiba.2 This period from 1709-

1748 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 (1709-1748). 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.

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. 95.

4. Khundongbam Gokulchandra, “Renaissance of Sanamahism” in Sapamcha Sanatomba (ed.)The

Sanamahism (Imphal: S. R. Institute of Manipur Studies, 2003), p. 33.

5. Sarangthem Boramani Singh, Meitei Ningthourol (Imphal: Sarangthem Boramani Singh, 2005),

p. 107.

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.

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, 20th

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.

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

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

166

41.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

167

73.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

168

105.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. 103-105.

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

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 1st 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 (1758-98). In 1780, he made a wooden statue of

9. Sarangthem Boramani Singh, Meitei Ningthourol, n. 5, pp. 113-115.

10. Sairem Nilabir, Laiyingthou Sanamahi Amasung Sanamahi Laining Hingat Eehou, n. 6, p. 107.

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.

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. 106-107.

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 122nd

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. 114.

14. Ibid., pp. 114-115.

174

joined the Dibrugarh Reserve office as a Police Sub-Inspector at a salary of

Rs. 25.”15

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. 26-27.

16. Sairem Nilabir, Laiyingthou Sanamahi Amasung Sanamahi Laining Hinggat Eehou, n. 6,

p. 115.

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.18

17. Ibid., p. 27.

18. Sairem Nilabir, “Sanamahi Laining Hourakpa Amasung Chaokhatlakpa” in Sapamcha

Sanatomba (ed.) Sanamahi Laining (Imphal: Sanamahi Lainingkol, Imphal Sanglen, 2007),

pp. 9-10.

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.20

19. Ibid., p. 27.

20. Ibid.

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.115.

22. Ibid., p. 28.

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

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 31-

10-1947.

24. Khundongbam Gokulchandra, “Renaissance of Sanamahism” in Sapamcha Sanatomba (ed.)

The Sanamahism, n. 4, pp. 35-36.

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

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. 227-256.

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 1934. 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.27

26. Laininghal Naoriya Phullo, Seireng Apunba (Assam: Apokpa Marup, 2012), pp. 40-57.

27. Laininghal Phullo, Meetei Houbam Wari, (Cachar: Moirang Ngamba Munal, 1934), p. 31.

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.29

28. Ibid., p. 37.

29. Ibid., pp. 37-38.

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. 40.

31. Ibid., p. 75.

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.

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 20th

century. The revivalism movement of the 20th

century

spread to different parts slowly.

A bomb was dropped in Imphal on May 10, 1942. 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, 2nd

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

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.

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. 137-138.

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.

190

Language). To live peacefully and harmoniously by working hard etc. The

meeting which would be held 14th

May the next day was also fixed on 13th

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

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.

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 13th

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

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.

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 1930. The Meetei Marup was established on 14th

May,

195

1945 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 20th

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 1946. 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. 139-143.

196

Ibungtombi “Irat Thounirol Amadi Laison Tinson, Sagolshem Rajmuhon

Meetei‟s “Puwari Yaibi Meeren Thounirol” etc. may be mentioned as eye-

opening 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

1st 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.37

36. Sairem Nilabir, “Sanamahi Laining Hourakpa Amasung Chaokhatlakpa” in Sapamcha

Sanatomba (ed.) Sanamahi Laining, n. 18, p. 15.

37. Ibid., pp. 15-16.

197

The followers of Sanamahism also tried to take back many other

important places related to the Sanamahi religion. Such a movement

occupied a very important place in the revivalism of Sanamahism in the 20th

century.

The religious place of Mahadeva, situated at Kongba Maru Laipham

was considered as a Hindu religious place. But it was actually an old

religious place associated with Sanamahism. Hence many followers of

Sanamahism tried to get back this place too.

A group known as “Kongba Maru Thoupu Kanglup” was formed, and

it took over this religious place. With the adoption of Hinduism, the

Mahabali Umang, a sacred place of the Meeteis was turned into a shrine of

Hanumana. A movement gained momentum to take back this religious place

by the Sanamahi followers, and in 1979, May 5, Sunday a new group called

“Mongba Hanba Umang Lai Kanba Lup” was formed by its followers

comprising several young as well as elderly persons. Not only this, the God

of Nongmaijing Ching (Hill) considered to be Mahadeva but actually

Nongpok Ningthou a Meetei God and the shrine of Kamakhya at

Hiyangthang which was actually a Meetei Goddess were taken back after

several movements. With the revival of the Sanamahi religion, the

observance of festivals relatings to Sanamahi religion has also considerably

increased.

198

The festivals of Sanamahi religion have become more popular and are

being observed by more and more people in recent times. Sajibu Cheiraoba

is being observed to welcome the New Year. Since the 18th

century because

of the influence of Hinduism it has been made to concide with Charak Puja

but nowadays it is observed on the first day of Sajibu of the Meetei Lunar

Calendar. It may be mentioned that some followers of Sanamahism observe

Cheiraoba in Wakching. But both of these developments signify the

popularity and influence of Sanamahism. Other popular festivals like Imoinu

Iratpa, Panthoibi Iratpa are also becoming more and more popular.

Moreover, in the census 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. Holy

books for Sanamahi religions were selected. All these are the clear testimony

of the advancement, growth and development of the Sanamahi religion.38

Thus the revival of Sanamahi religion in the 20th century gained

momentum as a result of the hardwork by its followers.

At the close of the 20th

century Sanamahism gained a strong foothold

owing to the coming of modern education, increase in population and many

other social factors. The gaps of untouchability between Sanamahism and

Hinduism became nil. As a result it gave a new hope and dimension in the

38. Khundongbam Gokulchandra, “Renaissance of Sanamahism” in Sapamcha Sanatomba (ed.)

The Sanamahism, n. 4, p. 43.

199

process of the revivalist movement of Sanamahi. Old beliefs and religious

bindings were united and the beliefs of the emerging movement began to

take their place.39

Prior to the 20th

century, even though the Meeteis followed Hinduism,

they never forgot their ancient God, i.e. Sanamahi. But the Sanamahi

religion was looked down upon and subdued as a result of the adoption and

popularization of Hinduism under the patronage of some kings of Manipur.

Today the followers of Sanamahi religion have increased geometrically.

39. Ibid., pp. 41-42.