A SHORT HISTORY OF KANGLEIPAK cmanipur) PART -I Beqlinio vam qa lIN 1! fagsA SHORT HISTORY OF KANGLEIPAK (MANIPUR) PART -1 by Wangkhemcha Chingtamlen, M.A. LLB, Sagolban Thangjam Leirak, Imphal- 795 001A SHORT HISTORY OF KANGLEIPAK (MANIPUR) PART «1 Published by: The Kangleipak Historical & Cultural Research Centre, Sagolban Thangjam Leirak, Imphal Tele : 9856245801 First published ; 2005 Reprint + 2009 Cover concept : The author and design Price : Rs. 140/- No.ofeopies : 1000 Printed at MR Printers, Sagolban Thangjam Leirak, Imphal - 795 001 PREFACE (To be studied critically) ‘The Plan of the writer is to write the History of Kangleipak in three parts. We know very well that the ancient History of this land Called Kangleipak upto 18th Century A.D. are all and all Fabrications and Frauds. The purpose of this part of the History is to destroy the Fabrications and Frauds in the ancient History of this land and to show the People the real ancient History of Kangleipak thereby Reconstructing the ancient History of Kangleipak. The second part will deal with the History of Kangleipak from Konchin Tukthapa Ipu Athoupa Pakhangpa, the first political monarch of Kangleipak who ascends the throne of Kangleipak in 1737 B.C. present Kangla as the Capital, to King Charairongba, the last Mcetei monarch on the throne of Kangleipak. The third part will deal with the History of Kangleipak (Manipur) from Pamheiba Garivaniwaz, the first hindu King who ascends the throne of Kangleipak in 1709 (1714?) A.D. ‘Kangleipak was known to the Mayangs since the days of King Kongyamba (1324-1335 A.D.- dating from Cheitharol Kumbaba) very well, when a petty Mayang army attacked Kangleipak and most of them were ‘killed and enslaved. The Mayangs tried to capture Kangleipak in 16th and 17th Centuries also by means of force. In all the military conflicts, the Mayang Anmies were defeated, most of them were killed, in hundreds were enslaved. But inthe carly part of the 18th Century, when the news of Pamheiba becoming king of Kangleipak reached the Mayangs in Kachar, Sylhet, Assam étc. they were overwhelmed with happiness and swarmed to Kangleipak to be welcomed with enthusiasm by the king. (One of the Mayangs was Notorious Hindu Dharma Guru Santi Das Gosai. ‘When he reached Kangleipak he was welcomed by the King as if he was king’s lost father and returning, As soon as Pamheiba was joined by Santi Das, they picked up one Nongsamei, a Sudra intellectual to study the ‘Meetei Seriptures. A fter knowing the scriptures, Santi Das and Nongsamei ‘wrote a set of fabricated literatures in the name of Puyas. Then all the original Puyas were burnt down. The purpose of this part of History is to destroy the fabricated History perpetrated since Pambeiba and Santi Das. Now please see some Historical Frauds in the ancient History of Kangleipak among others which are elaborately dealt in this book.Historical Frauds Revealed. ‘You will see in this humble History book some of the most unholy Historical Frauds ever seen by the People of Kangleipak (Manipur). Xerox -1 | tow deem, Cogs ang Sapin to weLte the exten of te masta ? A iceedy the ere of the Diper ag and beyining ef. the ais Jue ( your 239 Jt Yowba-coonee the atte of obmeebstan geve birth to + om exllaa> Panupwe, Ma word to-samme the fos of Gods by the “day sna by the fiabt he wand to be a mine Me xloned for 12 veers petertiliys his son Rotel tepek miccended him Zt es in Ma tina ty ig cane mre andes be rnigned fab BP, yosre ind vain siceneges by Maton Tee thine, Ha'd'g te malgned for49, yoors: Me son Moot Hing en mtecendad Ma ond intindvced the oretan. sf ul ldton tosses to Eve Ang he etgned 5.78 your ibe oa epetbe seccoted Min ad ratgned fOE50 q0rm The nant bing faabhongbs tha aon of Pngstthe receded te We there sd lated ae aon Met ba then escanded the thie ‘sod eal wed fax JP yearn ana wet avceanded by Ms sn Hontinaabt Kanglaor te thrsne mow be reigned, {29 years. Ris er Shenaining the hake appisert secended the thinne. and cefeated Kingtheu Seephoabs or Angem Mogtheu and ‘Seah pascgssien of Bis Memento colsned fer 9 vrre Mie son Fontheybsaceeeded him and defeated the Mops elete tna presented thats wit lapee Shales ald langue he natpth fee 19 yates, Sewthanabenghs the nant Mog ccsereeed the dL ges af Ponjung and Roars be bop nape tach of coins and qogs tn M4 pousnaston end tqeed 2 35 yer, Mts on Kongtetens tha steer ded 0 thatlny suing Ms Eatgn the Moy of Matra ‘The above is the Xerox copy of page | of Diary of Manipur, the so ‘called Historical Record of Kangleipak (Manipur since 18th Century C.E.) type written at State Office by Nithor Nath Banerjee, 1904. The below is [iii] the Kerox of the Nomenclature part of the same Historical record book mentioned above, Diary of Manipur: Xerox -2 dante oat aaa BawrPOR sama eee Dtesy of Makers Mauzegar ‘Dee SUMED AT ne STATE OMIcE ATBOA dnd wanioes, 8. [ene ws ee nna re eS i Reading the above two Xerox Copies together, itis morethan clear ‘that the book Diary of Manipur is in the Custody of the Government of Manipur. The second xerox, the Nomenclature part is shown to you to tell you the identity of the book from which the writer wishes to bring you home. some points of his arguments about the purported histories of this land. In the first xerox, in the first line of the 2nd para, the word “Dapar’ is corrected as ‘Duwapur’; in the second line “(year 3435)’ is corrected as ‘(year 3135)’; in the 8th line ‘100” is corrected as *110"; in the 9th line “80° is corrected as ‘100"; in the 11th line '75"is corrected as ‘15°; in the 12thliv} Tine 50” is corrected as “15; in the 14th line °28” is corrected as “17°; in the 20th line “20° is corrected as ‘50°; in the 23rd line ‘10” is corrected as ‘9 or +90" ; in the last but one line ‘70° is corrected a ‘100°. The correction of the reigning items of kings continue upto page 3 of Diary of Manipur. The correction in the second line of Para 2, the Kali Jug (year 3435) is the date of birth of Pakhangba in Diary of Manipur, but in the CCheitharol Kumbaba the corrected year 3135 becomes the date of ascending the throne by Pakhangba. The reigning time of Khooicitompokis 100 years in diary of Manipur, but the corrected no. 110 years becomes the reigning time of Meidingu Khooiyoi Tompok in the Cheitharol Kumbaba. Towthingmang's reigning time is 80 years in Diary of Manipur, but in the Cheitharo! Kumbaba the corrected 100 years becomes the reigning time of ‘Towthingmang. In this way the corrected figures become the reigning times of kings upto 11th king, Nowthong Khongba (Nothing Khong) in the Cheitharol Kumbaba. These 11 kings are seen in the page 1 xerox of Diary of Manipur. But in the Cheitharol Kumbaba, the accounts of these 1 kings cover upto page 3. The below is a table showing readers what are found in Diary of Manipar and én the Cheitharol Kumbaba for the 11 kings from Pakhangba to Nowthongkhongba ( Naothingkhong in the Cheitharol Kumbaba) SI.Nos.& Diary of Manipur (1904) Cheltharol Kumbaba (1987) Names of kings () @ i) @ Date of birth Lenght of Date of Length of ofPekhangba reigning ime ascending throne reigning time 4.Pakhangba KaliJug(year3435) 120 KaliKumsing 3135120 3135, . (No date of ascending throne) 2. Khooioitompok: (Khooiyol Tampok)- ——— (100)110, Sakabda 76 110 3. Towthingmang. ——— (Q0)100 Sakabda 186 100 4. KhooiNingon (Swiningomba). ——— (75/15 Sakabda 286 15 5, Pengsiba — (60/15, Sakabda 301 5 6, Kaoknongoa. | — (28)17 Sakabda 316 7 tv] 7. Nowkhongba = ——— TT Sakabda 333 7 (Neokhamba) 8, Nowkhongba. (Naophangba) = § ——— 30 Sakabda 350 0 9.Sameirang a (20)50 Sakabda 440 50 40, Konthouba —_— (109860 Sekabda 490 0 41. Nowthonglthongba (Neothingkhong) ——— (70)100 Sakahda 685 100 (in the SI. Nos. and Names of Kings, the names are of Diary of Manipur, and names within the brackets indicate the name in Cheitharol Kumbaba and under col. 2, the Nos. in the brackets are original nos. in the Diary of Manipur and the nos. outside the brackets are the hand-corrected nos. to the original nos. of the Diary of Manipur). ‘The below are the Xerox of pages of the Cheitharol Kumbaba : Xerox -3 Coal FU Sori AL GRAAL Goercats Aaa Bwace rl fret eee tats aise Bt sks enter Rg after a atten ig Rormeret ee aia “eee 1 ee ait of eRfaehry waren gt zen Breer ag wt eect recon! thet ae ctf Peecetal arte stel Mivtfast Aceh we me skit ( feo cra GE “af Aedes what ctx wea saftaite ongeat ea aietetel fe 38x op feed, tre Hier otra wie be wea" ays fiat toes caitte “aye! ta Mat Bal Fel “BR ace care gy Babe, ReTE Cora *R so aidea § ely peo wl Cae ibis! Reh ‘eka | SRR Stetel ante cattcetati- enka aferfecere rere cei Fre cores Rou Bae sateg set sre Reree aro) cea ft ‘Rex st eggs nA | itr ees ems rit ‘Ae wien wa win Mr | ITA FR foe ont sin Ras cerers or mara). Sore ss a onion ater wie” * aka § tere ict rhc aed | > ghevre oxo proces apa 30 so eT ssitatket oaped swe wit eit face ne my! {ed Beech eo meh woh Pers ‘The writer gives readers the xerox offpages 1 & 2.of the Cheitharol ‘Kumbaba for readers’ direct and immediate verification of what the writer ‘said above in the table at least for 7 kings. In the Cheitharol Kummbaba the 111 kings in the table above cover upto page 3, readers are requested to refer to Cheitharol Kumbaba (1967) to satisfy their inquisitiveness. [Readers attention is drawn to the table above. First, readers please see SL. 1 and Col, 1, Kali Jug (year 3435) (birth of Pakhangba), corrected figure (No) 3135 becomes the date of ascending the throne by Pakhangba under col. 3. All the corrected figures (Nos) under col. 2 become the length of reigning times of the kings under Col. 4. As the ascending date of Pakhangba to the throne in the Cheitharol Kumbaba 3135 Kali Kumsing under Col 3 comes about 2s a correction of birth date of Pakhangba Kali [vil] Jug (years 3435) in Diary of Manipur, it should be taken as FICTITIOUS, ‘until itis proved beyond doubt that correction is due to factual mistake, and how the birth date of Pakhangba in Diary of Manipur becomes the date of ascending the throne of Pakhangba in the Cheitharol Kumbaba after correction i also to be proved beyond doubt. As we donot sce any reasonable evidence for correcting 3435 to 313 5 and use the 3135 as the date of ascending the throne of Pakhangba, the Kali Kumsing 3135 as the date of ascending the throne of Pakhangba in the Cheitharol Kumbaba is to be taken as FICTITIOUS, Asaconsequence, the dates of ascending throne by the 10 kings after Pakhangba shown in the table above whether in Kali Jug (Kali Kumsing) or in Christian Era or in Sakabda aré all to be taken as FICTITIOUS. So, can any reasonable person, ot any person having some sense of history accept the 33 A.D. date as beginning of political monarchy of Kangleipak 7 In the same reasoning, the length of reigning times of the Kings under Col.4 of the table abave should be taken as FICTITIOUS unless they are proved beyond doubt. The 10th king “Konthouba” in the table above (Diary of Manipur) is written as ‘Ura Konthouba’ in the list ‘tate ‘ExcinPieit fix rR TEN attached to the Cheitharol Kumbaba, and the same Konthouba is written at page 3 of the Cheitharol Kumbaba (1967). The King at SI. nos. Tand 8 in table above are both named Nowihongba' in ‘Diary of Manipur, but in the Cheitharol Kumbaba, they are written as “‘Naokhamba’ and “Naophangba". the 11th king, Nowthong Khongba in the Diary of Manipur becomes ‘Naothingkhong’ in the Cheitharo! Kumbaba. Jn the 9th line at page 2 of Diary of Manipur ‘Awangba’ is corrected as “Ayangbe’, and *Ayangba’ is the 15th king in the list mentioned above. How the corrected name (Ayangba) from (Awangba) in Diary of Manipur is the real King is the Cheitharol Kumbaba ? Khongiekcha ‘took 763 captives’ (Moirang invaders) in page 2 second line in Diary of Manipur, itis corrected as /,, butin Cheitharol Kumbaba all Moirang ‘63° invaders killedis written. ‘These are to say the least. So, Fiction from Fiction, from fictitious names to fictitious names, from fictitious accounts of history to fictitious accounts of history, from fictitious dates of history to fictitious dates of history might have run in 100 pages in the Cheitharol Kuimbaba. So, how the present Cheitharol Kumbaba is to be accepted as history of this ancient kingdom of Kangleipak? Readers ‘re requested to satisfy themselves after varifying all these allegations above.[viii] SNAKE TRADITION OF KANGLEIPAK ‘There isno snake tradition of the Meetei Race regarding their origin before 18th century, before the advent of Hinduism. Much heard words “Tubi Lairel’, ‘Konjin Tuthokpa’, ‘Meidingu’ are all fabricated words. *Leinung Lonja Pakhangba’, ‘Lollang Pakhangba’, ‘Lilha Pakhangba” and “Nongda Leiren Pakhangba’ are all fabricated phrases and false notions created during the Hindu period since 18th century. Tubi=TupiTu+Pi=Tu means water in the old days of Meetei language, (Examples : Turel = Tulel, River as.we know to day, as river water was taken as best water ; Tui= water in many hill dialects) + Pi means big, therefore Tubi Leirel means big living being snake in the water: Lairel means big snake at present. Tubi = Tupi is never associated with Meetei’s original concept of Leirel. Leirel = Lailel means highest God, Ultimate God etc, Meidingu = Meitingu =Mei+ting+u = Mei here means Mamei further means tail+Ting=Tingpa (Tingba) means =U means upa (uba) further means seen, being seen by others = Meidingu therefore means straight tail seen by others. Therefore Meidingu Lairel means big Snake whose tail is straight. This Meidingu or Meitingu also never associate with the original concept of Lairel of the Meetei Race. Konjil'Tuthokpa Pakhangba: The word Tuthokpa means a living being that comes out from the water. The words Konjil Tukthapa also never associated with the original concept of Pakhangba (Pakhangpa in the Puya) of the Meetei Race, Pakhangpa means a man who knows his Father, thatis, Ultimate God in the original Meetei concept. The Meetei Race has no traditional concept of origin of the Race as well as of their Royal Families in Snakes in the name of Lairel as known in the present society. This concept of snake origin of the Meetei race is created during the last some centuries of the Hindu period as a derogatory origin of the Meetei Race. They say that there are seven Lairels (in the meaning of big snake) of different colours as ancestors ofthe Meetei Race, But the Meetei people cannot meet and see their ancestor Snakes as a tradition created during this Hindu Period because of Laichuba, 1 Psychosis resulting to great physical disorder ultimately leading to death to scare away the Meetei People from surveying so called their ancestor Snakes in detail. These are all Hindu Chalaks creating misconcepts, misunderstanding, mental disorders etc. leading to Chaos in the Meetei society during the last 300 years. Leinumg Lonja, Lollang, Lilha and Nongda Lairel which are associated with the word Pakhangba are funny concepts created during the ast 300 years of Hinduism, These words are never associated with the fix] original concept of laircl and Pakhangba of the Meetei Race, They are evolutionary Process of Snake Lairel Pakhangba as they say, They are associated only when Lairel and Pakhangba are big Snakes. A chapter is devoted to this Snake Tradition in this book. (GATE-WAY THEORY Present Manipur (Kangleipak upto 18th century A.D.) is the Gate- way or Comridor between middle East, Afganistan, Ira’: and the vast Asiatic Iand mass since early B.C. is one of the funniest and fanatical approaches to the History of this land, Kangleipak (Manipur), planting FICTITIOUS trade routs, tradition, historical facts etc, to project Manipur isthe original name of this lind and is the Mahabharata Manipur, the original people are Indo aryans, the present people -Hill and plain Kangleichas - are mongolians Invaders in late A.D. etc. The successive Manipur Goverment are patrons in this cheating of history. The writer has dealt the matter very seriously in detail in this humble book, only one example will be shown in this lamentable regard. Social Science Part (1), History, for class (VI) (Eng. medium) written bby Stipati Bhatiacharyya is a prescribed Text book of History by an order in 1988 by the Government of Manipur and the book is still taught to our school Children upto this day, most probably “In the third century B.C. when the Dravideans ofthe Andhra, Kalinga etc. were the Master of Ganga ‘Valley, they used to go to westem Burma through Manipur. In ancient times, ‘there was a trade-route between China and Afganistan through Manipur. ‘The Caravans used to take three months joumney via this route to Afganistan, where the silk to (of) China was exchanged for the ‘Historians believe that the Kshetria Princes might have followed this trade- route to arrive in Manipur in pre-historic: times. By this time, sea route between Far East and India was not opened. Also, a great Aryan wave passed through Manipur to Burma.” (Page 13,14 of the above mentioned History book by Sripati Bhattacharyya. (of) between ‘Silk To’ and ‘China” in the quotation is added by the writer). This is what Mr. Sripati Bhattacharyya writes in the History and taught to our young generations with great helping hands from some people of Manipur. This is a time every body is crying for quality ‘Education. Regarding the Silk-Route between China and Europe, the Chinese government is trying for recognition of the Trade-Route (Chinese Part, a length of about 4000 Kms) as a Heritage Site by the U.N. Since 1994 and recently UNESCO sent an expert team for inspection. The Silk-Route comes to /from China in the North West Chinese Province, Gansu through Jiayufx] Pass and Tianshui city of the province. The silk-Route did not even touch ancient India, There are three important trade-routes from Afganistan side- Golan, Bolan and Khyber passes - to ancient Kashmir and from Kashmir leading to Tibet and China through Shipki Pass ctc. Can any body from present Manipur and Indian mainland come out to approach the UN for recognition of the Silk- Trade - Route through Manipur as Heritage site and can any body on earth say what was the name of the trade-route and what part ofthe present Manipur the route passed to reach China etc. ? Again Mr, Sripati writes at page 97 of the History book “However, the present name Manipur was coined after the introduction of Hinduism in the early 18th Century AD." The first Manipur in the book is in B.C,, the 2nd Me~fpuris in 18th Century - a time distance of 2000 years, Is the first Manipur = the 2nd Manipur ? Is ita miraculous jump of History ? Regarding the coming of Indo-Aryans elements to Kangleipak (Present Manipur) I have serious arguments against in this book for your consumption. There were / are too many routes and passes from India to Tibet, China, Burma etc. on the Northern Borders of India. My Indigenous brothers, sisters don’t be easy Prey to Fraud, Cheatin, Xerox -4a Maps showing ancient Silk Routes between Asia and Europe INDIA — AD 1000- AD 1300 and Contact with the World mu [xi] Source : Goyal's School Atlas (based on the Latest CBSE syllabi). ‘Your attention is drawn to the circled area in the above Silk Route Map. The Government of Manipur is responsible for inclusion of the wrong information regarding Silk Route in the Social Science (History) in the curriculam book for our young generation INTENTIONALLY. Xerox 4b Source : From Intemet Please examine the Silk Route Map also for your knowledge of the ancient Silk Route between Asia and Europe. RECONSTRUCTION OF KANGLEIPAK’S HISTORY This writer’s sole purpose of writing this History Book of Kangleipak is to give the coming Kangleicha generations a true History as. the present History books are all bogus and fabricated. The humble writer tries very seriously to reconstruct the History of Kangleipak on the basis of traditions, indigeneous ancient written records, Scanty Archaeology Department, Government of Manipur excavations and explorations findings, ‘books written by indigencous people, Indian scholars, foreign scholars as[xii] the readers will see in the reference at the end of this book. The readers will see how the Discovery of Wakoklon Heelel Thilel Salai Amailon Pukok Puya helps the reconstruction and the revelation of the date of beginning of Kangleipak’s Monarchy, a true historical state. The readers will see many things that provoke readers’ Inquisitiveness to discuss the History of this and and its fine people. THE NAME - MANIPUR ‘The downfall of this ancient Kingdom of Kangleipak and its fine and brave people is associated with the changing of the name of this land from Kangleipak to Manipur. The disintegration between the hill and plain peoples of Kangleipak also is associated with this change of land’s name. ‘The change was brought with deceit that this land was Manipur of Mahabharata, the people were the sons and daughters of the Mahabharata Hero Arjuna. The readers will find many evidences, indigeneous, Indian and from foreign writers conclusively providing this is not the Manipur of Mahabharata, the Manipur of Mahabharata is in Orissa, Bhadrak District. ‘This is ancient Kangleipak. As the name Manipur was beginning ofdownfall of the people of Kangleipak, indentity crisis of the Meetie Race, disintegration of the hill and plain and it was brought by a deceit, the writer boyeotts the name Manipur. YOUNG PEOPLE ! ATTENTION ‘You cannot claim anything including a Separate Political Status for you and for the people unless your claim is founded on a strongly ‘estab lished History, political history, cultural history, social history etc. which is / was notless than other peoples’ of the earth. You should understand and assert unique culture and civilization of the ancient Meetei race mm Kangleipak, the unique culture and civilization of the Meetei Race is @ rare property and asset of mankind of the earth. The international community has a bounden duty to protect them as a heritage of Mankind. When the Heritage is threatened to be obliterated, to be destroyed from any quarter whatsoever, We have aright to protectitand, claima seperate political status to ensure the protection of it for mankind. Dear brothers sisters ! Please join. ‘he Writers’ Selfless Efforts to Establish a Strong History For You. Lastly, the writer very honestly declares that in this humble book, the writer imputes nobody whether he is gone or living, The writer never intends to detogate any people whether he is dead or living. The writer EOF CONTENTS CHAPTER 1 THE LAND AND ITS PRESENT PEOPLE (Tangkhul, Kabui, Mao etc, of Kangleipak are not Nagas) CHAPTER 2 ‘THE ORIGIN OF THE PEOPLE OF KANGLEIPAK (The Plain People - The Mectei and the Hill Peoples - ‘The Hao are of the same family descent having the same Family Tree) CHAPTER 3 THE ORIGIN OF THE STATE 3.1 The Theory of the Origin of the State. (The Divine Origin of the State of the Meetei ia) 3.2 The concept of Pakhangpa (Pakhangp: is NOT the name of a particular King et) 3.3 The Snake Tradition of the Mectei Race (Whether Pakhangpa/Pakhangba is a Snake? No, It is not a Snake) 3.4 The Name of the STATE - KANGLEIPAK (The sacred scriptural foundation etc. of the original Name ~KANGLEIPAK (Manipur) since 18th century A.D. Manipur in Orissa - Proof of -Amar Chitra Katha and INTERFACE ‘maps etc.) CHAPTER 4 THE CULTURE OF THE PEOPLE (The *Kathokchaba’ and ‘Dedication’ from the Pandita Atombapu Sharma rnemorial lecture by Suniti Kumar Chatterji, 1965 - Pride of past Meetei Culture) 4.1 The original Religion of the Meetei Race - Sanamahi Religion 4.2 The Concept of Sanamahi in the Sanamahi Religion 4.3 The Concept of soul in the Sanamahi Religion (The Universal Soul and The Individual Soul, and the Concept of Thouwai in the Meetei Soul theory) 4.4 The ancestor worship of the Mectei Race (The Meetei Race is NOT Eponymous Ancestor worshippers) 18-23 23-26 26-31 31-40, 41-43 4346 47-55 56-63 63-68(i) 4.5 The Ipal Thapa Ceremony of the Meetei Race (The real non-Hindu birth Ceremony of the Meetei Race) 68-70 4.6 The Death Ceremony of the Meetei Race. 10-17 4.7 The Pre-Darwinian Human Evolution theary of the Meetei Race. 78-81 4.8 The YekSalai Culture of the Mectei Race. (Since about 2000 B.C. marriages among men and women of the same Salai Group are prohibited (on the ground of nearness of blood relationship) on Pain of Excommunication, banishment etc). 81-84 4.9 The Mathematical Knowledge of the Meetei Race 84.87 (The writer Claims the ancient Mectei Race Knew more mathematical digits than the world did) CHAPTER 5 THE HISTORICAL RECONSTRUCTION OF KANGLEIPAK (When Konchin Tukthapa Ipu Athoupa Pakhangpa ascended the throne of Kangleipak? (The present Historical Records, specially ancient ones, are all fabricated ones - a few examples - Necessity of reconstruction of the History of Kangleipak - ‘Tuming point of History of Kangleipak - Sources of History of Kangleipak; Traditional, Literary, Archaeological. Konchin Tukthapa Ipu Athoupa Pakhangpa, the first Political monarch of Kangleipak ascends the throne in 1737 B.C. present Kangla as the capital of Kangleipak) 87-141 PAGES OF PUYAS (SACRED SCRIPTURES) AND OTHER DOCUMENTARY EVIDENCES OF HISTORY (in xerox) 1. Page 50 of the Puya * containing the original 18 Alphabets of the Meetei Race. 9 2. Page 45, of the Puya* showing LeimaLai (before becoming Meetei) lived as wives and husbands happily on the top of the hills. 10 ‘The Meetei Race went up to the tops of the hills becoming the first Hao People. 12 4. A boy playing with a Lairel, three men carrying a Lairel. 30 5. Amar Chitra Katha Maps, showing Arjuna’s 12 years exile route. 34,35 6. Map of Orissa showing Manipur in the Bhadrak District of the State 36 (iii) 7, Page 53, of the Puya* showing how Kangleipak was named of this land by the ancestors of the Meetei Race. 38 8. Page 54 of the Puya* showing Kangleipak was the name of this land before Pakhangpa Konchin Tukthapa and how he gave birth to Mangang, Luwang, Khuman etc. Cohibiting Lai NulaTalet 38 9. Two xerox copies - Kathokchaba and Dedication from Atombapu Memorial Lectures by Dr Suniti Kumar Chatterji 41-42 10. Xerox of the introductory portion of the Puya* showing the beginning of Meetei Era 47 11. Page 8 of the Puya showing the origin of the words “Hung” and “Kok” = Head 58 12. Page 44 of the Puya® showing ‘Mother’ is heavier than the Earth, ‘Father’ is taller than the Top of the space 64 13. Page 32,33 of the Puya* showing how Lainingthou ‘Sanamahi created the Man 78-19 14. Page 66 of the Puya*showing what are Yek and Salai and showing the effect of marriage of the same Salai Group . 82 15. Page 23 of the Puya* showing the Mathematical digits the Meetei Race knew 85 16. Xerox of Indian and European knowledge of Mathematical digits-Comparison with the Meetei’s 86 17. Xerox of cover page and introductory portion of the Puya. 95 18. Page 10 of the Puya* showing theory of creation of Man. 105 19. Xerox of the finds and findings in the Excavations and Explorations in the Hills and Plains of Manipur -16 in nos. 107-115 onwards 20. Pages 59,60,61,62 of the puya* showing the places of settlement of the sons.and grand sons of Konchin Tukthapa Ipu Athoupa Pakhangpa 21. Testing the age of the Puya, Wakoklon Heelen Thilel Salai Ama-tlon Pukok 121,122,123,124 129-130 #NB.- ‘The Puya means Wakoklon Heelel Thilel Salai Amailon Pukok Puya.‘CHAPTER - 1 THE LAND AND ITS PRESENT PEOPLE ‘The ancient kingdom of Kangleipak, now it is called Manipur, was very very old independent State (Country) in the name of Kangleipak. ‘The Kingdom of Kangleipak had been in existence for more than 4000 years when itbecame a hindu state in the first halfof the 18thcentury A.D., when Pambeiba Garivaniwaz, the first hindu king ascended the throne of Kangleipak in 1709 A.D. according to present Cheitharol Kumbaba (but many English wnicrs in 1714). The state roughly lies between latitude 23°50" and 25°30’north and Longitude 93°10' and 94°30) east and has an area.of about 7000 sq. miles of hilly territory of which only about an area of 1000 ‘$q. miles is valley area! . The geographical area of the state was bigger than the present area of the state; We cannot say exactly the area of the Kingdom of the foregone days. It depends on the fortune and ability of the King on the throne of the ancient Kingdom. Sometimes it covered upto beyond Chindwin (Ningthi) river in.the east and south east, southern portion of the present state of Nagaland in the north, upto Cachar in the west and some parts of the present state of Mizoram in the South West. Kabaw Valley was annexed to Kangleipak in 1475? AD by king Kiyamba. The same fact of annexation ofKabaw Valley is narrated with a little difference in Cheitharol Kumbaba’ . Kabaw Valley was handed over to Burma on 9,1.1834*, on 25.1.1834 giving Rs. 500/- p.m. to Government of Manipur’ . It is well mown fact that Jawaharlal Nehru, Prime Minister of India gave away the Kabaw Valley to U.Nu Prime Minister of Burma in 1954.asa friendship gift without slightest consultation with the real owners of the land whose ancestors died for it, Thus the Meetei lost a very fertile land about 700 sq. miles* toughly equal to Imphal Valley when our unpatriotic politicians were in their safe heaven with their political Masters of New Delhi, ‘The valley of Kangleipakchas an area of'about 1000 sq. miles and is about 1/7 of the total arca of the state and is inhabited mainly by the Meeteis (Mcithies by'T.C. Hodson). The remaining hill areas arc inhabited 1. The Meitheis by T:C. Hodson Page-1. 2. Report on the Eastern Frontier of British India by R.B. Pemberton Page-36. 43. Cheitharol Kumbaba by L. Ibungohal ete Page 9-11(1967 ed) “4, Monipur and the Naga Hills by J Johnstone Page-87. 5. Manipur Puwari by Prof, N Sanajaoba Page-46 6 nine Ber eRe a by Thouyengha Page-232 GQ A SHORT HISTORY OF KANGLEIPAK (Manipur) ‘by about 29 so callled tribes at present. Kabui, Tangktul, Kuki, Paite,Maring, Anal, Vaiphei, Kom, Zou, Koireng etc. are the tribes. In the present history of the state, Kabui, Tangkhul, Anal etc. commonly called themselves as ‘Naga which is a misnomer in its origin and present application. “The tribal name of the Angami Nagas is “Tengima’. Naga is a name given by the inhabitants of the plains and in the Assamese language means “Naked” “ 1. NANGA (Hindustani) meaning : “Naked” "NANGTA" (Bengali) meaning: Naked’ §. John F. Michel gives a list of villages under the heading “LIST OF VILLAGES, Eastem Nagas, and population” inhabited by about 25,000 naked Nagas? . In his list of Naked Nagas, no name of present so called ‘Nagas inhabiting the surrounding hills of present Manipur is included. In the list of villages also, no name of villages of Present Manipur surrounding Present Imphal valley is included. The Naked tribes and their villages are all bordering Assam and near it! “Linguistically they have mutually unintelligible dialects” , difinitely it should be because Richard Haleng’s (of Dimapur) list of 50 Naga tribes in the Naga Rapport are different people having no historical connections and common origin. From these historical facts and the origin of the word “Naga” we may safely conclude that no hill inhabitant of Kangleipak, for example, Kabui, Tangkhul, Thangal, Anal, Maring ete, are “Naga”. “The Bengalis use the word 'Naga’ as a reproach” and the so called Naga themselves “They scout the name of Naga” (please see page no 15 of the Statistical Account of Manipur by R. Brown), The present common name “Naga” is a misnomer and « historical conspiracy engineered and taught by the British colonialist and further whipped up by the real Nagas of Dimapur and Kohima to control a vast territory of highly intelligent people to fulfil their political ambitions as masters of different peoples. “The Naga had no religion ; that they are highly intelligent and capable of receiving civilization; that with it they would like a religion, and that we might just as well give them our own, ... Failing this .. they would sooner or later become debased Hindoos... A fine interesting race like the ‘Angamis, might, as a Christian tribe occupy a most useful position on our Eastern Frontier, .. the Nagas a helping hand in time... that a large population ‘of Christian hill-man between Assam and Burma..." The colonial British 7. Manion and sag Hila lcs hess Poa 3. 8. The Naga Rapport by Richard Haleng, Dimapur Page~ 9. The North East frontier of india by Jobn. F. Michell age 07, 208 10. The Naga Rapport by Richard Haleng, Dimapur, Page-1 1H. Manipur and the Naga Hills by James Johnstanc page-43,44. ASHORT HISTORY OF KANGLEIPAK (Manipur) 3 helped to bring the collective name the so called “Naga”, among whom there is no intelligible language nor common tradition of origin, together under the common umbrella “Naga” for them to have a conglomoration of fine people having loyality to them by means of religion. A good politics and long sighted diplomacy, but a thom to the surrounding people. But for Kangleipak (Manipur) the advent of Hinduism since 18th ‘Century had been disintegrating sole factor between hill and plain. “Should itbe a correct view that the valley of Manipur was at no very distant period almost covered entirely by water, the origin of the Munnipories from the surrounding hil! tribes is the proper and only conclusion to be arrived at”* “All these tribes have also traditions among themselves that the Munnipories are offshoots from them”, ‘The surrounding hill tribes assert that they are the progenitors of the Manipuri Race"?. From all these and from all living traditions of the plainpeople Mecteis, we may safely conclude that the hill peoples inhabiting the surrounding hills of Kangleipak (Manipur) have common descent or common family tree with the Meeteis, the so called Manipuris now. Above all these, the Meeteis have documentary evidences proving the common descent of the hills and plain people. This matter will be a little more minutely treated in the next Chapter. 12. The Meiteis by T-C. Hodson- Page 7.6, 13, Languistic Survey of ndia by De. Grierson, Voi-l, Part-IIl, Page-204 GA SHORT HISTORY OF KANGLEIPAK (Manipur) CHAPTER -2 THE ORIGIN OF THE PEOPLE OF KANGLEIPAK “By the end of Dapar Jug and beginning of Kali Jug (Year 3435) Enoog Howba Chonoo, the wife of Babroobahan gave birth to a son called Pakhangba. He used to assume the form of God by the day and by the night he used to be a man” The same thing is recorded in Diary of Manipur type written at the State Office by Nithor Nath Banerjee in 1904 AD maintained Dy the Manipur State Archives at present. “A small section of them, however, go astep further than this, and; as alluded to byMc Culloch, actually claim for themselves a western and Hindoo Descent”, The theory that relates the Meetei race and the surrounding hill people to hindu/ western descent is totally rejected without uncertain terms'*, Ttisabsolutely unnecessary to think and to write relating the original people of Kangleipak toBabrubahan and Chitrangada, thereby relating to Mahabharata hero Arjuna. Now the question is how the originial people of Kangleipak is related to the Mangol people or Mongolian. Now we will go straight to the findings of the present Archaeological works and to the opinions of Archacologists of present time. Dr. O.K. Singh, Superintendent of the State Archaeology Department who is an accepted able pioneer archaeologist in the state under whose supervision the excavations and studies were conducted conchides regarding the findings from Napachik Excavation’. “The materials at Napachik being found in the slope-wash, it is difficult to establish a definite chronological sequence of the cultural materials. However it is quite likely that while a culture that has affinities to the Hoabinhian tool complex of South East Asia continued, a full Neolithic culture equipped with ground and polished celts and hand made corded tripod wares which has affinity to the Chinese Neolithic culture arrived at Napachik around second millennium Be?” Regarding the findings of the Sekta Excavation, Dz. O.K. Singh concludes as follows: 14) The Meithies by T:C. Hodson page - 5, 15) Ibid - Page- 7, 16. A Historical Evidence that proves the Falschood of the present History, Literature etc.of Manipur by Wangkhemcha Chingtamlen- Page 16. “The outside of one of the Poroelain wares are painted in the Hudhiat Pagoda Style, which also suggests that Sckta people had influence or contact with the people who had Budhists faith”. Regarding the findings of the Khangkhui Cave, Ukhnul Distriot the Archaeology Department concludes: “The stone tool industry of Khangkhui is comparable with that of the Choukoutian culture, particularly from locality No. 15, in China. Besides, it is also similer with the Sangiran. ‘Tjabenge flake industries of Java and Celebes respectively.” ‘The findings of Tharon Cave, Tamenglong District and Nongpok Keitheimanbi open Air site, Senapati District, the Archaeology Department concludes: “Hoabinhian culture is found at Tharon Cave and open Air site at ‘Nongpok Keithelmanbi™. In Manipur now many agents want to say “Manipur by virtue of hher geographical location at the gate way between India and South East ‘Asia played an important role in the development of human culture from pre-historic times.” It is a curious assertion. We do:not know well whether the assertion means from pre-historic times Indo-Aryan influence in culture of Social life or the main tribe inhabiting this ancient Monarchy is/was of mixed blood mainly with Indo-Aryan. We do not know well whether those people asserting this gate-way theory knew some bare facts ofthe pasthistory of this ancient Monarchy or some elementary findings of the present day Archaeology of Manipur. Constant propaganda compaign by main land Hindus and these agents inManipur influenced even’ some English administrators in their writings in 19th century A.D. But no archaeological findings, as we have seen above, supports this view, We have seen above, the Archaeological Department has conducted investigations both in the hills and plain of Manipur, the findings from the Excavations and studies have not shown any influence of Indo-Aryan people of the west even in late B.C, not to talk of pre-hisrotic times, to the culture and ways of life of the people of this land now called Manipur. 17. Archaeology in Manipur (Series 1): ‘Napachik~ Stone age site in Manipur Valley - page 22, 18. A’Report on the 1994 Excavation of Sckta, Manipur = page 29, 19, Archacology of Manipur, State Archaeology : Art.and Cultvre Department, ‘Goverment of Manipur = page 3 46 (0) ASHORT HISTORY OF KANGLEIPAK (Manipur) Rather overwhelming influence of China and South East Asia to tool industries, houschold utensils etc. that isin the way of life ofthis area is found. The above view, “gate-way” theory may be an exaggeration of some ‘aver enthusiastic fanatic people without any concrete evidence of history, ‘iterature and archaeology. Now archaeologically, we may conclude that ‘the findings have pointed the origin of the people of this area to a particular direction that is to the East. Further the conclusive finding that the original people of this land now called Manipur never used more than 18 alphabets upto 18th Century AD. proved beyond doubt that the Indo-Aryan people had no influence whatsoever upto that time culturally and administratively, (please see A Historical Evidence that Proves the Falsehood of the Present History, literature etc. of Manipur by Wangkhemcha Chingtamlcn). Now we will examine the origin of the people of this land now called ‘Manipus, particularly the Meetei Race from literary sources. The Meetei Race has a written and Literary Language since round about 2000 B.C. Joseph E, Spencer in his book, Oriental Asia: Themes towards a Geography gives three probable ethnic origin and primary migrational trends ‘in Asia. The first is the black people migrational trend from African continent. ‘and some other south Asian countries. These are northern limits of their ‘migration. The second is the caucasoid (Caucasian) white people migrational trend. The original place from where migration starts is South West Asia. ‘The migration reaches mainland India. ‘The third is the Mongoloid people, yellow skinned migration from ‘North China and South Mongolia incubstion centre. So, those people are Mongolian. The migration reaches upto almost all Myanmar (Burma), ‘Thailand, whole China, South East Asia, Japan. This migration of yellow people reaches almost all North East India™ ‘Now the question is whether the original people of Kangleipak (Manipuz) is purely offshoot of this Mongoloid people migration. By virtue of our physical structure, the findings of the Excavations and studies of the “Archacological Department, Government of Manipur, we are certain that the original people of Kangleipak are part of the vast Mongoloid people of ‘Asia, No body can deny it. But the Meetei language had been 2 written ‘22, Oriental Asia : Themes Towards Geography by Josep B. Spencer Page 46-49, ASHORT HISTORY OF KANGLEIPAK (Manipur) (7 language since about 2000 B.C. The Meetei people has a copy of'a Puya (Assacred scripture, iandwritten) written in 18 alphabets about 4000 years old, The Meetei people has got traditions unique in its ownand the Puya gives us, a separate picture for the Mectei Race. A traditional hymn goes like this: “dAwang Koubru Asuppa, Leima-Lal Khunda Ahanba. Nongthrei Ma-u Lingliba, Trik Mapan Thariba, Lainingthou. 1” From the North-West to the South West of Kangleipak (Manipur) there is a high mountain range. This Mountain range has several peaks by different names. From the Noxth to the South, Koubru, Kouns, Loyalakpa, ‘Thangjing are four peaks. These four peaks are places of worship of the Meetei Race and the names of the peaks are given by the names of the gods of whom the Mecteis warship at the peaks. The above given hymn of invocation of the Koubru God (Koupalu in the Puy) worshipped at Koubru peak. The God worshipped at the peak is the Lainingthou (King. of Gods), the Creator, the Lord, the source of everything in the universe, ‘The meaning of the above hymn in free English translation is like “North Koubru all-inclusive (Pervassive) Laima Lai first habitation, Heaven-flower ail things-seen established, Blood drop (Blood cell) planter, O! Lainingthou (King of gods)." Really speaking the above verse cannot be translated into English. Itis a rough and forced translation to convey the main ideas. The verse will bbe explained to give you in clear meaning. In Mectei Language “Awang” means the North-Direction and also the above direction (Sky, space, heaven). Koubru is a proper name of the peal. “Asuppa” means all-inclusive, all pervasive, all-powerful (power, strength all stored in itself). The meaning Of the first line gives us an intermixing (PLace with God) idea. The meaning 23. A Historical Lvidence that Prove the Falsehood of the present History literature etc. of ‘Manipur iy : Wangkhemcha Chingtamien page 19.8G ASHORT HISTORY OF KANGLEIPAK (Manipur) ‘of the second line is clear. In.the ancient language of the Mectei Race, the ‘Meetei-man is known by the word “Lai”, the woman by the word “Leima”, ‘till we are using the word “Leima” after the name of married woman. “Khunda” means habitation. “‘Ahanba” means the first, beginning. So, the -meaning of the second line is “Place of the first habitation of the (Mectei) female and male”. “Nongthrei” Nongthaklei means flower of the heaven (further means life) “Ma-u” means all things, everything seen by the eyes. “Lingba” means established, establishing, io plant a sapling also. So, the meaning of the third line is the bringing down of life frem heaven and establishing and planting on earth. The meaning of the 4th line also is bringing down life cell from heaven and planting on earth. The concept of the hymn convey the mixed ideas of God and life and convey the idea of historical facts also-telling you “Koubru” is the original place where the Pre-history Meciei-menand women settled, This tradition gocs on upto this day without anybreak. Even to day the story tellers will say “You sons and daughters of the Lai” in their story telling. Here “you” means the Meetei people. Lai means god also. From the meaning of the hymn and also from our living traditions that the Meetei people first settled on the top of Koubra Peak, we are Very certain that in the Pre-historic and Proto-historic periods the Meetei Race settled in the Koubru mountain ranges. But in historic times the Meetei Race settled in the valley of Kangleipak (Manipur) now called Imphal Valley and established a political Monarchy around 2000 B.C. The subject matter of establishing a political Monarchy will be treated a little more in details in the following chapters. From these hymn and from our living traditions we beginto think that whether the Mectei people’s Incubation Centre of spread to the plain of Kangleipak and to the hills surrounding Kangleipak valley is the Koubru range itself. We begin to doubt that the Meetei Race is simply an offshoot of the Mongol migration from North-China and South Mongolia, Mongoloid racial incubation centre as many believe to-day. One very interesting and certain fact is that the Meetei Race has developed its own characters (alphabets) very unique and distinct from those of other Mongoloid peoples. The most populous Mongoloid country, China, it is said, has about 2000 characters. Their way of writing is knownas Pictograph, Ideograph and very different from alphabetic writing. The Meetei Race has developed their own writing system in the class of alphabetic writing, las only in 18 alphabets before the advent of Hinduism in 18th Century. The Chinese people writes and reads updown vertically whereas the Meetei Race writes and reads lineally from left to right like the Brahmi, Greek, Roman ASHORT HISTORY OF KANGLEIPAK (Manipur) (29 ete, The most ancient (3rd century BC) Brahmi alphabet is said to be, the original of Indian sub-continent way of alphabetical writing. Other Alphabetical writings DevaNagiri, Bengali, Tamil, Telegu even Kashmiri, ‘way of'alphabetical writing are said to be derivatives from the Brahmi way ‘of alphabetical writing. The alphabetical way of writing of the Meetei Race ‘of Kangleipak is not connected with the alphabetical writing of the Indian sub-continent in any way. In this connection, it will be of utmost interest to. know what the famous linguist Dr. Suniti Kumar Chatierji said “The letters (Manipuri) have peculiar shapes and its exact affinities are not known : The History and culture of Indian people, the struggle for Empire : B.V Series, vol.” (From the Manipusi culture Da Mitycng Ama Vol -1 by Dr. P. Gunindra Page - 68). The Mecte? Race has developed its own way of writing much earlier more than 1000 years before the Hindus did and very different from the other Mongoloid groups. Seen from this angle, theMectci Race may not be an offsoot of the Mongoloid group supposed to be incubated from a place south of Mongolia and North of China. Or the Meetei Race may be the ancestors of other Mongoloid groups inovhated from Koubru mountain. Ttmay be very helpful to read te book, Mamipuri Culturda Mityeng Ama, ‘Vol. [by Dr. Paonam Gunindra. Xerox - 5 The 18 Bold Alphabets in the above Xerox of page 50 of he Wakhoklon Heele| Thile! Salei Amailon Pukok Puyaare the original Mectci Alphabets which have their distinct origin and very different from other known alphabets of the world.10 € ASHORT HISTORY OF KANGLEIPAK (Manipur) ‘Xerox - 6 The above is the Xerox xopy of page 45 of the Wakoklon Heelel Thilel Salai Anmilon Pukok Puya. In the first five lines you will find: “Talang Paopu Pinapa | Eepungloiki Yathangna Oikhipa Malemna Laiyamsingna Halaole | Eepungloina Halaole | Yaiphapaki Matikpu Laiyamsingna Penchale ll Asum Touna Loipi Chingki Chingtonta Mapham ‘Mapham Yengtuna Tuka Waka Patuna Nungai Thoina Pankhale |:* ‘The free English translation of the five lines from the Puya is this: “The Divine voice (for the creation of all things and living beings” being ‘given, the earth (Malem), the gods (Laiyamsing) which came into existence ‘by providence of the Eepungloi (Eepungloinapa Apakpa - ‘The Universal Cause) are happy ; Eepungloi also is happy ; The gods (Laiyamsing) are satisfied with the Glory of Yaiphapa (Eepungloi) ; In this way on the top of Hills looking for suitable places matching as husbands and wives together lived (settled) happily.” ‘You please note the words “Laiyamsing” "Laiyamsingna” in the above xerox from the Puya. This is the Historical Evidence confirming “Awang Koubru Asuppa, Leima-Lai Khunda Ahanba,..." that the Meetei Race first started their habitation on earth on the Koubru Mountain before their Establishment of 2 Monarchy in the Valley of Kangleipak, Konchin ‘Tukthapa Ipu Athoupa Pakhangpa as the first political Monarch in historical times. ‘The Meetei Race: has its own theory of Creation of man. The discovered Puya, Wakoklon Heele! Thilel Salai Amailon Pukok has said the following: A SHORT HISTORY OF KANGLEIPAK (Manipur) (211 “Atingaa Sitapaki Mamit Manungta Leipa Mimaha Atupu Malle Haipakipu Mi kouye || Mi Atupu Yengna Sakhiye Haipakipu Mee Kouye || Mee Atupu Khangnanapa Haituna Ating-aa Sitapaki Mamit Manungta Leipa mamipu yengtuna Sakhipana Atei Amani khangnapa haituna Mee-Atei Kouye || Mita sai-on Toutuna Pokpa Sipa ‘Taipang Meena Meetei Haina Koukhale”™ (Por xerox copy of the Puya of this quotation, please see post). Free English translation of the above (quote) ig this : “As it resembles that in the Pupil (of the éyes) of Ating-aa Sitapa (literal meaning immortal sky), it is called Mi (image of God). As man was created looking at the Mi (image of god),it has been called Mee (man). To know that Mee is Atei (other than the god himself), because of its being created looking at the Mi (image of god) in the Pupil of Ating- aa Sitapa immortal sky), ithas been called Mee-Atei (Man othiet than god himself), Man who ‘is the incarnation of the Mi (image of god}, born and dead (on earth) is called Meetei (the Racial name)" (Readers who are non-Meetei Language speaking may feel ‘Mi’ = image of God is a material thing having three dimensions tike statue, Butit is not, Every man who studies and knows the terminology of Mectei language knows very well that ‘Mi’ means only the abstract quality of god embodied and materalised as man. This is the sum and substance of the theory of creation of the Meetei Race). ‘The ancient Meetei Race who inhabited this mountains locked small country Kangleipak (Manipur) in deep B.C., when science and technology were unheard of, when communications beyond the state ‘boundary was not cven imagined, they thought they were the only human ‘beings on earth, their development in every thing was therefore Meetei- Race-centred. The Puya says as ifthe Mectcis arc only human beings created ‘on earth. Thus, the Meetei race has its own creation theory, very unique and very different from the theory of creation of Man of other races. From the foregone discussions, itmay be very clear that the Meetei Race cannot be an offshoot of the Indo-Aryan people migrated from-westemn Asia or Europe, Its also certain that the Mcetei Race belongs to Mongaloid type group of people, Whether the Mectei Race is simply an offshoot of the migrated Mongoloid peoples ftom North-China and South Mongolia human incubation centre or the Meetei is a separate Mongoléid'type of people havinig its own fuman incubation centre on the Mountain tops of Kangleipak is only to be anwsered by further and deep research by the er tions of Kai 24, Wakoklon Heelel ‘Thiolel salai Amailon Pukok Puya page 9-10.42 2 ASHORT HISTORY OF KANGLEIPAK (Manipur) Before leaving this chapter, the writer has bounden duty to show the plain people the Meetei Race and the hill peoples sahabiting on the hills surrounding the valley of Kangleipak have common descent from the same Family Tree from Documentary Evidence. Wakoklon Hele! Thilel Salai Amailon Pukok Puya is the only authentic Puya regarding the origin of the peoples of this ancient kingdom ‘of Kangleipak. The Puya (The sacred scripture) says at page 62 “Konchil ‘Twithapa Tputhou Pakhangpana Salailup Sakhaiki Matung Inna Kanglei Talet Mata Mapali Taletpu Palhankhale 1 Mapalisingki Chata Noutana Pakna Sanna Yarnthokkkhipana Loipi Chingchao kakhalle 11 (Hou Hou) T Main Oinave 11 AtuOipakipu Nung-neai Thoina Lei aa Xeorx-7 et the xerox copy of the quoted portion of the Puya. Please note the words “Hou Hou” and the sentence underlined. Every body in Kangleipak who knows history of his land Kangleipak agrees the present word “Hao” is a derivative of the word “Hou” in the Puya. “The free English translation ofthe above quotation from the Puys js this: “Konchin Tukthapa Iputhou Pakhangpa, in pursuance to Salai.group branches traditions has made his seven sons reigned at seven Kangleis (even adminstrtive centres). As the descendants of his sons increased i number by leaps and bounds, some of them had gone to high hills making ‘sound (Hou Hou). Climbing upto the high mountains became their nature, in that way lived happily in the mountains” a 35, Wakoklon Heelel Thilel Salai Amailon Pukok Puya Page—62 ASHORT HISTORY OF KANGLUEPAK (Maniputh C15 ‘You have seen in the previous chapter that the Meetet Race first seitled on the top of Konbru Mountains. The original arcas of settlement of this Meetei race is the Koubru Mountains’ in the pic‘history and proto- history periods. Koubru, Thangehing, Nongmaiching (Nongpok Ningthou), place of worship at Chandel Wangbrel ete. are all places of settlements of the Meetei race some time or the other. So, those people, for example Kabui who still claims traces of their origin fic bru mountains and branches of Koubru mountains are originally what people if they are not people of the same descent from the same family tree with the Mectei Race. From the traditional yma shown above and from our still living traditions both of the Hills and plain, the Meetei Race claim the so called different tribes, Kabui, Taga, Mao, Tangkhul, Paomei, Anal, Maring, Vaiphei, Zou, Kuki, ‘Chotie etc. inhabiting the mountain ranges of Koubru in the north west, north, southeast and south west were the same tribe, with the present Mecteis in Pre-historic, and Proto- history and historic times. * ‘Now let us discuss historic time evidences which are much stronger fand definite than the traditions indicating that the Meetei Race settled originally in the mountains of west, north west, when the present valley of ‘Kangleipak was under water. “The formation of the Manipur valley seems to be very old. It is also very deep; a drilling near the Loktak project area shows that even upto ithe depth of 36 metre it does not reach the rock bed. Peats clay deposits from the Loktalclake area at the depth of 5.3 metre and 12 metre have been “dated by Birbal Sahai Institute of Paleobotany, Lucknow to 11,470 + 198 'B.P, (Bs-145) and 25.000 +660 B.P.(Bs-147) respectively. A peat deposit “from 3§ em. to 40 cm. depth at Lampbel pat, a jheel just to the Western part “of Imphal town, has also been ‘dated 7.980 + 470 B.P. (Bs-194)" From this scanty archaeological informations, it may be presumed. ‘that the valley of Kangleipak (Manipur) might be dried and human habitable Iby about 10,000B.C. Butit is very certain that by about 2000 B.C. Konchin ‘Twkthapa Ipu Athoupa Pakhangpa has established the first political ‘Monarchy, capital at present Kangla occupied by the Assam Rifles now. ‘But by the time the Meetei Race has developed the art of writing and historical times begins for the Meetei Race. The above quoted portion of the Puya under ref. No. 25 what are written therein are historical evidences regarding Wb. Archaeology in Manipur: Napachik : AStonc Age Site in the Manipur Valley page 2,14 GA SHORT HISTORY OF KANGLEIPAK (Manipur) the relation between the hill peoples and plain people in the historic time. ‘After establishment of'a monarchical form of Government in Kangleipak, King Konchin Tukthakpa Ipu Athoupa Pakhangpa divided Kangleipak into seven Kangleis-Mangang Kanglei, Luwang Kanglei, Khuman Kanglei, Angom Kanglei, Moilang Kanglei, Khapa-Nganpa. Kanglei and Sali ‘Leisangthem Kanglei. What is meant in the Puya ... "made his seven sons reigned at seven Kangleis” is this. The valley of Kangleipak even to day is very fertile. Fish, meat etc. the main items of food together with food grains were very abundant by the time. So,the population was multiplyiiig rapidly and the puya says that some part of the Mectei population had gone to the hills surrounding the valley of Kangliepak today. The peoples called ‘Hao’ which is a derivative of the word ‘Hou’ in the Puya are the peoples from the Meectei population wio had gone up to the hills. This part of the Meetei population, who went up to the surrounding hills, whom the Meetei called them ‘Hao’ to day, are spread in different directions indifferent geographical conditions, after centuries of separations from the parent Mcetei populations they developed their own peculiar characters of life to day. The Hind religion and Christian religion become the most terrible disintegrating factors among the hill and plain peoples. The exodus of the part of the Mectei population to surrounding hills of Kangleipak mightlbe in the first millennium B.C. and in the early part of Ano Domini, even later. The readers will be happy to know what some of the hill peoples say in this regard of the past: nthe first group ae the tradition which eoanect them with the valley and derive them thence as emigrants on’ account of the hheat and peaaiteeiiiy ‘group’ may beread as first group of Tangkhmls. “Haubum Maruk is claimed by the Tangktuls as the place of their ‘origin’ The ‘Marrings say the place of the origin of a portion of their tribe isthe part of ‘Munnipore capital at present called “Haubum Maruk’, and, that another portion took their origin at Leisangkong” Leishangkhong at Wangoi ares. ‘The word. “Hao” is nevera foul word. It is atorch bearer unless we {find the word ‘Hao" to day in 20th and 21st century, after total destruction ‘of the Mcctci’s original social fabrics by the Hinduism, we may not be able 16 trace our Lost Brothers and sisters. The Hao people from Mao to 21. The Naga tribes of Manipar by TC Hodson - Page 8 Bid. Page 16 Page 15: ‘A SHORT HISTORY OF KANGLEIPAK (Manipur) (1115 ‘Churacliandpur going round, whether they be Kabui, Mao, Paomei, Maram, Chothe, Koireng, Kharam, Chiru, Vaiphei, Pake, Zou, Kuki, Thadou, etc. they are our brothers and sisters of the same parentage. Of course, in the ‘course of time, some outsiders might have joined them. ‘Now we may further see what some of the hill people living at presiintsay about their relation with the plain people, the Meeteis :"Itis also true” says Mr. Khangba Anth Thangal, Advisor, Thangal Naga Union, Manipur "that there were three brothers, the eldest was Thangal, the second ‘one: was Tangkhul and the third one as Meitei or Mitei”? “From some part of the Mongolia,” says Mr. MK, Diou, Thawajao Hundung, Ukhro! District, “Since times immemorial a group of ethnic indigenous tribes led by three brothers (Thangal King, Hungoumwo King and Meetei King migrated towards the North Eastern parts of India” in the ‘ame vein as the Thangal brother quoted above and further he says “the youngest brother in search of their pet pig at far south and found the pet pig igiven birth at far south and found the pet pig given birth at Oak naopokpi (Naungangpokpi) makes him settled there. Being the youngest brothers situation, the two elder brothers shared their agricultural products to entitle their love and to establish his first settlement well “*" With the softest comer ‘of his heart to the plain people Mecteis! “Koirengs have a belief in the village presiding deities:* writes ‘MrPr, Kungsong Wanbe,Chairman Koireng Literary Society, Manipur, ‘Langol Tarung Village Imphal. “Every Village has presiding dieties who is tthe protector of the village. The village Longa Koireng worship Pakhangba as their presiding deity. The Koireng Villages in the eastern face of Koubra ‘mountain worship Koubru as their presiding deity." Mr. Sani Mao, Chowainu Village,Senapati District, writes “Mr. Memeo got married to a beautiful heavenly lady and gave birth to three ons, Theyaare Mr. Khephio,Mr.Choro and Mr. shiipfo. These three brothers married to the descendants of Mr. Alpha and Mr. Tutuo.As their Population fnereases they had dispersed from Makhrifii to diffrent directions for feitlement. The youngest brother Mr. Shiipfo had inherted thier original home of our ancestor at Makbrifii. He was blessed here with three sons. 20, A.hort History of ndigencous communities of Kangleipak by the league of the Fourth world poopie of Rangleipak (2000) Page BS 3 Ashort History of tndigenscus communities of Kangleipak by the league of Aout word people Kaneva (2000)nape-D 1 Bi page16 El A SHORT HISTORY OF KANGLEIPAK (Manipur) ‘These three brothers were the great grand fathers of the Naga, Mayan and Meetei. Historically their names were known as Emepfope, Kolapfope, and Mikhripfope, once they lived under one roof at Makhriifii, now known 2s. Maikthel Village in Senapati District, Manipur” ‘Mr. D. Talu Maram, President,Maram Tribe organisation says in his short write-up of their origin that Tingfiimaraba and Makikhangba are two brothers. They lived together at Nagonkhui in the present Maram Arca. ‘After some time the younger brother Makikhangba, the great grand father of the present Meetei people went-down towards the south to the valley. Tingfiimarabs, the elder brother and great grand father of the Maram People advised his younger brother to have a big fire in the open on the full moon day of Meratha every year so that he might understand his younger brother Makikhangba was still living. This big firc is still remembered as Hang-gi Loam fire in Maram. The Meetei people's Mera Wayungba and Mera Houchongba are remnants of the Hang-gi Loam Fire of the past, he says. “According to him the Tangkhuls, Maram, Meetei, Angami etc, are from the same family first original home being Mailche ‘Mr. Solanki Chothe, former chairman, Chandel Autonomous District ‘Couneil writes “ And the Lungchungps.and the Sanamahi were the most important deities. The former is kept at a public place in the village. And blessings are taken from this deity by stamping on the large flat rock which symbolised the presence of Lungehungpa. And the deity Sanamahi was kept at a particular spot inside each house.” telling the world that chlothes are family member of the Meetei Race lost contact, most probably, during the fast 300 years of Hinduism, “According to Mr. Paujairung Thaimei, a Kabui sociologist says that the word ‘Kanglei’ which isa very insportant word/conicept in the socio- political devcopment of the ancient Mectei Race as found in the Puya, Wakoklon Heelel Thilel Salai Amailon Pukok, is alsoa Kabui word meaning ‘dried up first’ in kabui language, In the puya” Kangpa Halle Haituna Kangla ‘Thenpung Haina Koukhale II” = (As it is deird up first is called Kangla ‘Thenpung) is waitten. In the puya the word ‘Kanglei’ is used many times. Mr. ‘Thaimei farther says that Meetci, Kabui, Tangkhul, Mao, Paomei, 33.-atbid page GL 34. A Stort Hlsry of lodigenous Communities at Kangleipak: by the league of the fourth ‘world people Kanglipak Page-L-2.3 id pae-O-5 SHORT HISTORY OF KANGLEIPAK (M2 ipur) 12.17 Marameie. came out from the same place “Mahouching” from which place the Meetei also believes they come froma Leikhul =a hollow place like tunnel of the earth, though we do not know where g? but the sociologist says present ‘Mao’ is the derivative of the vv: iehauching™™, From these living records in the hearts of the Hill brothers and sisters whom the Meetei Race call them ‘ilao’ at present, we pick up spontaneously the lost thread of Blood relationship between the Hills and plain of Kangleipak. Really speaking originally ‘Hao’ people in the surrounding hills of Kangleipak are only some part of the hill people now ‘we generally <1! ‘Hao’, We have seen this abave very clearly. w all hill peoples by the name ‘Hao’. How it comes bout 9; °/ssa Hinduism comes to Kangleipak, later Manipur, in 18th (Century during the reign of Pamheiba Garivaniwaz, the Plain Meetei People become Hindu in Race as well as in Religion by forced conversion. They became Gotra Tradition in Race and Religion. They became Aryans as descendants of the Mahabharat Hero Arjuna, All the hill people are left as ‘on-Aryans, unclean peoples, There were only two classes of Peoples in Kangleipak (Manipur) in the Hindu State - the clean Aryan Hindu Meetei tnd the non-Aryan unclean hill peoples. The ‘Hao’ hill people were non- Aryan unclean people, this very name ‘Hao’, some part of the Hill peoples began to be applied fo all Hill peoples in general. Gradually during the Hindu Regime, during the last 300 years,’Hao’ became a generalised name of all hill peoples. This cannot be doubted. This discriminatory name “Hao’ during the Hindu period applies to all Hill people by some people upto this day in the spirit of Hindw-times.. hi Woo Abia f yo 1-3,18 (DA SHORT HISTORY OF KANGLEIPAK (Manipur) CHAPTER -3 = THE ORIGIN OF STATE 3.1 The theory of the Origin of State or The ‘of Kangleipak and its people liave a very unique: sistinet eo aac ene (eres | Monareh was Konchin ‘Tukthakpa Ipu Athoupa Pakhangha (the proper name is Konchin Tukthakps, 2s IpuAthoupa Pakhangpa is an Epithet of the proper king's name Konchin “Tukthapa), after Hinduism Meidingu Pakhangba, or Pakhangba or Nongda ‘Leirel Pakhangba. According to the puya (Sacred seripture), Wakokion Se Te sal pre te ms erry te Konchin Tukthapa Tpu Athoupa Pakhangpa capital at Kangla, occup Bee ek ee el cof the present Imphal Valley and the vast surrounding hills. Since then the “Meetei Race had writien records of History, culture, astronomy, theory of ‘the origin of the universe, the origin of mankind ete. This long history of the Meetei Race and unique Character of the Mectei Civilization on earth was- stopped and blurred by the wholesale destruction of the varitten records, specially the Puyas (sacred scriptures) dealing with the science of spacc, origin of the Mectei Race, Origin of the characters (alphabets) etc, by the: first hindu king Pambeiba Garivaniwaz in the first half of 18th Century A. D. This episode of destruction of written records is known as “Puya Meithaba” = burning of Payas in history, happened between 1721 to 1725 A.D. Though king Pambeiba Garivaniwaz and his notorious dharma guru Santi Das Gossai tried their best to obliterate the Meetei Race in their origin cte and to bring the Meetei Race into Indo ~Aryan Hindu fold, the intellectuals of the Mectci Race of that time outmanocuvred and outwitted them and left many things for the survival of the Meetei Race. Now the Mectei Race bas survived to fullswing. We will examine the origin of the state as found in different literary sources. ‘There is an institution called Cheithaba which is performed every ‘year. About this Cheithaba Ceremony T. C. Hodson in his book, The Meitheis ‘wrote as follows “~The maibas nominate the man and compare his horoscope with those of the Raja and the state gencrally, and if they satisfactorily A SHORT HISTORY OF KANGLEIPAK (Manipur) £2.19 correspond, as is natural, they should, the candidate together with the uigoing Chahitaba appears before the Raja and the assembled rultitudes when, after worshipping his spiritual director the guru and his own God {probably his tribal deity) the retiring Chahitaba then addresses the incoming ‘officer in the following terms: “My fiend, I bore and took away all cvil ‘spirits and sins from the Raja and his people during the last year. Do thou likewise from tomorrow until next Chirouba. Then the incoming Chahitaba tines addresses the Raja : O Son of heaven, Ruler of the kings, great and ancient Lord, Incamation of God, the great Lord Palhangba, Master of the bright sun, Lord of the plain and Despot of the Hills, whose kingdom is from the hills on hc cast fo the mountains of the west, the old year peris*s the new corneth. New is the sun of the new year, and bright as the new sun shal! thou be and mild withal as the moon. May thy beauty and thy strength (grow with the growth of the new year. From to-day T will bear on my head all thy sins, diseases, misfortunes, shame, mischief, that is aimed in battle ‘against thee, all that threatens thee, all that is bad and hurtfull for thee and they kingdom”. Since time immemorial the Meetei Race has this cheithapa (Chahitaba says T-C. Hudson) ceremony performed every year on the beginning day of the new year in which a person is selected from the people tobcar the sins, misfortunes ete. of the king and the country. Mr. T.C. Hodson (Published his book in 1908 in the Hindu period and so many hindu words ‘are mixed with the original words. Please note the words underlined above “Lord of the plain and Despot of the Hills” were added during the hindu Period as the hill peoples, when we knew they arc ffom the same descent ‘und family tree, much disliked and troubled the hindu kings because of their bigoted and fanatic behaviour towards the original people and non-hindu. Hill peoples to cement the Hindu religion in Kangleipak.The writer shows you first what an Englishman says in order to send you a elear massage bout the Cheithaba Ceremony of the Meetei Race in order to avoid the Mistiniderstanding that may be created from my translation of what is found {ih the Puya (Sacred scripture ). You please note from the quotation above ffiim the book, the Meithies by T.C. Hodson, the words used for the king in, the Cheithaba Ceremony. The ancient Mectei Race thought the king is the physical part of the God, a representation of God on carth to guide and to Wille the mankind. So, he is addressed as “ son of heaven, Ruler of the Hii... Incarnation of God,... Master of the bright sun" etc. These things, Fou please note, are newhing but: origin of the Mectei polity is Divine. Tite eines oy Pape 10s70 M1 ASHORT HISTORY OF KANGLEIPAK (Manipur) ‘ord of the Plain and despot of the hills *. In the Chapter 2 The origin of the people of Kangleipak, we have discussed in details the origin of the people of this ancicat kingdom of Kangleipak. We have without any suspicion known the people inhabiting on the hills surrounding the Imphal Valley of Kangleipak are people of the same descent and family wee with the plain people, the Mectcis. In 18th century, the ancient kingdom of Kangleipak was forced convertod into a Hindu Monarchy. You please see page 95 af The Meitheis by T.C. Hodson ™ Wholesale banishment and hull peoples. ThisTortare and killing spree of opponents of Hinduism was impossible to the hill people, so, the vast Hill people were unsubdued non- ‘Hindus and cocmies of the Hindu kings. Constant frictions ‘between the Hindu Kings and the Hill people were history of 18th, 19th century of Kangleipak. Many plain Hindu opponents took refuge in the bills and ‘organised Taids to the Hindu plain. So, in order to consolidate Hinduism and Hindu Monarchy in the plain, the then hindu kings” political priority ‘was to divide the plain people and Hill peoples, to make them enemies. To this end, the hyma of cheithaba ceremony was amended and the words ~ : were added as a state poticy to ‘suppress the hill peoples to the root after the social fabrics of the Moctei [Race in the plain had beon done away with completely. The plain people ‘were broughi to the Hindu Indo- Aryan fold and the hill peoples become, ‘unclean non-Aryans, division of the same people. This Hindu divide and rule policy had far reaching effects. You know to day. ‘Now we will discuss the foundation of the theory of the origin of ‘State as found in the Puys, the sacred scripture, Wakoklon Heelel Thilel Salai Amailon Pukok. “Asam Touna Phaclapaka mmif Talukni supata Anam Athou Kolthoktana im-keipa Scngtuna | Laicha Ipal Thatuna| Lainingthou Lailelma, ‘Animapu Sitapana Leipak Maipa Khalai Tangpa | Ningthou Maipa Chilai Hlanpa Satona | Maichou Mainou Oilatuna | Amaipa Amaipi Satune Tilang ‘Atapa Nabei zilon Haitusa Anam Athou Kokthokle|| Malon Thokle || Malin ‘Thokle Haituna Paice atonpa 1 Ecsanou Konchin Tukthapa Haipa ‘Mingthonpu Phangchciye || Thapung Tals Naopukhipana Mapapungki Phampan Phankhong Talctlakpa Koituna Phampan Mentongpa Phangcheiye || Mayampung Sanamshipa Masak Khangtona Ningthi ThoinaNingiuna ASHORT HINTORY GF RANGKEIPAR (Marini) Hat ‘Taipang Miki Phampan Phangeheiye | Walam asina Pakokno jo" Free English translation of the above quotation of the Puya is this “After so delivered on the sixth day, ceremonies of sanctification, cleansing of hiouschold and counting the divine child as the God's invaluable gift being performed, the deathless Supreme God representing kings priest, superior and junior spiritual personalities, priest and priestess sanctified ‘both Lainingthou Salailen Sitapa and Lailelma Sitapi and also the divine ‘child by springling water with the help of some sacred tree leaves with hymms, the Divine child now can produce sound and move, the name of youngest son, c-v born Konchin Tukthapa was given. As he was conceived ten months, by going seven times round the throne (seat) of his Father (Galailen Sitspa) he got the throne by coronation,.. By knowing well his ‘elder brother, Sanamahi and devoting deeply to Him, he got the throne of uman beings. This is the beginning of all” * ‘According to the Puya, Lainingthou Sanamahi (king of Gods, Sanamahi meaning the Supreme God whois the cause of everything named Beepungloinapa Apakpa in the Puya) came to Salailet Sitapa (Deathless Father meaning space personified) and Lailema Sitapi (Deathless Malem- Mother meaning the Earth Personified)as their first son. Before Lainingthou Sanamahi came to them, there was a Divine voice from the space telling Salailel Sitapa that He will come to them as 2 child of three days and that they mustadopt himas their ownson, and that He will help creating everyting ‘on earth. In accordance to the divine voice Lainingthou Sanamahi came to them (As every word in the Puya has no equivalent / appropriate word in [Rnglish or the writer is not able to find such words, such concept -Eecpung Joinapa Apakpa, Sanamabi, a child of three days etc. require explanation. ‘You will find these explanations in the following chapters), Lainingthou Ganamabi created everthing on earth in the process of ereating man. The first thing Lainingthou Sanamahi created was “Namu Mitain Nga”. Nama Mita Nga Means a fish made in the aim of making a man (made in the hope it is man) by Lainingthou Samamahi, according to the direction of Salailen Sitapa (Hlis Father) to create 2 man. Lainingthou Samamahi created all living, beings-in the hope of creating a man. But His Father refused to ‘acoept all as bumnan being. Lastly Sanamahi created a monkey and said to his Father that He has made a man, Salailel Sitapa did not agree. Then Lainingthou Sanamabi lastly said that He could not make a man. Lastly J, Wekokion Heetel Thitet Salai Amaiton Pukok Puya Page 35.3622 CO) ASHORT HISTORY OF KANGLEIPAK (Manipur) SalailelSitaba advised how to make (create) a mano Lainingthou Senamahi and accordingly Sanamahi created a man. According to the Puya, the creation of mamis the last stage of creation on earth and God Himself is the Prototype of'man, that is, man is nearest to God’s quality of love, intellect, unbound kindness ete. ‘According to the tradtion of the Mectei Race, only mother knows the father of child. According to the Mythology, Lainingthou Sanamahi is the eldest son of Salailel Sitapa and Lailelma Sitapi, and Konchin Tukthapa Pakhangpa is the younger som. When they came of age, Salaifel Sitapa, the Divine Father told them to go rotind the Universe and who came first will be king of the mankind. Sanamahi, the Supreme God Himself, who was adopted and did not come through woman, was all powerful and began to 0 round the universe, But Konchin Tukthapa the younger son who comes through woman was weak and came to his mother Lailclma Sitapi and told hor that he could not compete with his brother and wept as it was certain that he could not get the throne of mankind. At this Lailelpi Sitapi, his mother advised him that Salailel Sitapa, his father Himself is the Universe and go round his seat seven times and bow down before Him touching the forehead on the earth, it amounted to going round the universe. In this way Konchin ‘Tukthapa went 7 times round the seat of Salailel Sitapa and bowed down touching his forehead to the earth. Salailel Sitapa was satisfied and the name Pakhangpa meaning the man, who knows the Father, Universal Lord was given and gave the throne of mankind to Konchin Tukthapa Pakhangpa. “This theory of Kingship or the origin of the state as found in the discovered puya Wakoklon Heelel Thile! Salai Amailon Pukok which clearly ddiveloped more than 4000 years ago from now by the ancestors ofthe Mcetei Race is very Unique and classical in nature. Theory as found in the Puya is neither force theory nor contractual therory, but Divine theory. The theory ‘as quoted some part above connects the first Political monarch in Kngleipak, ‘who came to the throne arourid 2000 BC, Konchin Tukthapa Pakhangp2. ‘The puya mentions “Konchin Tukthapa Ipu Athoupa Pakhangpe” at page 6, “Konchin Tukthapa” only at page 36, “Ipu Athoupa Pakhangpa” at Page 53 “Pakhangpa” only at pageS4, but all these points to the same person, the fist political Monarchy founder, Konchin Tokthapa Ipw Athoupa Pakhangpa. What the Puya gives is the foundation of the origin of state and in later history as the origin of state becomes Absolute Divinity as shown by T.C. Hodson in 19th/20th Century in his valuable Literature on the Meetei Race. AS HOMET HET CH CXF RANGILEIPAK (hanijnur) GN 2 ‘The monning and significance of the theory of the origin of the state as found in the Puym is that the king: (a) should be a woman -born (b) should bea man who takes advice from women specially mother, (c) should be a man who knows the Father, that is, the Universal Father. (Latter inthis book you will find the Meetei Race thinks that only the Supreme God, Universal Lords the Father), (d) Should have unreserved devotion to God, Universal Father. From the history of this Race, we know the Meetei Race, thinks that the God speaks through kings. It is cuistom and tradition of the Meetei Race that when a king sits on the throne for a public duty or sits on the throne for ‘courts duty to try some criminal or wrong doer or appears before the public for any occasion, he wears a head Gear known as Ningkham Samchin, In Meeiei Licocvage Ningkham Samehin means Ningkham = Ning + Kham=Ning = Thinking, mind, + kham = end of Thinking, mind = God. ‘Therefore Ningkham means the universal Father, Universal Lord; Sanithin © means joining, connecting. Therefore Ningkham Samchin means Sonnection with the God. So, when a king appears before the public for a Public duty wearing the Head Gear Ningkham Samchin, he is supposed to bean earthly part, physical part of the Universal Father, God himself. In the Meetei polity the Mcetei Race believes that the king never fails Justice to His people. The theory of the origin of state started in a rudimentary form ‘round 2nd millennium B.C. as written in the Puya, the sacred scripture Fegarding the birth of the first Monarch, Konchin Tukthapa Ipu Atoupa Pakhangpa and how he becomes king mixing history with legend, hardens subsequently and becomes a rigid Divine polity as you have seen what Mr. T.C. Hodson says inhis book, The Meithies in the beginning of 20th century, The Meetei word for king is Ningthou, Ningthou=Ningthou=Ning means Ningba further means Thinking, mind + thou means Thouba further means driving, that is, Master‘of nind. Therefore Ningthou means master of the tind, Driver of mind that is God. So we may safely conclude that the Meetei polity is Divine. 3.2 THE CONCEPT OF PAKHANGPA In the Cheitharol Kumbaba by L, Ibungehal and N. Khelchandra (1967-Bd) which is taken to be the Royal Chronicle of the Meetei Kingdom of Kangleipak (now Manipm), “Meidingu Pakhangba”, in other books of history of Present day Manip, including Diary of Manipur maintained by the State Government, Department of Archives, “Nongda Lairen Pakhangba” or simply “Pakhangba” is shown as the first political Monarch of this ancient24 (2. ASHORT HISTORY OF KANGLEIPAK (Manipur) Kingdom of Kangleipak. To show-“Mcidingu Pakhangba”, “Nongda Lairen Pakhangba” or “Pakhangba” as the first political monarch of this ancient Kingdom is the beginning of obliteration of history of this ancient Monarchy. ‘Meidingu Pakhangba, Nongda Lairen Pakhangba or Pakhangba is not fame of a particular king who reigned in the kingdom of Kanglcipak. In my book 2? have said seventeen names of Kings of of Kangleipak are missing in the Present Cheitharol Kumbaba, Not only names of some kings of Kangleipak are being written off, the name of the firstPolitical Monarch of this ancient kingdom has becn given the Epithet of every monarch reigned in this ancient monarchy as a particular king’s name to blurr the future investigation of the past history of this ancient kingdom and to misguide the future generations of the Meetei Race to know their own history. In the Puya, Wakoklon Hele! Thilel Salai Amailon Pukok the epithet “IpwAthoupa Pakhangpa” = Brave grandfather Pakhangba is given to the first political ‘Monarch of Kangleipak. The living word of the Meetei society “Ibudhou” ‘ Iputhou is a derivative word from Ipa Athoupa, an Epithet given to our first political Monareh of Kangleipak. ‘The meaning of Pakhangpa (at present Pakhangba) means the man ‘who knows the Father, universal Father, God. In the philosophy of the Meetei Race, only the Creator is the Father. The husband of my mother is only *Panthou’' meaning temporary custodian of my soul which came down from the Father and drives down to my mother for incubation. In the ancient ‘Meetei Society it is supposed that the king is the representative of God on earth or physical side of the Universal Lord, and so the Mectei Race addressed every of their kings as “Pakhangpa”, “Nongia Lailel Pakhangpa”, in the ancient Pre-Hindu Meetei Language “Nongta Lailel” means the greatest God who comes down from the Heaven:-So, Pakhangpa (Pakhangba) or Nongda Lairel Pakhangba are the general Epithets of every monarch who signed in this ancient Kingdom of Kangleipak. You will be clear of these concepts from the following quotations: + © son of heaven, Ruler of the kings, great and ancient Lord, incarnation of God, the great Lord Pakhangba....."”, Quoted above also in Chapter 3.1 extensively, this way of 39. A Historical lividenee that Proves the Falschood of Present History, literature cic. ‘of Manipur by Wangkthemeha Chinglamba - Page 35 40, The Mectheis by 7.C. Hoxvon, page -105 ASHORT HISTORY OF KANGLEIPAK (Manipur) G2 25 addressing of king of Kangleipak is repeated every year at Cheithaba eeremony, many times to a particular king depending to the length of his Kingship, and to succeeding kings on the throne. “Kanglet Ningthou Chahi” is a xoyal palace record maintaining records of Cheithaba ceremony of every year placing the record of the particular year Cheithaba Ceremony with the name of the particular ‘Cheithaba person of the particular year. What is Cheithaba has been explained in forepages of this book. Now I will quote “Cheithabagi Lairon”, hymn of Cheithaba from “Kanglei Ningthou Chahi” published by Shri Ngariyambam Kulchandca Singh, Pandit, Pandit Loisang, Sanakonmng, Imphal in 1969 at Page 8 of the book : “Eiby Sijaba Ibungo Laiyingthou Nongthourel Athouba Taibang Soraren Namu Ponghanba : Nayu Tabi Yoinongda Nongda Lairen Pakhangba |” ‘The language of the hymn is post-hindu, period. Really speaking ‘post hindu period hymn are in most cases,. unkown to present generation, and many words are peculiar, for example “Laiyingthou” in the second sentence. But from reading the hymn and introduction te it in the book just ‘preceeding the hymn, it is very clear that the hymn is addressed to the king, by the incoming cheithaba person who will bear the sins and misfortunes of the King and the country for the particular year. The second sentence, must be “Lainingthou Nongthourel Athouba” meaning “Driver of the space, King of Gods" So, you see the last sentence “Nongda Lairen Pakhangba” and the ‘second sentence "Lainingthou Nongthourel Athouba” both sentences meaning the Universe Lord Creator and his counter part King on earth, Still now the Cheithaba Ceremony is peformed every year in the Manipur old palace nominally continuing the old ancient tradition. All these things point to particular beliefs of the Meetei Race that Mectei Polity is divine origin and from the hymn, “Nongda Lairen Pakhangba” is a way of addressing to every king in the Cheithaba Ceremony. So, from these quotations above, from reading other books of pre- and post-hindu periods, we are very clear that “Pakhangba” or “Nongda Lairen Pakhangba” in hindu period does not and did not mean the name of26 (2 ASHORT HISTORY OF KANGLEIPAK (Manipur) 4 paificular king ofthis ancient Monarchy of Kangleipak buta general Fpithet for every king of Kangleipak as a clear proof that the origin of the Wiecict Polity is Divine and the kings are addressed to as Pakdhangba or Nongda Lairen Pakhangba beleiving that the kings are representatives or physical sides of the Universal Lord Creator. 3.3. THE SNAKE TRADITION OF THE MEETEL RACE : Regarding the origin of the Mcetci Race (now Manipuri) and the coronation ceremony of a king, T.C.Hodson in his book,Fhe Meithcis, at ” page 124 he writes: “It is perfiaps unnecessery to do more than to refer to the well known legends of the origin of the Manipuri nation from the Snake Pakhangba’, and be farther writes at page 125:” The Panji Loishang then read from them Prognostications of the reign. Then in the recesses of the Kangla was a Chamber in which was a pipe leading, so 1 was told, to 2 ‘chamber below, where in dwelt the Snake Pakhangba. The longer the Raja sat on this pipe and endured the discomfort of the unaccustomed pose and torture of the fiery breath of his ancestor below, the longer and more ‘prosperous would be his reign.” History to day, 1962 (A monthly Magazine published in London) January Tssue at page 55 writes : “When, in 1907, the young Raja completed his schooling and came of age, he was formally installed on his throne; like his ninety - one predecessors, he was desended form Pakhangba, the sacred snake”. Diiting the Hindu (period, parhaps because of the reason we do ‘come across: very litile pre-hindhu written records because of the whole sale ‘huiming of Mectei records when Pamheiba Garivaniwaz.comes to the throne inthe 18th Century, the origin of the Meetei Race is shown from 2 snake called Pakhangbe (in the Puya Pakhangpa) and now most Meetei people believe it to be true. The writer agrees with the tradition that the origin of the Meeiei Race is from “Seven Lairel” and at the head of the Seven Lairels is the Lairel, Konchin Tukthakpa Ipu Athoupa Pakhangpa. Konchin ‘Tukthakpa Ipu Athoupa Pakhangpa gives birth to seven Lairels (sons) = Mangane, Iawang, Khuen, Angom, Moilang, Khape-Nangpa and Salat Leishangthem, Now the great Question Mark before the Meetei Race is that whether Palthangba and his seven sons are “Snakes’, are the Mectei Race sons and daughters of the “Snakes”? The writer thinks, probably very correctly ‘hat the first political Monarch Konchin Tukthakpa Ipu Athoupa Pakhangpa (now a misnomer Palhangba) is nota Snake and seven sons are not Snakes (A SHORT HISTORY OF KANGLEIPAK (Manipur) 27 ‘anxl the Mectoi Race can neverbe originated from aSnake called Pakhangba ‘by now. Constant indoctrinations in Hindu way andmachinations with threat since 18th century A.D. has obliterated the teal ideas from tie mind of the general Meetei People. The Meetei Race haso tradition or custom of their ‘ancestors originating then from the Shake or Snakes. “It is the greatest mistake to comnect them with the Snake ‘worshippers, ‘Nag Bungsees” of India. Neither Nagas ¢r Manipuris, or any Iulbes on the eastern frontier, are addicted to this worship, or have any tmaditions connected with it and any snake, cobra,(Nag) orotherwise, woul! Feceive small rssrcy at their hands™* ‘All these things were said by Sir James Johnstone in the last Quuirt® Of 19th Cent: y A.D. He made this emphatic statement about the Nagds and the Meeteis (Manipuris). by ‘Naga’ he means all Nagas, the o called Nagas- Tunglchul Kabui, Anal ete. included. He spends many yeors in the lact quarter 6f 19th century in Manipur as political A gent and knew the social conditions including the beliefs and Religions of the People very well. Don’t youbelieve ‘him that the Meetei Race has no tradition of Snake worship etc.? ‘The writer will show the genealogy of the Meetei Race as stated in ‘the Sacred Scripture, Wakoklon Heelel Thilel Salai Amailon Pukok: Lainingthou Salaltel Sitapa + Leimate! Lailelma Sitapi (1) Lainingthou Sanamahi (2) Konchin Tukthapa Ipu Athoupa Pakhangpa + Lallup Talet (Lai nura Taret) # © © © Hw a Mangang Luang Khuman Angom Moilang Khapa-Nganpa Salai-Leishangthem ‘According to the Mectei Mythology and ‘Tradition, Lainingthou ‘Balailel Sitapa (The Space personified as God) and Leimale! Lailelma Sitapi (The Farth Personified as Goddess) gives birth to two sons -the elder, ‘Tainingthou Sanamahi and the younger, Konchin Tukthapa Ipu Athoupa Pakhangpa. Lainingthou Sanamaht has no wife. The younger son, Konchin Pukthakps Ips Athoupe P pa bes seven wives known as Lailup Talet namely: 41, Manipur anc the Naga Thills by James Johnstone - Page 33,28 GD) ASHORT HISTORY OF KANGLEIPAK (Manipur) see ae wife. Name of these seven sons, you have seen above in the genealogy. The seven sons are called salais and so the Mectci Race has seven salais. The scven groups of the present Mectci generation are the direct descendants of these seven sons ( Salas) of Konchin Tuithakpa Ipu Athoupa Pakhangpa, Traditionally and customarily,the Meetei Race has not allowed marriage among peoples of the samc Salai because of too nearness of blood ‘relationship. Fuuther, according to the tradition of the Mectci Race, as the genealogy of the Mectei Race is directly traced to Lainingthou Salailel Sitapa ‘and Leimalel Laima Sitapi, in ancicnt time the Mectci Male is called Lai (The “Lai from the word ‘Lainingthou') and the Mcctei Female is called {iam (The ‘Lien fthe word ‘Leinmle). So, the Mest Rave hes the "awang Koubru Asupps, Leinia- Lai Khuda Ahanpa.... “Tukthakpa ipa Athoupa Pakhangpa) now simply Pakbangba as a misnomer, is a “Lairel” be gives birth to seven “Lairels’, meaning the seven sons ‘Mangang, Lawang, Khuman etc. because of the ‘Lai’ tradition as direst ‘The yuestion now before the Mectei Race in this 21st century is that the “Lairel” for the founder of the Meetei Monarchy in Kangleipak, ‘Konchin Takthapa Ipu Athoupa Pakhangpa (now the misnomer Pakhangba) sand the “Lairels’ for his seven sons-the direct forefathers of the Mcetei Race is a Smake or are Snakes. Or in other words does the Mectei Race has a snake or snakes in the form of big reptiles callled by the Europeans by the same Fython as their forefathers and progenitors? The emphatic answer of the writcrto the question is “No”. The hinda indoctrinations and machinations. ‘With threat under a fanatic hindu monarchy in the last one/two centuries made the Mectci Race believed so blindly, ASHORT HISTORY OF KANGLEIPAK (Maniput (D129 Hy “Lairel” in the Mythology and traditions of the Mectei Race, a ‘ig Shake like python is never meant. By “Lairel’traditionally the Meetei Nace means the best god, “the highest god” ‘the superior God’ ete. In our Uaditional dance, Thabal Chongba we say “Ngasida Isirel Nongjada" the tian is always with song. The meaning is Nessica-to day at, Lairel the ‘best god etc, Nongjada=Nongchata = ‘Space time part at (Nong = Space ‘ino complex, for example, Nong-Nganba, Nongpok, Nongthourel cle). Cha ‘Pincha, machet = part; da, ta-at. So, the probable meaning of the “Neasida Palrol Nongjada”is "At this part of time today, the best god”. The following Parts of the thahal Chongba songs after the “Ngasida Lairel Nangjada’ are ike this: We are singing. in the sacred name of God, ancestors etc. Inthis taditional dance of Thabal Chongba, the ‘Laire!*in the song fever mean a snake or a Python or any creature like that. Like in other tythological and traditional meaning the meaning here also for *Laire!’ is Yoday” he will bea lucky man in life, because life isa series of todays, Any Person born among the Mectei Racc today, I believed, will not be able to my that he/she has seen his/her salai (some people say yek) ‘Lairel in the ‘meaning of aig snake. No body including the Pandits, from Present Royal Palace office, will be able to say that he/she know-all kinds of Salai Lairels ‘and has seen themall physically. If any body says that he/she has, then what [Mind of Salai ‘Lair isthe “Lair” in the Iroisemba Zoo for many years? ‘Why there is no *Laichuba* syndromes to hundreds of visitors to the Moisemiba Zoo?, (There is a gencral fear psychology among the Meetei Popwilace that any body who meet a'Salai ‘Loire!’ is il, sometimes leading fodeath, general syndrome being becomimg a pot-belly ec.) This ‘Laichuba® is oly a Psychosis created by the indoctrinations in particular wrong way fund machinations with threat of Physical injury ete.in the last one/two ‘enturics. This psychosis might have been engineered by the hindus to relate to "Nag Bungsces” of India successfully to bring the Meetei Race to Indo ‘Aryan fold. The hill peoples inhabiting the surrounding hills of Imphal Valley Who have the same family descent with the plain people, the Mectci Race, has no such beliefs and mythological traditions, they kill and cat the flesh of the big Snakes which the Meetei Race call ‘Lairel’ upto this day.30 (2 A SHORT HISTORY OF KANGLEIPAK (Manipur) Xerox - 8 ASHORT HISTORY OF KANGLEIPAK (Manipur) 31 Fromalll these, the writer has concluded, probably with irresistible logic, that the Mectci Race are not descendants of Snake or Snakes; or in other words, the Progenitors of the Meetei Race are not Snake or Snakes. ‘The Meetei Race has no snake worshipping traditions and customs, This is ‘notion derogatory to our Ancestors, fabricated by chalaki hinduagents,who ‘rocalled Lairels mythologically. Any comment from any quarter is solicited. 34 THE NAME OF THE STATE - KANGLEIPAK Ut has been conclusively proved that the Meetei Race who had been living in tie present Manipur for many thousand years in the surrounding Wills frst, then in the Present Valley of Manipur didnot use b (), d (8), rH), £09, j CL ) etc. upto the time of king Pamheiba Garvaniwaz in the 18th (Century. The Meetei Race used only 18 alphabets even after 18th Century ih their writing. Pleasc cxamine the following quotation from the book - A Historical Evidence that Proves the FALSEHOOD of the present history, Nigrature etc. of Manipur by Wangkhemcha Chingtamlen from page 16-18: "Direct Historical Evidences ‘As the informations given in the introductory portion of the Puya ‘copy that the Puya was copied during the reign of Pambeiba Garibaniwaz hom the original copy of the Wakokion Hele! Thilel Salai Amailon Pukok {io are Correct and certified to be correct by the cultural laboratory authority, Now Delhi, the following are the direct historical facts (evidences) iseovered :~ be ‘The introductory-portion is the very handwriting of the copicr, Ghnopa at the moment in the first half of the 18th Century A.D. when he bepan to copy the Puya, Wakoklol Hele! Thilel Salai Amailon Pukok on he first day of the new year. And the text of the Puya is the copy of the ‘Original Paya Chaopa copied taking 15 days from the | st day of the year to the 15th day of Wakching, fullmoon day. a ‘The second very important thing discovered is that in the first half ‘the 18th Century A.D. the Meetei used 18 alphabets only, not3$ alphabets. ‘Wa the first line of the introductory portion please note the two words “Vambelpa” and “Khangpio". If the Meetei used 35 alphabets as the Wind docs (specially Bengali) the two words should have been written © “Pamboiba” and “Khangbio” as we generally write to day after _,32 G2) A SHORTHISTORY OF KANGLEIPAK (Manipur) Hindunization. This means the Meetei did not use b(@) upto 18th century ‘A.D. at least. Then please note the word “Sinthokpane™ in the first line. If the Meetei used 35 alphabets as we speak and write today after about 300 ‘years of Hindunization, the word should have been written 2s “Sindokpane”. ‘This means upto 18th Century the Meetei did not use d (#). Please note the word “Sinthokpane” is used three times in the introductory portion. Please further note the last word of the second sentence “Sulapane” and the beginning words of the last two sentences “Laileek” in the introductory portion. If the Meetei used 35 alphabets as we do today, the words “Sulapane” and “Leileck” should have been written as “Surabane” and “Lairik” as we speak and write today. This further tells you the Mectei did not use R @) and (9) upto the 18th century A.D. Please also note the words “Cheihiki”, “Numittaki” and “Wakchingki” in the 3rd sentence of the introductory portion. Ifthe Mectei use 35 alphabets in the 18th century, the words should have been written as “Cheihigi”, “Numittagi” and “Wakchingi”. This clearly tells you the Meetei did not use g (41) upto 18th Century A.D. If youread the text of the Puya further, you will find that the number of alphabets used are only 18 aphabets, not 35. You will not find any g (*1), §(,%) d(), v (S), 1(3), b(®), (8), ete. in the text of the Puya- ‘An independent corroborative evidence that the Meetei did not suse 35 alphabets even upto the beginning of the 20th Century A.D. in their writing, you will find in Dr. G.A. Grierson. “Pronunciation - K, t, p and ch are, in old manuscripts, generally written instead of g, d, b, j respectively, and the same is also often the case in modem writing”. (Linguistic Survey of India, Vol, III Part III page 24)” From this finding shown above every person concemed may accept that the Meetei Race is a very different people from the Indo-Aryan Race, that they used only 18 alphabets in different unique Characters different from those of the Indo-Aryan people of India. ‘Regarding the present name of the state, Manipur was notthe name of this state upto 18th century. The following quotation may please be examined from the same book quoted above from page 24-25. “Consequences from the Direct Historical Evidences The following are the direct consequences from the discovery of the Puya, Wakoklon Heclel Thilel Salai Amailon Pukok :- FF ASHORT HISTORY OF KANGLEIPAK (Manipur) 2 33, (1) ‘The present name of the State, Manipur : The Meetei race has only 18 alphabets as clearly shown in the discovered Puya; i (Sound-kok, equivalent to K), (2 (Sound-Sam, equivalent to S), (Sound-Lai, equivalent to L), ¥a(Sound-Mit, equivalent fo M), WU (Sound-Pa, equivalent to P), © (Sound-Na, equivalent to N), 3% (Sound-Chil, equivalent to Ch), 3 (Sound-Til, equivalent to T), ¥ (Sound- Khou, equivalent to Kh), all(Sound-Ngou, equivalert to Ng), & (Sound- ‘Yhou, equivalent toTh) Jf, (Sound-Wai, equivalent to W), $€ (Sound- Yang, equivalent to Y), 75 (Sound-Hul, equivalent to H), & , (Sound-Un, equivalent to U), 5. (Sound-Ee, equivalent to I, Ee), (Sound-Pham, equivalent to F, Ph),((,.(Sound-Ating-aa, equivalent to A). The Meetei has 6 two groups of alphabets like swar and Benjon as the Hindu did. The Meetei used these 18 alphabets only in their writing, so in their documents and records upto the reign of King Pamheiba Garibaniwaz, the first Hindu Kingin the land in the 18th Century A.D, butaccording to D. GA. Grierson Upto the beginning of 20th Century A.D. You have seen all these above. So fi the records, written documents, so to say history etc. of a Race having ‘only these alphabets and wrote only in these alphabets, can there be any Words like Rem, WAR, TASITS, TE, freA, AIA, WORE THAR, we, wnt, ata ctc_ etc. before King Pamheiba Garibaniwaz in the first half of the 18th Century AD. ? The people at that time might not even dream of the Word “Manipur” before king Pamheiba Garibaniwaz, This is the only logical, fensible consequence from the discovery of the Puya. Nobody can build dlream-buildings outside logic. So, the mame of the land now called MANIPUR WAS NOT MANIPUR UP TO THE REIGN OF KING PAMHEIPA GARIBANIWAZ, in the first half of the 18th Century A.D. is certain from the discovery of the Puya and hence there cannot be any history of the Manipur before Pamheiba Garibaniwaz. This cannot be denied. This is a clear logic and consequence.” These findings arc from indigeneous literary sources with a Sprroborative evidence from Linguistic Survey of India by Dr. GA. Grierson. Now please cxamine the following maps etc from mainland Indian sources for your satisfaction that this present Manipur was not the Manipur of Mahabharata, that the thcery relating prescnt Manipur to Mahabharata, the people to Arjuna and Chitrangada is a theory outright to be rejected.hy 34 () ASHORT HISTORY OF KANGLEIPAK (Manipur) Xerox-10 ‘The above is the xerox copy of page 5 Amar Chitra Katha no 355 under the heading “Mahabharata” - 14, Arjuna’s 12 year exile “published in 1086, in the same Journal with the following map etc, ASHORT HISTORY OF KANGLEIPAK (Manipur) (21 35 The above map etc. is the Xerox copy of page -II published in Aimar Chitra Kaiha No. 355 under the heading “Mahabharata-14, Arjuna’s 12-year Excile”in 1986. The map was published at page-55 of the book, ‘rom the poges of History : The Meetei and the Bishnupriya by Wangkemchs Chingtamlen in 1999 also. At the inner page of the front cover of this Amar ‘Chitra Katha No. 355. the following :~ “Amar Chitra Katha has already presented many popular stories