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Items filtered by date: Monday, 15 October 2018 - Imphal Times

Bangladeshi Editors form human chain, seek amendment of Digital Security Act

Siam Sarower Jamil,
IT Correspondent
Dhaka, Oct 15

The Editors’ Council on Monday demanded amendment to nine sections of the newly enacted Digital Security Act, 2018 which was widely feared to be misused to gag the media.
Editors’ Council, an association of Bangladeshi newspaper editors, made the demand at a human chain in front of the National Press Club in the capital.
The council at the human chain demanded that the nine sections of the act must be amended in the last session of the present parliament to safeguard freedom of the media and freedom of expression.
Prothom Alo editor Matiur Rahman, New Age editor Nurul Kabir, The Daily Star editor Mahfuz Anam, Bhorer Kagoj editor Shyamal Dutta, Kaler Kantho editor Imdadul Haq Milan, Bangladesh Pratidin editor Naem Nizam, Naya Diganta editor Alamgir Mohiuddin, The Independent editor M Shamsur Rahman, Manabzamin editor Matiur Rahman Chowdhury, Daily Inqilab editor AMM Bahauddin, Dainik Azadi editor M A Malek, Karatoa editor Md Mozammel Haque, Sangbad acting editor Khandaker Muniruzzaman, Jugantor acting editor Saiful Alam, Bonik Barta editor Dewan Hanif Mahmud, Dhaka Tribune editor Zafar Sobhan, Samakal acting editor Mustafiz Shafi and Financial Express acting editor Shahiduzzaman Khan gathered in front of the press club around 11:15am and formed the human chain.
Editors’ Council general secretary Mahfuz Anam, also the Daily Star editor and publisher,  Mahfuz Anam read a written speech with their demands.
Earlier on Saturday, the council announced the human chain programme at a press conference at the press club demanding amendment to Sections 8, 21, 25, 28, 29, 31, 32, 43 and 53 of the act.
The council had called the human chain for September 29 but postponed it at the request of information minister Hasanul Haq Inu.
President Abdul Hamid on October 8 assented to Digital Security Bill transforming it into an act, ignoring calls from national and international journalists, freethinkers and rights groups for returning it to the parliament for a revision.
Jatiya Sangsad on September 19 passed Digital Security Bill, ignoring the concerns expressed by different national and international quarters including Editors’ Council as it posed threats to freedom of speech and the press.

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North East students shine in Aryans 8th Annual Convocation

From a Correspondent
Guwahati Oct 15
Aryans Group of Colleges, Rajpura, Near Chandigarh held its 8th Convocation at Aryans Campus situated on Chandigarh-Patiala Highway, Near Chandigarh. Advisor, All India Council for Technical Education (AICTE), Prof Rajive Kumar was the Chief Guest on the occasion while Dr. Anshu Kataria, Chairman, Aryans Group presided over the function. Around 400 B.Tech, BBA, BCA students of Aryans were conferred degrees. The convocation ceremony started with the Lamp Lighting ceremony followed by a welcome prayer by the North East students. 
Prof. Rajive Kumar while giving the convocation address congratulated the students. Rajive Kumar said that Aryans is among the top Colleges of AICTE which is doing good job in overall development of its students. He congratulated the management of Aryans which was started with 100 students on 1 acre land and now is imparting quality education to over 3500 students on 20 acre of lush green Campus.  
While motivating the students Prof Rajive further said that it is not merely convocation but a new beginning for another challenging life.  He said that students have bigger roles to play not only towards their family but also towards their Institution, Career and the entire Nation. “Students of today are the Founders of tomorrow’s Nation” he added. He advised the students to become good citizen and work day and night to earn Fame for themselves and entire Country.
Prof Rajive also shared the initiatives taken by AICTE to revamp and reform the Technical Education of the Country such as New Curriculum, Induction Program, Mandatory Teacher Training, Industrial Training, Internship & Start ups etc.  

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UKLF terminates cadres

IT News

Imphal, Oct 15,


A statement of the United Kuki Liberation Front (UKLF) said that the outfit has  terminated one of its cadre identified as  Seikhongam @ Ngamcha @ NC @ Max Baite from the organization with immediate effect.

“Seikhongam @ Ngamcha @ NC @ Max Baite disappeared and cut off all communication with the organization in mid 2017 without informinghis colleagues and the Cabinet. With his sudden disappearance, the Cabinet formed an Enquiry Committee to find out his whereabouts and sought help from the Vaiphei Peoples Council (VPC) and TellangInnsung Kiloikhom (TIK) to bring him back to the organization fold”, the ststement said.

The statement added that the said person could not traced for over two years and two bodies of the outfit had submitted about it , however, Seikhongam @ Ngamcha @ NC @ Max Baite made a telephonic call to the Organizations’ Vice-Chairman Pu KT Misao in a surprising way and confessed that, he had deserted the organization and will not comply any order/command of organization.

As per the situation, the Cabinet of the outfit had unanimously resolved to terminate Mr. Seikhongam @ Ngamcha @ NC @ Max Baite from the Organisation and declared him a Deserter, the statement added.

The UKLF also said that any movable and non-movable properties including school owned and accumulated by him while working as an active member of the organization will be seized immediately in accordance with the Constitution of the Organisation which he was also a member of drafting.

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‘Stop bluffing Naga’s, Words and Assurances are not achievements’

IT News
Imphal, Oct 15,

Nagaland Pradesh Congress Committee  today slammed the BJP Nagaland and its leaders saying that they just parroting the words of their high command when it comes to bluffing the Naga’s.
“We however expect the Chief Spokesman of state BJP who is a former Congress Youth President to do better rather than indulge in unhealthy use of words bereft of decency and distortion of history’, the statement added.
 The statement further added that the state of Nagaland was gifted by the then Prime Minister Pandit Jawaharlal Nehru who went out of the way to pass the Nagaland Statehood Bill despite opposition and dissenting voices in Parliament. We owe all what we have today to the Congress party and its leaders that gave us the benefit of Statehood and Article 371A where our religion, culture, social practices, land and its resources are protected. Therefore, Congress alone has the moral right to speak about the history of Nagaland state.
 Moreover, the current peace process is a culmination of Congress commitment to the people of Nagaland when former Prime Minister Rajiv Gandhi announced in Dimapur election rally in May 1991, two days before his tragic death in Sriperumbudur, offering talks with Naga Political Groups without any pre conditions. This commitment was fulfilled by the then Prime Minister Narashima Rao who sent out various political emissaries in contacting leaders of Naga Political Groups that finally resulted in ceasefire being signed in July 1997 and beginning of peace talks that is continuing till today.
BJPs role in Naga Political Peace process is only limited to words and assurances. During 2014 Lok Sabha elections, BJP and its PM candidate Narendra Modi assured Naga political solution within 18 months of coming to power. The much acclaimed Naga Accord/Naga Framework Agreement signed on Aug 3, 2015 which Prime Minister Modi claimed to have solved the decades old Naga Problem forever and that too on foreign soil (Dubai), is yet to see the light of the day. In Mar 2018, the Governor of Nagaland proudly promised Naga political solution within 6 months, but it has stretched into 8 months without any signs of conclusion.
Therefore, when BJP Nagaland questions Congress contribution to the state and in the Naga political peace process, it only exposes their (BJP) hollowness and bankruptcy of ideas to address issues faced by the state. The only achievement of BJP is to keep bluffing people and the nation. This was candidly admitted by their senior leader and Union Minister Nitin Gadkari that BJP indulged in making tall promises to win elections and when people reminds them of promises, they just laugh and move on, the statement said.
Today, all the regional parties in Nagaland have become the B team of BJP and have lost track of governance issues other than fool the people with assurances of development and peace that is never forthcoming. BJP Nagaland is therefore reminded that ‘words and assurances’ are not achievements as they mistakenly believe. Congress will not be deterred in voicing out issues of public importance while exposing BJPs hollowness and cheap rhetoric’s manufactured to fool the people of Nagaland.

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The state of the states

This very day the state under the third best Chief Minister in the country is reeling under the ‘General Strike’ called by a committee of representatives of armed proscribed groups. This is also the very state where professors and students of the university are being paraded with hands cuffed for dissent and raising their voice against perceived wrongdoings. In contrast to the declaration of making Manipur a disturbance-free state by the new government especially when it comes to the overwhelming number of disruptions and disturbances in the daily routine of the people of the state due to blockades, bandhs and general strikes for the past many years, the restrictions and disturbances on the lives of the general public is on the rise, and the thought of the condition of the other states ranked lower in the poll can only present an alarming mental picture. Surprisingly, unlike the last instance of general strike which was called just a few days back, the state government has remained silent and refrained from issuing diktats for punitive action against those who does not turn up for work. And unlike last time when the shops and commercial institutions were forced open using security personnel, almost all the shops and business establishments remains closed and the streets bore a deserted look. For the representatives of the people who set out with evident grit and declared objectives of bringing change and positive development in the state by focusing on inclusive progress and thereby turning the system around for the good of the state has for all practical purpose been tweaked by the very system to conform to its functions and ways. Sad to say there are more disturbances and disruptions on the horizon, and if the present reactive manner of functioning is not rectified in time, we are all in for a long haul of chaotic and uncertain days- probably months. The unmistakable restrictions and unshakable instructions from the higher echelons of power at the centre that contradicts the aspirations and expectations of the people of the state has become the unspoken spanner in the works, and a symbol of relay-administration the people are increasingly worked up about.
The people of the state is not concerned about the ranking or popularity of its leaders based on results culled by people from outside the state who collects figures put up by government agencies and departments which are often in contradiction with the reality on the ground. What the public has been searching for are leaders who can rise beyond vote bank politics and make a firm stand on issues to resonate with the aspirations of the people he represents, and at the same time are the ones to control and lead the people towards knowledge and restraint in matters which have emotional undertones. What the state need is a set of leaders who can relay the true aspirations and provide studied suggestions to the powers at the centre so that decisions acceptable to the people of the state as a whole are made. But for that to become a reality, those in power must learn to look beyond the obvious and take a long, hard look at the future to come up with plans and policies that will initiate inclusive progress. Turns out, that is easier said than done- at least for the time being.  

Gaudiya Vaishnavism : An Integrating force in the Amalgamation of Meitei Nation

By : Manindra Konsam, Editor, Sanathong Monthly

INTROUCTION: The present day Manipur with a geographical area of 22,327 sq. Km. is a land of hills and valley. The hills almost occupied ninth-tenths of its total area. The valley being one-tenths is only about 2,000 Sq. Km. of stretching plains in the centre of surrounding hill ranges in all sides.

The surrounding hill ranges bordered to divide mainland India in the northwest and Myanmar in the southeast. It also lies almost in the halfway between the tri-junctions of India-Burma-China. As such, the valley and the surrounding hill ranges of Manipur naturally became an important station of migration and trade route between South Asia and South East Asia. Alongside, it also became a cradle of civilization for various remarkable groups of people who came in search of land for better living and glory. So, the history of Manipur is the story of evolutionary amalgamation of varied cultures and societies and shaping of an unique cultural tradition for an integrated society which was befittingly essential for a nation building.

Archeological evidences proved that the land of the present day Manipur had experiences of paleothic, neolithic, ancient and medieval cultures which have affinity with the Hoabinhian and are of non-Hindu origin. However, in the courses of amalgamation history of Manipur which started from 33 A. D., by the turns of the 19th c. A. D.; Gaudiya Vaishnavism of the Hindu emerged as the main integrating forceespecially among the groups of people so amalgamated and known under one nomenclature : Meitei, the major communityof Manipur.

Now, this paper, from a journalistic point of views, is trying to overview the evolution courses of history of Manipur where the Gaudiya Vaishnavism of Hindu religion became an integrating force in the amalgamation process of the Meitei Nation : Manipur. For the purpose, the following brief factual accounts of history are taken for a logical conclusion on the topic of this paper. Two-Day National Seminar on CULTRO-RELIGIOUS TRANSITION AMONG THE NATIVE COMMUNITIES OF NORTHEAST INDIA 9the-10th September 2018 at Central Hall, Dhanamanjuri University, Imphal Jointly Organised by : INDIA FOUNDATION, New Delhi; Department of Social Work, Indira Gandhi National Tribal University, Regional Campus, Manipur; & Centre for Manipur Studies, Manipur University.

Gaudiya Vaishnavism:

An Integrating force in the Amalgamation of Meitei Nation - Manindra Konsam, Editor, Sanathong Monthly NOTE: The English in this article is subject to corrections and improvement as the writer is not habitual of writing in English. - The writer.

-2-1. LAND and PEOPLE of MANIPUR: The history of Manipur started from 33 A. D. and according to its history there was no any group of people known as Meitei on the earth till the begining of its history.

Historically it can be concluded that the present days Meiteis are the descendants of the migrating people from the parts of South East Asia which in the course of time intermingled with number of ethnic groups from south Asia like India, China, etc. These ethnic groups on successive migration waves made thier settlements at the different parts of the valley and hills of Manipur and established their independent principalities with distinctive dialects, folk religion, culture and traditions and definite territorial boundaries. Number of such groups and their independent principalities are mentioned in the recorded history of Manipur, viz. Angom, Khaaba, Ngaanba, Luwaang, Khuman, Moiraang, Mangaang, Chenglei, Haorok Konthou, Heirem Khunjaan, Thaanga Kambong, Haokhaa Lokkhaa, Selloi Langmai, Maanting Maraang, Lera Khongnaang, Chakpa, Sektaa, etc.


At the start of the recorded history of Manipur, i.e. in 33 A.D., a group of men comprisingly drawn from different groups, led by one  Nongda Lairen Paakhangba, a man from the  Angom invaded and devastated the group of Khaaba who occupied Kangla and its nearby adjoining areas as their principality. After the  Khaaba,  Nongda Lairen Paakhangba established seat of power at the Kangla for his group which later bacame to be known as the Meitei and started process of amalgamation to build a Meitei nation by subduing different groups with annexational expansion of Meitei power and territory which became to be known as Poirei Meitei Leibaak (the land of Meitei). The amalgamation process so started since the time of  Nongda Lairen Paakhangba continued by his subsequent lineal successors and completed during the reign of Meitei King Chingthangkhomba (1763-1798) by totally bringing the principality of Moirang, a group of people with distinctively rich cultural heritages completely into the Meitei kingdom and Meitei fold.


Historically and logically, it can be concluded that the group of people led by Nongdaa Lairen Paakhangba who devastated the Khaabas from Kangla and established seat of power for his group had no any compact cultural tradition for a common bonding amongst themselves as they were comprised with men from different groups (whose descendants became to be known as the Ningthoujaa group in the seven clan lineage system developed in later period). As such, the group started blending of different culture in the proximity to suite for the amalgamated Meitei power and society to come. For such conclusion, the followings may be cited as example-i. Paanthoibi the daughter of  Lairen Tauroinai of  Mangaang and his wife Lainaamung Naamungbi was betrothed and married off to Taram Khoinuchaa, the son of  Khaaba king  Shokchromba.But -3-Paanthoibi eloped from her husband’s house and stayed with her lover Angouba Khongjaamba Nongpok Ningthou, the king of Langmai Cheeng. After Paanthoibi left the house of  Khaaba, her father in-law Khaaba Shokchronba became aware of her extraordinary spiritual qualities and started worshipping  Panthoibi’s belongings which were left by her in Khaaba’s house. Later he invited his ex daughter in-law with her husband Nongpok Ningthou and for the first time celebrated Lai Haraoba. II. Yielding to instigation from a queen, Hongnem Punshiba, the king of Luwaang divorced and sent off the youngest of his nine queens, Khayoirol Ngaanu Thumbi of Khuman with her infant son  Senba Mimaaba to her paternal house. With turns of events, after attaining manhood, the son obliging his mother’s wish and advice brought Imoinu, the Goddess of Luwaang to the Khuman. Then after, during the reign of Meitei king Meidingu Chalaamba (1545-1562 A.D.), obliging his mother Nongbaallon Haochongambi’s suggestion brought Goddess Imoinu to the  Poirei Meitei Leipaak. From the above two episodes, it is known that both the Goddess Panthoibi and Imoinu was not concern as of the Meitei before. Goddess Panthoibi had been the only concern of the Khaabas till the time Nongdaa Lairen Paakhangba devastated and brought the Khaabas under the Meitei power. But after the Khaabas becoming a part of the Meitei power, Goddess Panthoibi became a common Goddess of the amalgamated Meitei power. Likewise, Goddess Imoinu was also the only concern of the Luwaang and Khuman till the reign of Meidingu  Chalaamba and thus became a common bonding Goddess for the entire amalgamated Meitei power. As such, an initiation of an evolution of a common bonding of cultural tradition for the integrated Meitei power can be seen since the beginning of the amalgamation of the Meitei Nation. However, in the process of the common cultural evolution for the amalgamated Meitei power, there are historical evidences that shows: the Meitei also developed their own distictive culture different from the other groups they subdued and amalgamated to their own power. For such insertion, the followings may be considered:-I. Meidingu Ningthoukhomba (1432-1467 A.D.) wanted to attack and subdue the Moiraang but hasitated as both the powerful Khuman and Kabo were allies of  Moirang. Whereas the  Kabo was friendly with the Meitei but the Khuman remaind a great adversary. So, the Meitei king planned a conspiracy with the Chief of Andro to make alleis with the Kabo to attack Moirang. The Chief of Andro was sent to Kabo for requesting help for Meitei to attack  Moirang. Meanwhile a night, Meitei secretly attacked Kabo and beheaded Kabo queen and placed the head atop the palace gate of the  Kabo. The Meitei attackers on their return left scattering meal leftovers wrapped in lotus leaves to mislead them as Moirang as it was a customary tradition of the Moirang of wrapping their meal packages (Chayom) -4-in lotus leaves, whereas the Meitei wrapped their’s in  Leihouraa (plantain leaves of edible banana) and the Khuman in Changbi Laa (leaves of wild plantain).

  1. Meidingu Nongyin Phaaba (1523-1524 A.D.) ascended at the tender age of 10 yr. after his father Meidingu Lamkyamba (1512-1523 A.D.). Taking advantage of the Meitei king’s young age, Angom King Angoupaamba Kyamba forcibly married the young king’s queen mother Chaningphaabi. One day the Angom king came to the royal court adoring Urekshek Chaashangba (painted feather of white Heron) on his head which was a customary to the Meitei but not of the Angom. So the Meitei queen mother protested the nature of the Angom king and consequently got killed along with her young king son.

On the other hand, it is also a well known fact that all the different groups of people (regardless of smaller groups that merged to one or another bigger group) amalgamated to the Meitei power and integrated through common cultural bondings in many ways, still continued to enjoyed their own distinctive ways of folk culture and traditions. Each group had their own distinctive paterns and colours of costumes and ornaments that could show the identity of the group they belongs. They had day to day habits and ritualistic practices different from one another. For example:-I. Meidingu  Yaanglou Keiphaaba  (969-984 A.D.) introduced the pattern of embroidering Khoi (a curve design) in the border of the Meetei womens’  Phanek Mayek Naibi (stripe-sarong) which was adopted by all the groups amalgamated to the Meitei power. However that was done in different colours of distinctive stripe-sarong to identify the women wearer of the respective group she belongs. Such as :

  1. Ningthoujaa (Meitei) : Thambal machu phanek (indigo and red stripe).
  2. Khaaba-Ngaanba : Chigonglei phanek (golden and black stripe).
  3. Angom : Langhou phanek (black and white stripe).
  4. Chenglei (sharaang Leishaang and Haorok Konthou) : Loirang phanek (reddish and white stripe).
  5. Luwang : Higok phanek (sky-blue and black strip).
  6. Khuman : Kumjingbi phanek (dark blue and whitish stripe).
  7. Moirang : Hangampal phanek (yellow and reddish stripe).

(Those trend of wearing distinctive colours stripe-sarong by the Meitei women conforming to their respective groups continued till the Great World War II. But after the War, Meetei women started trendsetting to wear any kind of stripe-sarong as they like and continues to be still in vogue.

  1. The Chakpas of Manipur is a strong group of people who came and settled in this land since early days.Their main settlement areas with their religious practices which had affinity to the Tantric culture of Mahayana Buddhist were in and around the present day Bishnupur (Lamaangdong). They were defeated and -5-brought within the Meitei power during the reign of Meidingu Kongyaamba (1324-1335 A.D.). But they continued to remain with their customary practices and distinctive dialect. As such, The Chairen, subdued and brought within the Meitei power during the reign of Meidingu Telheiba  (1335-1355 A.D) also remained retaining their customary practices; whereas the Heirem Khunjaan, subdued at the same time with the Chairen got completely merged to the Meitei fold.

In addition to the above circumstances, alien groups with their distinctive cultural traditions started settling within the amalgamated Meitei power  either by means of forced exlusive settlements as war captives or by migration from both the east and west. So, by the turns of the early 18th c. A.D., it may easily be concieved the the hard earned amalgamated Meitei Power and Nation might surely had faced a chaotic social order. By the turn of the 18th c. A.D., the small valley of Manipur, though it housed the seat of power of the amalgamated Meitei Nation, had numbers of different cultural colours which were not rightly befitted for a nation. Other than the amalgamated groups of the Meitei Power and Nation, the valley had housed- Takhel (Tripuri) Vaishnav Hindu village (later to be mingled with Chinese), Mayaang (Cachari) Vaishnav Hindu village, Mayaang Kaalishaa (later Bishnupriya) Shaakta Hindu villages, Khraamran (Burmese) Buddhist village, Kameng (Burmese Karen) Buddhist village, Muslim villages and in between Brahmans from different parts of India with their different Hindu school of thoughts. In such chaotic combinations of different cultures in a small land like Manipur valley where the seat of power for the amalgamated Meitei power and Nation leis, why a Meitei king would not  like to adopt a state religion to bring  common cultural traditions for his amalgamated subjects for integration as one?

Therefore, during the reign of King Pamheiba @  Garibaniwaz  (1709-1748), there came a real time for the Meitei nation to have one common religion to shape one complete entity for the amalgamated Meitei power and its nation. So the king had to choose one from the three emerging religion of the world: - 1. Buddhism, a flourished religion of the south-east Asia including neighboring Burma, the then greatest enemy of the Meitei; 2. Islam, an alien but worldwide religion but then emerging forcefully in the eastern part of India; 3. Vaishnava Hinduism of India, the religion of the then friendly neighbouring kingdom of Ahom and Cachar. The king rightly decided for Vaishnava Hinduism the religion, his father Meidingu Charairongba  (1697-1709 A.D.) fondly embraced and patronised. But, adoptation of Vaishnava Hinduism by Meidingu Garibaniwaz for his amalgamated Meitei power brought more chaotic altercations than to bring common bonding among his amalgamated subjects as Hinduism in the valley of Manipur started reaching in varied forms with different colour and outlooks. -6-3. HINDUISM IN MANIPUR:

Regardless of the following facts:

(a). There florished a Hindu kingdom of Tagaung in Upper Burma which was founded by King Abhiraja of the Sakya Clan from Kapilavastu in 800 B.C. and remained till the Chinese Buddhist devastated in 600 B.C.

(b). The Ahom kingdom established in Upper Assam by Sukampha, a Shan prince in 1228 A.D. florished in whole of the Brahmapura valley as a Hindu kingdom till 1826 A.D. was a friendly kingdom of Meitei  LeipaaK with matrimonial alliances.

(c). Takhel (Tripura), the kingdom where locally produced Ramayana was translated in Sanskrit during the reign of Maharaja Dharma Manikya  (1431-1462 A.D.) also had established both martial and matrimonial relationship with the Meitei kingdom since the time of Meidingu Kabomba (1524-1542 A.D.).

(d). Just across the bordering hills of Manipur in the north-west of Imphal at presen day Dimapur, the Hindu kingdom of Dimasa (later Cachari) florished till the Ahoms devastated in 1536 A.D. This

kingdom of the Dimasas had also both martial conflicts and matrimonial alliances with the Meitei since the time of Meidingu Kongyaamba (1324-1335 A.D.). The presence of the Brahmins from the mainland India in the valley of Manipur is recorded since the time of Meidingu Kiyamba (1437-1508 A.D.). The king with the help from a Brahmin who was found settled in a village nearby the Kangla in the north east (present Lairikyengbam Leikai), initiated worshipping of Lord Vishnu by establishing a sanctum at the present day Bishnupur. After that, there are records of Brahmins arriving in Manipur from different parts of India. Out of those records, the followings may be taken into account as to concieve a roundabout of the chaotic scenarios by the Hinduism and its culture in Manipur during those days:-I. During the time of Meidingu Charairongba (1697-1709 A.D.), in 1703, a Brahmin, Rai Vanamali from Puri, Orrisa, arrived in Manipur with his wife. The king was impressed by the talk of the Brahmin on Radha-Krishna cult. In the following year (1704) King Charairongba embraced Nimandi Vaishnava of Hinduism happily along with many of his subjects from the Brahmin Rai Vanamali as their  Diksha Guru. After that the king built many temples of Radha-Krishna. Before the arrival of the Brahmin Rai Vanimali, another Brahmin, Purushottam with wife Lakshmipyari also from Puri arrived with the idols of Balarama-Krishna

and Subhadra in the royal court of king Charairongba. Since then, with the royal patronage, the Bhrahmins in Manipur started celebrating Ratha Yatra annually. On the other hand, Meitei King

Charairongba also built temples of Kalika (Durga) which shows the presence of Shakta cult of Hinduism in Manipur since his time.

  1. During the reign of Meidingu Garibaniwaz (1709-1748 A.D.), in 1715, a group of 39 Brahmins led by one Guru Gopal Das from the royal court of Ahom arrived in the royal court of Manipur. In 1717 the Meitei king (Garibaniwaza) along with many of his subjects were initiated into Vaishnavism (of Sankardeva school of thought) of Hindu. But soon after Guru Gopaldas left Manipur and arrival of a

Goshai : Shantidas from Srihatta (Sylhet) in 1719, the king shifted his allegiance from the  Vaishnavism of Sankardeva school to the Ramandi Vaishnavism. On the other side,  Smrata, another sect of Hindu Vaishnavism also sprang up in the valley of Manipur. Under the above chaotic scenarios of different Hindu cultures, the king himself must had faced much troubles in controlling the situation. Records of punishing and fining of non Ramandi Vaishnavas are found during the time of Meidingu Garibaniwaza.

However, amidst those chaotic cultural transition periods of the amalgamated Meitei Power and Nation, Meidingu Chingthangkhomba @ Bhagyachandra (1763-1798 A.D.) emerged and stood firmly equipped

with Gaudiya Vaishnavism, a Vaishnav cult based on love and devotion with equality for all without any distinction of caste and creed and also with open venues for embracing everything of humanity. In no time, the amalgamated groups of the Meitei Power and Nation accepted the new Vaishnavism as of

their own. The Gaudiya Vaishnavism introduced by the King Bhagyachandra started a new evolution of culture common for all the amalgamated groups of the Meitei Power and Nation in an unique form as an integrating force. In that course of new cultural evolution, all differences amongst the amalgamated groups waned and brought a complete shape of oneness with a nomenclature: Meitei and Meitei Culture. The Gaudiya Vaishnavism introduced by the Meidingu  Bhagyachandra has so uniquely shaped the culture and traditions of the amalgamated Meitei with total exclusiveness that, the Gaudiya Vaishnavism of the Meitei has become rightly to be known as the Meitei (Manipuri) Gaudiya Vaishnavism with its unique form.


We have histories of uniting peoples for a nation and for an exclusively common cultural traditions. We know groups of people trying hard for integration through common cultural tradition to gain an unified

Identity with glory. Whereas, the Meiteis are integrated with a hard earned long history. Why Meiteis should not stand united to safeguard its integrated identity with glory? ! -7-PS:  The English in the above article is subject to correction and improvement as the writer is not habitual of writing in English. - The writer.


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Book on Vaishnavism “ Shree Shree Madan Mohanjiu” Released

Dharma needs to be included in school curriculum, says Minister K Shyam

Imphal, Oct 15,

A religious book titled “Shreeshreemadanmohanjiu” by Parthasarathi Das (N.Poulendrajit Singh) was released by  Hon’ble Minister, CAF & PD, Revenue, Shri Karam Shyam at Priyogopal Sana Auditorium, Jawaharlal Nehru Manipur Dance Academy, Imphal yesterday.
The book is mainly based on the intense devotion of the Vaishnavaites of Manipur for the Tribhanga Rup of Lord Shree Krishna. It contains 13 chapters.
The event was organised by Bhagyachandra Research Centre, University of Bhagavata Cuture, ISKCON,Imphal.
Speaking at the occasion as the Chief Guest, Minister K  Shyam stated that it is due to the lack of dharma in this present day society that crimes are  so much prevalent inspite of the highly educated and qualified status of its people. “There is a strong need for dharma and its principles to be included the school curriculum”, he stressed.
Prof. H.Tombi Singh, Vice-Chancellor, University of Bhagavata Cuture,(UBC); Prof.N. Tombi Singh, Ex-Vice Chairman, Jawaharlal Nehru Manipur Dance Academy and Shri L.Upendra Sharma, Director, J N Manipur Dance Academy also attended the function as Special Guest ,Guest of Honour and  President respectively.
Politicians should also have faith in God to render public service effectively, Minister Shyam said.
“Writers have some innate quality in them and their works will always remain as wealth for the human society”, he also added.
He also expressed regret that the placeof worship for the Manipuris at Radhakund, Mathura have been put on lease for the last 30 years. The Government will take up steps for its revival after talks between the CM of our State and that of Uttar Pradesh are over, he also informed.
Appreciating our rich culture and civilization for holding a unique place on the global map, he appealed Prof.N. Tombi to take up measures for proper maintenance of books, novels, epics and other written records of Manipur for future reference.
Prof.H.Tombi said that after reading the book, one can learn that Manipur a unique Gouriya Vaishnavism and know the continuation features of Maharaj Bhagyachandra.
Giving a review on the book “Shreeshreemadanmohanjiu”  , Prof.N. Tombi said that he feels religion should be discussed with a broad outlook and adding that the beauty of Hinduism is universalism.
Diversity in unity is the basic concept of Hinduism and it acts as an integrity force binding all other religions, he further mentioned.
He also gave his criticism on the book saying that it lacks scientific, historical and cultural approach.
 Floral tributes were paid to the photo of Damodar Swami, the first founder Acharya of ISKCON in Manipur, during the function.
Teachers and students of J N Manipur Dance Academy, members of ISKCON, writers and art lovers of the State took part in the function.

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Government school teachers to have uniform: Th. Radheshyam

Imphal, Oct. 14:

Education Minister Thokchom Radheshyam said that the Government planned to initiate uniform for teachers of Government schools. He added the uniform for teachers has already been started in some private schools it will be implemented for the teachers engaged in Government schools too.
The van services for transportation of school students will also be scrutinised soon after discussing with the people concerned, he said. The norms and regulations will be set once decided. The Minister was speaking at the inaugural ceremony of the New Academic Block of the N. Gulap Memorial English School, Haraorou. He said that children face lots of pressures from high demanding parents leading to unwanted circumstances driving them away from dear and near ones.
He appealed the parents and guardians to encourage the children rather than, too demanding. He said that every child has their own capability and talents and should be led to grow instead of imposing the desires of the elders.
Th. Radheshyam stressed that education is to prepare the children for life and not just to get good marks and a job. Children, he said, are the future pillar and it is therefore important to boost their creativity and to dream big that would lead to new inventions and innovations, he added. He also urged to use the audio-visual teaching and learning method to make learning more interesting.
The children, he urged, should be made to have discussion and experimentation among their peers under the guidance of the teachers and guardians to inspire and help them in discovering their innate abilities imbibed with moral values. Emphasising on need to make the school a place of attraction for the children, he said that the financial and social shortcomings should not be made to become an impediment. He appealed the teachers to treat the students as their own, supporting them to overcome their weaknesses.
The ceremony was attended by the dignitaries, teachers and students.

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