Wednesday, 13 November 2019

Download Ayodhya Judgement

Download the historic judgement over Ayodhya Ram Mandir.

Going through the judgement is definitely a reading of the Bharat's itihas.

Thursday, 3 January 2019

Sharon Lowen: Manipuri dance from Manipur, Assam and Tripura

[Note: The piece written by Sharon Lowen has serious inbuilt errors. A proper response would be given. Soon!]

Dated: Oct 9, 2018

The origins of Bishnupriya Manipuris cover quite a gamut of theories.

Among the greatest joys of my life has been the opportunity to access the depth and diversity of a small number of of the cultures of northeast India. Traveling across Assam from Gauhati to Tezpur visiting Sattriya, theatre and dance centres in the 1970’s as well as studying pre and post Vaisnavite dance traditions of Manipur with legendary gurus in Manipur has fed the flame of an interest dating back 50 years ago to college days in the USA.

With this background, it was a very special pleasure to see two fine Manipuri performances recently, one by Urmimala Das at the India Habitat Centre in New Delhi and the other in Mumbai, the 2nd Guru Padmashri Th. Babu Singh National Dance Festival held in Mumbai.

Urmimala Das hails from Assam and was trained by Guru Bulu Sinha and Guru Shri Shashi Kumar Sinha of Assam which puts her squarely in the Bishnupuri garana of Manipuri dance. For those of us not from the northeast, awareness of the Vishnupriya Manipuris of Tripura and Assam is likely a bit fuzzy. Their name stems from the fact that they were already worshippers of Vishnu before the time of King Bhagyachandra who was converted along with his people in the 18th century and, among other accomplishments, invented the Ras Lila dance.

The origins of Bishnupriya Manipuris cover quite a gamut of theories. One is that they are Indo-Aryan royal descendants from the time of the Arjuna’s sojourn in Manipur during the era of the Mahabharata. Another origin could be of Khasis mixing culture and language living among the Bodo and Asura peoples in the plains of Kamrup around Bishnupur (city of Vishnu) who came to be known as Khalachais and speaking a language distinct from the Meitei language.

Some of the Bishnupriya Manipuri believed that they migrated from around Thailand when Buddhism started dominating Hinduism and that the Vishnu statue in Bishnupur was actually brought by them from Thailand. Other scholars believe they are descendants of sixty five Bengali families who migrated to Manipur during the reign of King Gharib Nowaz (Prambeiba) in the second part of eighteenth century. Another scholarly opinion is that they are simply the descendants of those Meitei people who left Manipur in massive numbers during the 19th century Manipur-Burmese wars and took shelter in Cachar (Assam), Sylhet (Bangladesh) and Tripura towards the beginning of 19th century.

The relevance of all this is to put in context the variations of Manipuri Jagoi traditions we see on the stage today. In Manipur itself, people are very conscious of deviations as well as developments of the legacies of the three great gurus of the early and mid 20th century, Guru Amubi Singh, Guru Haobam Atomba Singh and Guru Amudon Sharma.

Just as a general audience might have no consciousness of the differences in Kathak between Lucknow, Jaipur and Benares garanas or in Bharatanatyam banis between Mellatur,  Pandanallur, Vazhuvoor, Mysore and Mysore, so too the differences between the Manipuri of the Sangeet Natak Akademi’s Jawaharlal Nehru Manipur Dance Academy and that practiced by Bishnupriya Manipuris in Assam and Tripura, the Tagore Manipuri of Santiniketan and the bani of Guru Bipin Singh cultivated in Mumbai and Kolkata.

Just as with other classical dance traditions of India, we should respect and celebrate all the garanas/banis/schools of Manipuri alongside our personal preferences. When King Bahagyachandra created the Ras Lila drawing on the movement aesthetics of older Lai Haroba ritual dances, the language used was the Bengali of the Vaisnavite missionaries who converted him. By the end of the 20th century, much of this was translated to Meitei. Jayadeva’s Sanskrit Geeta Govinda is a staple of Manipuri Jagoi and you may well hear Maithili, Bribhasha and other languages interpreting poetry of Vidyapati, Chandidas, Govindadas and Gyandas among others.

Urmimala Das’s Manipuri program entitled Bhavana, which brought together two Assamese dancers of different styles in collaboration, won my appreciation on several levels. Both dancers, Urmimala Das in Manipuri, and Hemanta Kumar Kalita in Kathak, do their state proud in having mastered the aesthetics as well as techniques of these classical dance traditions while infusing their performances with their individual stamps.

Urmimala’s over thirty years of dance experience was evident as she offered us a performance of high standards in technique, abhinaya and overall aesthetics in a Radha Abhisarika, Jayadeva’s Yahi Madhava kandita nayakas ashtapadi, a Krishna Abhisarika.

The unusual duet of Manipuri and Kathak conceptualized and choreographed by Hemanta Kumar Kalita was a beautiful and evocative presentation. Urmimala’s Manipuri Radha sees Hemanta’s Kathak Krishna in her dreams. As Krishna pivots in and out of her peripheral vision, seemly at her side, there and not there, her sringar bhakti reminded me of Mirabai.  The emotions and choreography were balanced delicately and I hope this lovely composition will be shared with wider audiences.  Between the Radha-Krishna items of Bhavana were well performed Dhol cholom,  Kambha-Thobi Lai Haroba folk dance, the  Thang-ta sword and spear martial arts as well as Chei Khatpa sticks balancing act. Manipuri artists Chetna, Ibochou Singh, Shart Singh, Dangamba Moirangtham gave accomplished performances of these traditional items and Urmimala’s daughter Harshita got good stage practice as part of the team.

The fact that Manipuri dance encompasses several traditions besides Raslila, presenting a variety show is understandable to hold the general public’s attention, but I look forward to a time when this isn’t necessary.

The 2nd Guru Padmashri Th. Babu Singh National Dance Festival 2018 was held in the Vasai suburb of Mumbai. What a great example of national integration! Bharatanatyam guru Dr. Chitra Vishwanathan Abhinayaa Institute along with Manipuri dancer Sudip Kumar Ghosh’s Gandharbi India, with the support of the Sangeet Natak Akademi, presented an outstanding festival.

The festival included small gems of Mohiniattam, Bharatnatyam, Odissi and Kuchipudi (notably the Ardhanareeswaram of Venkat) with Manipuri highlighted by the performances of Smt N. Amusana Devi (SNA Awardee) from Imphal, Smt P. Reepa Devi from Imphal, Sri Sudip Kumar Ghosh Kolkata from Kolkata, Kumari Varsha Vishwanathan from Palghar and Smt Latasana Devi from Mumbai.

Sangeet Natak Akademi awardee, Guru Thingbaijam Babu Singh spent years in close association with Guru Amubi Singh as a disciple and assistant and was considered a rightful heir to his guru’s art. He directed Manipuri Jagoi Marup, Imphal from 1970 till 1982 when he became Principal and Pradhan Guru at Jawaharlal Nehru Manipur Dance Academy, Imphal. Apart from teaching, preserving, and extending Guru Amubi Singh’s work, he contributed a number of choreographies and dance- dramas of his own as well as publishing several books. The festival honored three generations of his family and disciples with performances worth traveling to Mumbai to see. I cannot recall seeing such nuanced, sophisticated and engaging Manipuri choreographies presented in “forever”.
Sangeet Natak Akademi Awardee Guru Amusana Devi herself was trained under gurus M. Amubi Singh, Th. Tarunkumar Singh, Th. Babu Singh and Th. Suryamukhi Devi. During her career in dance spanning more than four decades, she has choreographed many dance-dramas, played major roles in about forty dance-dramas of JNMDA and has travelled widely abroad. As current Senior Production Assistant at the JNMDA, Imphal I wish more audiences around India could see her in performance.

Similarly, Smt P. Reepa Devi, also from Imphal, gave a memorable and elegant visualization of Guru Th. Abu Singh’s choreography interpreting Ritu, the seasons, in Manipuri movement and bhava.  Smt Latasana Devi from Mumbai is a bubbly and enthusiastic ambassador of Manipuri dance with decades of sadana for the art in Mumbai and Kolkata as well as Imphal. Her performance was a pleasure, as was Sudip Kumar Ghosh’s Krishna composition also by Guru Th. Babu Singh and that of Kumari Varsha Vishwanathan form Palghar, trained by Sudip.

I wish you had seen the richness of the choreographies of Guru Th. Babu Singh, performed in the presence of the guru’s daughter by family and disciples, in an auditorium near you. If you love the arts, you owe it yourself to delve into connecting to the aesthetics and philosophies, complex tala system and sophisticated techniques of Manipuri as performed by all the banis of this tradition that lives still in an unbroken temple tradition as well as on stage.

Courtesy: Asian Age

Friday, 25 May 2018

Manipur CM lambasted mentioning Krishna-Rukmini


Watch Chief Minister N Biren Singh bhashan at Madhavpura Fair in Gujarat

He mentioned Bhagwan Krishna marriage with Rukmini and Raas Leela troupe from Manipur to showcase the sanskritik unity of Bharat with Manipur.

His message was not well taken by student bodies, buddhijivi (intellectuals), and political parties in Manipur. There is no mention of Meitei Hindu student body in news report, what has been their reaction on it. [Blame Google.]

They all had the same message in different wordings that: it is an attempt to deform and distort history.

Let us apply the dharmic understanding.

Manipur’s CM bhashan is 100 % correct. Who were listening his bhashan? Hindus in Gujarat. All Hindus have this bio/ civilisational memory of Bhagwan Krishna, Rukmini, Manipur, Arjuna, Chintragandha…So telling 80% Hindus the story is distorted and not correct. Hmmm!

Basically such reaction comes from 3 quarters from Manipur: Pangal, Christians, Sanamahi. It is Hudsonian reaction, and NOT Meitei as a jati reaction.

Their reactions were correct and valid in accordance with their perspective on ‘HISTORY’.

What is Pangal/ Christian ideas on ‘History’?

Pangal and Christians DON’T have ‘pavitra’ concept. They have ‘holy’ concept. [Don’t equate ‘Pavitra’ and ‘Holy’] So, according to their framework and their take on ‘history’ Bhagwan Krishna doesn’t fit in, so do the pavitra bhumi. Extend the same logic further to Manipur. So, they basically don’t adhere to the Bhagwan Krishna taking birth on this earth and having social relationship with the land Manipur is surely objectionable.

For a Hindu, Bhagwan Krishna, avtar, Manipur, pavitra bhumi, goes correct.

For a Pangal / Christian, minus Hinduness is Manipur’s history. Minus ‘sacredness’ is Manipur’s history. Minus ‘pavitrata’ is Manipur’s history.

We know Pangal and Christian idea on History. Not an issue. We know their ideas, framework, models etc.

What is Sanamahi (Hudsonian) ideas on ‘history’? This is a latest idea. First, who are Sanamahi? Read thrice: Hinduism came to Manipur in 18th century. One Brahmin converted our king. He forcefully converted the populace. We had an ‘idea’ before Hinduism. Hinduism was oppressive.

If you believe this. You are Sanamahi. You cannot question it. Who gave this idea: TC Hudson and his subsequent lineage.

Therefore such reactions are called Hudsonian Reaction. Reason, Hudson too failed to understand Meitei Hindu jati/ Hinduism in 1900s. In 2018, the proponents of Hudson too failing to understand Bhagwan Krishna/ Hinduism in Manipur.

Why there has not been any reaction on Ras Leela? Despite connection with Bhagwan Krishna. CM mentioned about it. Reason: It is ‘CULTURAL’ stuff. Any sanskritik product minus Hinduness, is ‘CULTURE’.

Tuesday, 15 May 2018

Meiteis Vs Bishnupriya Manipuri (2018)

With the traditional dhristi, these two jatis have these similarities definitely with some ‘Notes’. Certainly, avoided western lens/ framework, models etc.


# Meiteis (Hindus) and Bishnupriya Manipuri are Sanatan Dharmi.
# Ras Leela is performed with bhakti and shradha both by Meiteis (Hindus) and Bishnupriya Manipuri
# Cuisine (ex: Irolpa/ Iromba) same both for Meiteis & Bishnupriya Manipuri
# Paramparik dress is same both for Meiteis & Bishnupriya Manipuris
# Paramparik architectural design of house and its surroundings same. 
# Apoka puja is performed with bhakti and shraddha both by Meiteis & Bishnupriya Manipuris

Note: For Bishnupriya Manipuris, Apokpa comes under Hindu cosmology.

For Meiteis (Sanamahi), Apokpa comes under Sanamahi cosmology (Hudsonian version).

Why Hudsonian version? Simply we don’t know. It is like someone reads Orientalism 1.0 (European version) and 2.0 (American version) and writes commentary on Hinduism! Caste, Cow, Curry! It is to safeguard it and protect it.

# Maibas/ Maibis (Meitei; in Bishnupriya Manipuri ‘Maipa’) : It is both in the samaj of Meitei and Bishnupriya Manipuris.

Note: In Bishnupriya Manipuri Hindu samaj, ‘Maipas’ are person with inanimate shakti to cure illness and other disorder. In different names, it is found every Hindu samaj.

In Meitei samaj, especially Sanamahi their understanding of Maibas/ Maibis comes from Sanamahi cosmology. Simply, they are representatives of Sanamahi, like the Hindus have Bamons.

Take note: This marked difference was noted by TC Hudson. A person with Christian eyes and European Orientalism decoding the then Hindu Meitei samaj of 1900s! What is TC Hudson in Manipur; it is GU Pope in Tamil Nadu. GU Pope claimed that Thiriukkural (revered Tamil Classic and the philosophical text of Shaivism) is based entirely on the Bible and the author of it was a Christian! Fast forward, Dravidian Movement starts.

# Grammar: Meitei grammar is based on Sanskrit grammar. So, do the Bishnupriya Manipuri language.

Take note: The present academicians (Hudsonian) are positing that the present Meitei language (2.0 version) is different from the earlier Meitei language (1.0 version). It means there is discontinuity. The two versions are totally different. And the 2.0 version is based on Sanskrit grammar. About the relationship between 1.0 version and Sanskrit, it is still a HYPOTHESIS. It has not been proved or disproved.

From the paramparik dhristi, there are seemingly NO difference. The difference whatever are cosmetic in terms of rituals and smritis/ memories. It is like asking a person to tell the difference between two Banyan trees. The person knows that the two trees are actually offshoots of a BIG Banyan tree.

Like we appreciate the similarities, we must appreciate the DIFFERENCE with mutual respect.

Let us NOT forget the vyavaharik realm, as of today the two samaj are totally DIFFERENT. Both live in multi-political structure, social structures are different (see the Notes), academic stories are tangential and opposite.

Wednesday, 25 April 2018

How Manipur got positioned as NOT the land of Mahabharata?


By RK Rishikesh Sinha

1908: TC Hudson in his book “The Meitheis” published in 1908 sowed the seed that the Manipuri Meiteis has recently been converted to Hinduism.

(Meiteis is a jati and the culture is “Manipuri”. The same culture is shared by another Hindu jati Bishnupriya). Two jatis with two different languages share the same culture. Majority of the people find it a problem, but it is a beauty.

1919: Rabindra Nath Tagore is shown Manipuri Raas Leela in today’s Bangladesh in one of the Bishnupriya jati village. Tagore institutionalize the Raas.

1930: Intellectual Sepoys writes N Phullo in Assam started questioning Hinduism amongst Hindu Meiteis. Manipur’s Maharaja however doesn’t find any objection about his activity. N Phullo said, he is not against Hinduism but he performs “worship by using Manipuri language”.

The followers of Phullo started calling themselves as “Apokpa Marup”. The God Apokpa fits in Hindu cosmology.

1940: The message reaches Manipur. But in a different name and concept: “Meitei Marup”. The core idea: Ancestors of Meiteis Hindus had a different religion before Hinduism came to Manipur. [In congruence with 1908 published Hudson’s core message.]
Notice: In Assam it was name of the God and in Manipur it became on the name of the Jati Meitei.

Till 1960s:
(1)    The outsiders have taken control over the traditional itihaskar saying students of puranas.
(2)    The outsiders have equipped themselves with western theories and concepts.
(3)    Attempts been made saying : Manipur is not the land of Mahabharata.
(4)    Hinduism is shown as destructive force. But took pride in Ras Leela.

Till 1970s-1980s
(1)   The buyers of old religion (now called Senamahi) reach its peak. They have occupied political power, academics, and now land. Yes lands. They started contesting Hindu worship places. They forcibly occupy the places. Temples and murtis are destroyed. After 1980, the movement slowed down. Since there is nothing to achieve more.

In 2000s

Brahmins are attacked intellectually. The core idea is: they are not true Brahmins.

Western Lens
Dharmic Dhristi
A fire in King's palace destroyed the documents of old religion. The fire was intentional.
Accidental fire.
In 18th century, Manipur was declared a Hindu state.
In 20th century, Manipur was declared a Christian state. Had it been Hindu state in the Christian/ Islamic template. The jatis in the hills would have been Hindu.
In 18th century, Hinduism came to Manipur.
Myth & Propaganda. Manipur goes back to the days of Mahabharata.
Lallup System was a slavery / feudalism.
Lallup System was a Rashtra Dharm. Every person in Manipur kingdom had to work in King’s administration in different categories.
Hinduism/ brahmin is responsible for Hill vs Plain divide.
It is actually Christianity that divided Hill vs Plain divide.
Hindu kingdom was oppressive.
Ram Rajya with council of learned ministers (Navratnas)
Brahmasabha was a Hindu orthodoxy.
Brahmasabha gave direction to directionless samaj.

Silent Death of Hinduism in Manipur (Part 1)
Silent Death of Hinduism in Manipur (Part 2)

Please read:

1. Breaking India: Western Interventions in Dravidian and Dalit Faultlines
2. Being Different : An Indian Challenge To Western Universalism
3. Indra's Net - Defending Hinduism Philosophical Unity
4. The Battle for Sanskrit: Is Sanskrit Political or Sacred? Oppressive or Liberating? Dead or Alive?
5. Academic Hinduphobia: A Critique of Wendy Doniger’s Erotic School of Indology

[1] The Meitheis
by Thomas Callan Hodson
Publication date 1908

[2] History of Manipur
By Jyotirmoy Roy
Publication date 1958

[3] Revivalist movement among the meiteis of Cachar Assam and Manipur (PhD Thesis)
Researcher: Maibam, Ratankumar Singh

[4] Advent of a caste _ the emergence and role of Brahmans in Manipuri society (PhD Thesis)
Researcher: Bebita Devi, S

Tuesday, 17 April 2018

koti'han bhasha baro sanskriti'han'ore mojbut koriya dhariya tho'paresi

By Rebati Mohan Sinha

Gitiswami gokulananda girok'r 121 tomo janma barshiki Bishnupriya Manipuri Samaj'r manu'e utjapan korat  leposi, kintu ebaka peya girok'ore   ami chine nuar'lang.Toley ikora dwio line'e  parishkar kor'e maater........

                              Kaar kaaje kadourita akgoi'ou harnapeila 
                             Hobar kaaje kortega'te arak ahan ningkorla.

Samaj'orka etohan chinta bhabna koriya gesega girok ougore aji peya chine nuwaria thailang, ehan ki'han?Jodi ami chin'lang'oich,girok'r deheya gesega poth'ougo iloya samaj'r kaam kaaje aat bareilang oich, aji samaje je onoikotar hoot aago bohese  ego dehani'r din nahi'lois.

Ami agoi agore samman diya totora nuwariar. Samaj'han'r Kalyan mulok kaam'e Sanstha ekjut o'nuartara. Sarkar'r aain mote BM Sanstha eta ak'khanau chola nuartara. leheya teen- teen'go, chaar - chari'goi Sanstha akei'han hongkoriya boya asi. Ere sanstha etai Samaj'r unnoyan'r  kaam koriyar bulia Bishnupriya Manipuri naang'r Jaat ehan'ore neelam ( auction) korat leposi.

Aktai poila PM'gorang 8 Han dabi'lo gelaga, baro mah ahan pisede arak sanstha ahane 10'han dabi'lo DC'r maarphote, chithi dia pedeila, ekhurum baro 7 Han dabi'lo andolan'e naam'tai bulia laagesi. Samaj'e pratibad koril manu neo'oilata, je "dabi eta sanbidhan sammato nagoi."

Amar BM Samaj'e nairashyabadi orthat niraash okurai niam ehan'e sabha-samiti't aji- kaali samaj'han'r unnoti'r yari-pori dekura manu neyoya aitara.

Nijor jat'naan'ore mike got giya uba oya tolkorani ehanei aaji- kalikar chol'han ose. Phallut boi'tara girigithani'ye aator talilo bokta girok'r bhashan'hanore swagoto janeitara. Bhashon'e sochora'chor thaarta " ami kuttirang jaat'han, ami onunnoto, amar bhasha'han'r deki onek Bhasha prithibitto meimut oya jarga. Amar'ta Rajyasabhat manonito MP, Bidhan Sabhaat manonito MLA nei", esade onek nirash onar yari-pori mike got ditara Kintu outar pushti'koron'r ka tanu'rang kuno tothya nei. Sabha samiti't Bhashon dekura girok lokei akta asi, jetai kuno kaalei TV Radio't khobor'r ronjo aago peya na huntara. Ghore khobor'r kagaj aher kintu paakoril samay tanurang nei, Kintu mike'go peile naar phateya gojor ikora kotha ehani oreitara. Ehan'e je Samaj'r koti'han Khoti or ehan tanu supou har'na'peila. Samaj'e naang'fita uchcha maanor samajpremi girok koto go asi, jetai hudda oteet'relo mojiya thaitara, kintu bhabishyat'r ronjo  aago peya thotalo ullekh nakor'tara orthat bhabishyat'r samaj unnoyan'r kuno yari-pori tanurang nei. Nijo're kisade Samaj'e pratisthito korani ouhanei tanur mool mantra'han.

Ajikar mor likhoni ehanat ashabad ei niam thai'toi.

Mi lekhok egoi Assam -Tripura baade bharat'r daangor - daangor Sahar'e Bishnupriya Manipuri sabha samiti't yeo'oya jehan onubhab kor'esu ouhan oil'tai, bortoman prajanmoi kuno kaalei sweekar na'kortara - tanu ''onunnoto" . Tanur boktobya'han oil'tai chakri jeta yogar kor'esi outa onyo sampradayor Manu'r loge juridiya ( compete koriya). OBC certificate dehueya na'goi.
Onunnoto wahi egore kisade byakkhya kortang?

Arthik na  samajik onunnoto ? na shikkha khetre ? Na, habitat onunnoto ?
Ebaka prashna'han aaher'tai , kun jaat'han'r tulonai ami aji onunnoto?
Ami tulona kortangaita amar kadabarat asi onyo sampradayar manu'r loge.

1.Tanur tulonai ami leirata? Amar Manu bhikkha magiya jibika nirbaha korata'ta?
2. Amar samajik rohon sohon onyo sampradayar tulonai saakti'ta? Ami ordho'nogno oya thayar'ta? Amar uron-pindon'e manu'e aanguli dehueitarata?
3, ami amar uron- pindon'r phuti nije buniya pidlang ba pidiyar ehan kii onunnoto'r lokkhon'han?
Ami jebaka khuttei pidiya aatlang oupeit, pal- paatni, Nath-yogi sampradayor manu'e leng'ti pidla. ( lenguti )
4. Joto leira oiler'gai'ou amar sou onyo sampradayor ghor'e giya kunodin'ou kaam na'koresiga, borong tanu amar ghor'e kol'e aya kaam korlaga ba ebakau kortara, roji roti'r ka. 
5. Shikkha khetre onyo jaat'r shikkhar haar kii amarang'to niyam'ta? 
Nijo're onunnoto bulia loude loude mike'got maat'le kii ami unnoto oitangaita? 
Shikkhar haar baartoi'ta?
6. Onyanno sampradayor tulonai amarta nuwara- paani niyam'ta?
Amar ahar pushtikor, swasthya amarta hoba. Leng'ra khoda onyanya samapradayor 
tulonai onek kom. Praman koril'ta onek kichhu ase.

Nijo're mi ankorourita, sankhya-loghu gushti'hanat jorom oya onyo sampradayor tulonai ki'han na'pasu'han? Mor'e kii tanu kunogoi heyo- chokkhe dehesita? Mor monete naaher.

Bosor koyek aage Nabadwip'e amar samaj'r ucho'thakor samaj sevak koto'gor loge alap'r sujuk pasilu. Yaritto yarit, girok gasire ankorlu'ta , jana sankhya komoni'r kaaron'e ami  kii'han na'pasi'han? Jobabe jehan peilu ouhan esade, " amarta Radio TV't program nei jar phol'e amar bhasha baro sanskriti'han maangoya jarga".

Ami nijei koti'han bhasha baro sanskriti'han'ore mojbut koriya dhariya tho'paresi ehan Nijo're ankorlei harpani yakorer? 

Tuesday, 10 April 2018

Huttumeu kii Radhakundar Radhamadhav Mandiror dui nombor

By Rebati Mohan Sinha

Yatri Nivas'gor dorkar asil'ta? Ajit peya khoroch oseta 35,00,000/-, Building'go sampurno oite onto'to, kom koreu arak 10 lakh rupa jesadeu samj'r'ta khoroch ahan onat  porese,Yatri Nivas egor kaam ebo loi nase bulte, Malthep'go bagiya porani'r jotheshto sambabona ase, jodi tellam meramot'r kaam arombo naar.

Bortoman'e Mandir'orta thanar'ka 13'go room aase eta teertha yatri thanar ka jotheshto .Ebaka me odhom egoi praman koriya samaj'han'ore janani monauri je dui nombor yatri Nivas'egor  mootei dorkar na'poresil.

Ebaka Samaj'r pratinidhiye  harpani thok, Mandir-Malthep'r kaam poila loioni thok'ta na DUI nombor Yatri Nivas'go'r kaam.

Ta'oile  dui nombor Yatri Nivas ego'r prayojan orta teerthoyatri aitara outare bortoman Yatri Nivas'e chelkore nuwariar aro.

Kisade'te ami decide kortangai amarta arak Yatri Nivas aago laager?

Poilai lehei'tang'aita ontoto gelga teen bosor'e gorporta( average) bosor'e(,365din'e)koti'go teertha-yatri 13'go  room'e thaya gesigata Teerthoyatri'r ka thosi  register'e maater'tai.......

1. 2015't yatri nivas'e 365 din'e thasilata.......550 go teerthyatri.
Din'ahanat  gorporta Thai'tai'ta,..550/365 = 1 1/2 go orthat yatrinivs'e thasilata dine 2 go teerthayatri'ttou kom. Jodi din'e du'gou thaitara taile 11 go room khali poriya thaar.
2. 2016't  jodi 2015'r  dwigun teertha'yatri yatrinivas'e  thayau thaitara ta'oile 550x 2 = 1100 go , baro 1100re 365 lo  bhaag kor'le peyarta 1100/365= 3 go teerthayatri dine 3 go room'e thaitara. 10 room khali poriya thaar.
Ebaka jigga 2017't  koi'go teerthayatri thasilata . Jodi ami epeit'ou dwigun dhariyar taile 1100 x 2= 2200 go teerthyatri 365 dine,orthat dine 2200/365 = 6 go room'e teerthyatri thaitai baro 7 go room khali thai'toi.
Esade e'bosor (2018)  jodi 365 dine 2200x2 = 4'400 go teerthyatri aitara Taaile dine hudda 12 go, orthat daily 12 go room'e 12 go tha'partai. Room ago khali thai'toi.Room agot  kom'eu 2 go yatri tha'partara, payojan'e 5 go peya thana yakorer. Taaile kisade bosor'e teerthyatri'e tho'nuar'tarata?

2008, 2009 baro 2010'e  Mandir Committee'r member aago asilu (Radhakunda'r) oupeit Kartik'e  niyom seva'r maha ouhanat , onyo sampradayor yatri aya thailaga, karon amar baga- ruga room outa't amar Manu n'thaila.

Ebaka ahik Architect dugoi bosor ahan kaam koriya koti'han Malthep'gore  upekkha koriya gesigata. Tanur poilakar hongkoresi drawing ouhan Samaj'r kuno porjaye manyata na'pase, othocho Engr girok'e kaam koriya gesega ,outa jobor onachchar ose. Kisade Engr'goi drawing Chhara   Malthep'gor baangede pillar uba kore'seta?

Habitto chintar bishay'han, Yatri Nivas'go malthep'gotto ematik dureit kisade hong'oil'ta ? Ebaka kiya jora- denar chesta cholese'ta?

Malthep'gor drawing nei othocho mung'r paareng'e  pillar uba korani ose.

Drawing kumbaka hong'oi'toi'ta ? Authority'rang'to approval kumbaka lona oi'toi'ta? Borishar aage Malthep'gor kaam ebosor'ou nael, ehan dhariya nik'ga.

1. Dwi'dwigo Architect'lo  hong'ose  Drawing outa central Executive committee'e kuno meeting ahanat approve koresilata?
2.  Drawing'hanlo kuno samay ahanat Engr. Pranab Sinha girok'r loge Archect dwiogi'r alochana osil'ta?
3. Yatri Nivas'go Malthep gotto koti'han dureit ona thok orthat building'gor obosthan'han drawing hanat ullekh aaseta na neyoseta?
4. Building'r location'han jodi thik  thaya thar taile Architect'go'i pisede Radhakundat giya kihan kaam'te korloga?
5. Yatri Nivas'r building'gor agekar doirgo'tto (length) Architect'goi Malthep'gor oubede koti'han baraseta? Esade onek prshnar jobab Radhamadhav committee'e dena laag'toi.

Bosor bosor dhariya boron'e urer Malthep'ego. Kumbaka hong'oi'toi'ta?


By Rebati Mohan Sinha

Radhakundar Radhamadhav Mandir'r maalthep'go aji 15 bosor fana bitta oite peya na'honkoriya poriya thaelta kiya?

Prati bosor boron'han dibotai maalthep'gor bhitore paani - pani, goto 5 bosor dhariya  committee're khobor'r kagaj'r madhyam'e ningshing korani or kintu kortripokkhorang'to kuno jobab nei. Gelga 17/18 March 2017'r 137 tomo barshik Sadharan Sabhaat loude-loude maatesi "Yatri Nivas amar'ta laager", Mandir'r mung'hanat aase malthep'go boron'e uriya  baagiya por'leu tanur (sabha'han'or) kuno apotti nei, karon'han oil'tai 22'han anchaletto Sadharan Sabhaat yogan kor'tara outar hudda 10%  Radhakundar  Amar BM'r Radhamadhav Mandir'go dehekura.Taaile Maalthep'go urer na urer outalo tanur'r ki'dorkar. Dwi'din bandera kheila, beladiya gelaga, pisekar bosor'e sabhahanatto uthiya ankore'kura ak'gou na'peitei. Hindi't pracholito kotha ahan aase " मेरा बापका किया जाता ?

Gelga (2016) bosoretto  huniya ayar'ta,Radhamadhav Mandir'gor Yatri Nivas'go'r construction'rka dwi-dwi'go Architect Khana-piña beleya kaam'e laagesi. Maalthep'go sammande kuno peitou kuno ullekh nei. Ebaka baro Huniyarta agekar hong'ose drawing outa baatil ona't porese,karon'han oil'tai gelaga kaali (15/7/2017) Architect aagoi jaga'han kita moweya, matiya gesga,building'gor noksa'han  bodlani laag'toi. Gelga bosor'ehan kita habi'han ghumjia asilata?

Ebosor'kar February mahat,Guwahatit Pranab sinha naang'r engr'go, je girok'goi chhoy'go'na kita Dulbir ghor mandir'gor barade hongkoranir permission dese, girok ougore ankoresiluta, architect'r drawing ready oil'ta, uttore matesil'ta " mor'e kitta ahan'ou ajipeya na'maatesi". Engineer'goi Harnapar, architect'goi kisade drawing'han, ehante kisade kotha'han?Engineer architect'go'r drawing'han hoba kor'e na'dehese pauri.

Esade kaam etat badha- bighno ghoter bulia , 2008'r Tinokhal'r adhibeshan'e mor likhito khula chithi'ouhanat desilu sujukti poramorshor poilakar point ougo esade....

" Building plan ebakau manjuri na'pase bulia hunlang. Bldg Plan'han'r  Manjuri nenar aage plan'han'r suggestion / addition / modification'r ka samaj'orang meyadi amontron ahan janani thok. Taaile building'r plan'han'r sri'briddhwi oi'toi."

Koi'te , Nirman committee'e hunlata ?

Wednesday, 28 March 2018

Who are Bishnupriya Manipuris?


By RK Rishikesh Sinha
We have to reclaim, redefine and emphasise what our ancestors lived and believed (according to Dharmic lens): Manipur as their janmabhoomi and being the descendants of Arjuna’s son Babruvahana.
A week back I received an email from a student studying in Gurucharan College Silchar, Assam, requesting to give details about us (Bishnupriya Manipuris), specifically the life cycle. She had been given a project to study on Bishnupriya Manipuri.

Before I write something and click SEND button, I for a moment thought I must know: what is her prior rudimentary knowledge about us, the Bishnupriya Manipuris.

I didn’t ask her. Even I didn’t respond to her email knowing the fact that the academic discourse towards our jati is distorted and prejudice. Reason being that the approach the academicians take is very much western as if they have got a template and they have to just fill in the blanks. They work as an academic mafia.

Please read: Academic lens on Bishnupriya Manipuris

A century has been wasted understanding our jati vis-à-vis Meitei. The anthropological and sociological theories don’t add a word. Today, we see the results of this studies : there is deep misunderstanding. Something has gone wrong. We have to accept it.

That is one reason that I didn’t respond to the request. I don’t want to give more ammunition to the western armory.

Till date, the standard western definition of our jati has been :
  • They speak a language called Bishnupriya Manipuri.  
  • They are Vaishnav.
  • They have this and that rituals.
  • The Bishnupriya Manipuri language is an Indo-Aryan language.
That’s all!

The above given markers are not necessary and sufficient conditions anymore. Like we have people who speak Meitei as their first language. Anyway.

We have to reclaim and redefine and add what our ancestors lived and believed (according to Dharmic lens): Manipur as their janmabhoomi and being the descendants of Arjuna’s son Babruvahana.
It is not that western lens of academics in their work missed Manipur being the land of Mahabharata. They put this fact under Religion (again wrong) or it in “Mythology”, as if they are myths. Today, the Sanskritisation theory of Manipur goes down the drain. Rajiv Malhotra work has punctured this theory brilliantly. 

The assertion of Manipur being the janmabhoomi and descendants of Babruvahana for Bishnupriya Manipuris will work as a Poison Pill for other. (Please follow Rajiv Malhotra to understand the concept of Poison Pill).

The Pill will safeguard cannibalizing of our jati internally and externally. It will work as a protective shield from hostile takeover.

Let us understand. How?

(a) Our people are widespread in all parts of India, consider a family or a person or a group of people converts to Christianity or Islam, they are outright NOT Bishnupriya Manipuri even if they speak the language. The poison pill will stop the cancer outright since they will not believe on it. Let them go and name themselves and follow whatever in their converted faith.

(b) Suppose a point of time come in future when a large number of people identify themselves as Bishnupriya Manipuri but don’t have the language practically. They will be Bishnupriya Manipuri as per our dharmic understanding.

Many of you might be knowing there were Bishnupriya Manipuri people in Manipur in some pockets who used to identify themselves being Bishnupriya Manipuri but they were speaking Meitei.

According to the western (linguistic) framework, they are Meitei but not identified as Bishnupriya Manipuri. 

The dharmic understanding will bring to our fold and give an opportunity to come together.

A case in point, take it as an example. Suppose there is increase in Meitei Christian in Manipur in the valley. They are Manipuri and Meitei by western Christian definition. Since they would have every parameter required to be included in the Meitei / Manipuri fold. What would be result of the takeover. Hindu culture goes into the drain. The world famous Manipuri dance will be secularised, it will be devoid of any shraddha and bhakti. In one word: It will be Christianised Manipuri Dance like  Bharathanatyam has been Christianised. The state Manipur would be devoid of its sanskriti.

(c) Hypothetically suppose, there is a neighbouring jati near us and they have accommodated every thing like language, ritual and customs but they don’t go by our belief of Manipur being Janmabhoomi and Babruvahana descendants. 

They will be not be in our jati. So, there will not be any hijack of identity.

So, hereby I would reply to the student with the following markers. 

He or she has to introduce our jati in the dharmic terms and lens. 

  • Bishnupriya Manipuri have shraddha and bhakti being Manipur their Janmabhoomi and being Babruvahana descendants. 
  • They speak a language called Bishnupriya Manipuri. 
  • They are Vaishnav. 
  • They have this and that rituals. 
  • The Bishnupriya Manipuri language is an Indo-Aryan language. (Optional) 

And if these points are not accommodated, the academic work is wrong and baseless and it is junk. And the work will be categorized as “anti-Hindu”, “Hinduphobic”, “anti-Bishnupriya Manipuri”.

Photo Credit

Sunday, 30 July 2017


Ritwick Sinha
Summer of ’69…Thunder and lightning…Max along with Ryan arrives in Drift Metropolis, India…

“H e’s not your foe,” he said to me. “Who are you?” I asked. “Incognito,” he said. “The name sounds familiar,” I said as I withdrew my sword. “It should so. Max Swift” The utterance of his name left me awestruck. He was none other than my very own brother. “Bhaiyya?” I exclaimed. “You’re right”. “After 20 long years!” tears rolled down my eyes as I spoke these words. We hugged.

“Your suit has totally changed, Bhaiyya,” I said, “It is awesome”.
“Thanks. Your one hasn’t changed much. I suppose?”
“Yes Bhaiyya. Just one or two screws here and there.”
We chuckled.
“Hey Ryan, get up. Don’t fear. He’s my brother,” Bhaiyya turned towards my presumed adversary and said.
“He isn’t…” before I could complete, Bhaiyya cut me short saying, “Ryan. He’s Ryan Ray a.k.a. Titanio. My best friend.”
“Ryan, meet Alex alias Captain Quantum, my younger brother”, Bhaiyya introduced me to him. We shook hands.

Ryan was still trembling from the shock he’d got a minute earlier.
But then, I noticed that Bhaiyya’s face had turned pale.
I asked him, “What happened Bhaiyya? Is everything alright?”
“No Alex, everything’s not alright,” he sighed.
“Why? What happened?”
“It’s a long story. Come, let’s sit down there. I’ll tell you all about it.”

6 hours ago in Texas, USA…

“Whew!” I exclaimed as the final rescue of the day was over. I had saved a 1-day-old’s life and so was happier than ever.

I handed over the child to its anxious parents. Its mother, a young lady probably in her 20s, said to me, “Thank you so much Incognito. I do not know how to repay you.”
“It’s my duty. I don’t need anything. I’ve to depart now.”

The child’s parents waved hands of farewell as I departed in a flash. I had to hurry. It was already midnight and Mom and Dad were alone at home.

Homecoming, Rift City, USA…

“Don’t ask Max. The possibility is too horrible,” Ryan said to me.
“Why? What happened dear friend? I didn’t understand what you said just now.” I said to him.
“And what’s that in your hand?” I asked him suspecting a leaflet.
“No. I can’t show you this. You’ll be devastated.”
“Ryan. Look. Don’t try to be silly.”
“No Max. I said no”

I had no other choice but to snatch the paper from his hand.

Dear Incognito,

Well. I didn’t want to do this. But you’ve forced me to. Look here. Grant me access to the neutrinos and all your well-wishers will be free.

And one more thing, don’t try to come and raid over here. Rift City has already been cleared off. I’m sure you wouldn’t want me to finish off your sympathizers. I’m giving you 24 hours to ponder upon. The fate of your well-wishers now depends on you.


I fell on my knees. Tears rolled down my eyes.

“We’ve to give them the neutrinos, Ryan”, I said in a lowly voice.

“What are you speaking Max? Are you in your senses? You can’t let Darkstorm get hold of the neutrinos.”

“But my parents… my relatives… my friends… my well-wishers… the citizens of this city… What will happen to them?”

“Oh common Max. You’re simply giving up. That’s not our spirit.”

“Then what can we do?”

“Max, there’s always a light of hope in every trouble and I’m sure there’s another one this time.”


“Your brother.”

“Ryan, how come you know I’ve a brother?”

“Why? You were the one who told me about his bravery.”

“O Ryan. You reminded me of him. I’ve never met him in the past two decades.”

“So what? He’s the only one now who can help us in our mission.”

“Hmm… Alright. Let’s go.”

At present…

“And this was the story”, Bhaiyya said.

There was a pause.

“Hey Alex, what are you doing here? The xenos have attacked once again,” said Jack alias Mechamaster, my former classmate who was now my workmate.

“Bhaiyya, I’ll be back in five minutes.”

Saying this, I and Jack sped off.

We battled it out with the xenos and succeeded in finishing them off.

But on our way back, we were encountered by even more xenos. Their number simply kept on increasing.

I was wondering how on earth I would be able to help Bhaiyya.

“Jack, you handle them. I’ve to go at once.”

“But do you see their number?”

“Jack, I know you are capable enough to fight it out with them single-handedly.”

“But why are you in such a hurry?”

“I’ll tell you later,” saying this, I departed in a flash.

I reached the place where I had met Bhaiyya but surprisingly, neither he nor his comrade Ryan were to be seen.

I looked around and called out, “Bhaiyya...Bhaiyya! Where are you?” but there was no reply.

Then I saw a piece of paper on the ground.

I picked up and read.

Dear Captain Quantum,

I’d warned your brother not to try to break-in here. But he didn’t listen. We were keeping an eye on your brother all the time. If you want your brother, Titanio and all others to be liberated, then give me the neutrinos. You’ve just another 12 hours left. I hope you don’t repeat the same mistake as your brother.


“Damn it!” I exclaimed.

“Hey Alex, I’ve finished them off. Now tell me, why were you in such a hurry at that time? And why do you look so depressed?” Jack said to me.

“Wait Jack, wait! Let me explain to you.”

“Then explain. I can’t wait to listen.” “You know…

…and this is why I’m depressed.” “Oh, I understand” said the extrovert Jack with some seriousness in his voice.

There was a pause.

“So what shall we do now?” asked Jack.

“See, we don’t have much time left. So we’ve to do some quick planning,” I replied.

“Yeah Alex, you’re right”

As we were engrossed in deep thought, I heard few footsteps coming towards us.

At once, I became alert.

“Hey Jack, do you hear those footsteps?”

“Yeah, but I’m not seeing anyone in close proximity”

Out of the blue, materialized a man in a gentleman’s attire. The way in which he turned up before us made me believe he had the invisible cloak. But who was he?

“I’ve come to help you”

“Who are you?”

“You won’t believe”


“That I’m Proton, Darkstorm’s elder brother”



“But why would our archrival’s brother help us?”

“Not without any reason Captain Quantum. You know, he kicked me out of our Castle. There are many other reasons but now, there’s no time to explain.”


Before I could finish, he spoke, “Do you need my assistance?”

“No,” I replied promptly.

“Okay then, I’m leaving”

“Wait”, Jack said hastily, “Mr….”


“Yes, Mr. Proton, please wait a bit.”

Then he turned to me.

“Alex, listen here”, saying this, he practically pulled me to a side and whispered, “Alex, I think we need his help.”


“No ifs and buts now. You know we’ve a very limited time frame. You simply ask him in what way he could assist us. That’s all.”

“Okay, since you’re insisting, I’ll ask”

I turned towards Proton and said, “Mr. Proton, do you really want to help us”

“Yes,” pat came the reply.

“But how?”

“I know the chink in Darkstorm’s army”, he whispered into my ear.

“Are you sure?”


“So let’s go.”

“Wait! First chew these capsules. You take one and Mechamaster, take this.”

“For what?” I said in bewilderment.

“These will make you invisible and then, Darkstorm won’t be able to keep track of you.”


“Oh yeah!” I and Jack chewed the capsules and then…

Proton transports Alex and Jack to The Deathly Castle of Darkstorm, Australia… 

“Where am I?” I asked myself as I could not free my arms.

 As the vagueness of my eyes receded, I realized that I was in the Deathly Castle of Darkstorm enclosed in a sealed capsule. As I looked around, I saw an entire horde of people; all of them, unconscious. I noticed Bhaiyya in a miserable condition. I comprehended that all four of us, the superheroes, were locked inside sealed capsules while the commoners were awfully tied up.

And what about Proton? Once I get hold of that nefarious being, I would simply finish him off.

“Hey Alex, where are we?” Jack asked me sluggishly.

“In Darkstorm’s Deathly Castle,” I replied.

“What!!!” an astonished Jack voiced.

He fainted.

“Hold on, Jack.”

“Yeah, Alex. But what shall we do now?”

“We can’t do anything. These capsules are indestructible by even the sturdiest of forces. So we just can’t get out of here.”

“Oh no,” saying this, Jack went into a coma.

Then I started hearing some voices speak in an undertone. It was not in the hall we were caged, but the sound was coming from outside.

The door opened.

As the two men drew closer, I recognized them. One was Darkstorm while the other one was Proton. I pretended to be senseless. “Hey Captain Quantum, why are you pretending to be senseless?” saying this, Darkstorm laughed out loud. Proton laughed along with him.

I didn’t even want to see their faces.

“Look here Captain, since you didn’t follow what I told you then, you’ve to do so now.”

“Why shall I?”

“You’ll not help, huh?”

“Not a bit”

“Okay then”

Then he turned towards Proton, “Bro, finish them off.” 

As Proton advanced towards the crowd, I screamed, “Wait!”

I turned towards Darkstorm and said, “What have I to do?”

“Listen, guide me to the place where you’ve kept the neutrinos. That’s all. And don’t try to be sly. Bro will stay here. Any sneakiness you try to show along the way, you’ll lose these people, including your beloved Parents and your Bhaiyya, understood?”

“Yeah,” I replied with some hesitation.

He unlocked my capsule and I came out.

As we were about to proceed to our destination, a bright light flashed across us.

In a moment, Darkstorm and Proton were frozen.

There she was, in a white costume with a brownish-red cape, with a glare no one could find on earth. 

“Who are you?” I asked.

Lady Frost”, she replied. 


“Well, I’ve come from the planet Neptune.”

“Wow, that’s awesome.”

She laughed.

“And how did you know about all this?” I enquired.

“Actually, I had received microwaves from earth and I knew that the earth was in danger. So I decided to come here. You don’t know, but I tell you, in all the rescues of the planet till now, I’ve played a huge role.”

“Oh, I understand. You must be immortal.”

“Not exactly. Until Doomsday, I’ll always be there.”

“Oh. And…”

Before I could complete, she spoke, “Questions later, first let me liberate your well-wishers.”

“Oh yes. Sure.” 

She threw a spell on everyone who were incarcerated.

“I’ve to leave now” she told me. 

“And what about Darkstorm and Proton?” I asked. 

“They’ll remain in this condition forever. They’ll never be able to free themselves,” saying this, she rocketed upwards.

After Lady Frost left, everyone came back to consciousness.

Bhaiyya and Jack asked in chorus, “Who had immobilized these two?”

“Questions later, let’s go home,” saying this, I led everyone back home.

I was happy that the neutrinos were safe, that the world could live in peace and prosperity.
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