Bishnupriya Manipuri Online

https://youtu.be/C0z-DFXknNM 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, Sana

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

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 Man

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&#

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&#

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

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