tag:blogger.com,1999:blog-77316671632446496532024-03-14T07:59:23.164+05:30Bishnupriya Manipuri Online2007-2020...
Email: bishnupriyamanipurionline@gmail.comUnknownnoreply@blogger.comBlogger1310125tag:blogger.com,1999:blog-7731667163244649653.post-75628481214492641602020-08-06T19:39:00.007+05:302020-08-06T19:42:59.037+05:30On Bhoomi Pujan for Ram Mandir in Ayodhya, performance by Sinha SistersDefinitely, the Bhoomi Pujan for Ram Mandir in Ayodhya is momentous day for the Bhratiya Sabhyata. In this historical moment, the Bishnupriya Manipuris (living in Assam, Tripura, Bangladesh, and Manipur), the event has been beautifully captured by the artists. <div><br /></div><div class="separator" style="clear: both;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRNmn0Jf0uuqWLiIHyKq5NQPsIzz0SO8olVKMUWP6OZnLNX92QrmjYhz23HylyXH6bsbe8MjDR_g4BJHxmf1gM-H2f0vzJMsiRX48DCZNHRmoeKfVoJ4q2IOarJPFtm9cM1kmh0MPzzBI/s654/Screenshot+from+2020-08-06+19-38-36.png" style="display: block; padding: 1em 0px;"><img alt="PM Modi at Ayodhya" border="0" data-original-height="427" data-original-width="654" height="267" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRNmn0Jf0uuqWLiIHyKq5NQPsIzz0SO8olVKMUWP6OZnLNX92QrmjYhz23HylyXH6bsbe8MjDR_g4BJHxmf1gM-H2f0vzJMsiRX48DCZNHRmoeKfVoJ4q2IOarJPFtm9cM1kmh0MPzzBI/w410-h267/Screenshot+from+2020-08-06+19-38-36.png" title="PM Modi at Ayodhya" width="410" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRNmn0Jf0uuqWLiIHyKq5NQPsIzz0SO8olVKMUWP6OZnLNX92QrmjYhz23HylyXH6bsbe8MjDR_g4BJHxmf1gM-H2f0vzJMsiRX48DCZNHRmoeKfVoJ4q2IOarJPFtm9cM1kmh0MPzzBI/s654/Screenshot+from+2020-08-06+19-38-36.png" style="display: block; padding: 1em 0px;">PM Modi at Ayodhya</a></div><div><div>Here is Sinha Sisters with their singing expressing their astha and bhakti. It is true. Bhagwan Sri Ram lives in people's heart. </div><div><br /></div><div>Do watch. Performance by mother and daughter.</div><div><br /></div><div class="separator" style="clear: both;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/Mmik3Nf11b0" width="320" youtube-src-id="Mmik3Nf11b0"></iframe></div><div><br /></div></div><div class="blogger-post-footer">---------------------
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---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-48032147315563973662020-08-02T21:50:00.007+05:302020-08-05T18:36:17.165+05:30How Bishnupriya Manipuri Kalyan Samiti, Mumbai Came into Existence<div style="text-align: justify;"><b>Rebati Mohan Sinha</b></div><div style="text-align: justify;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_o7QmgamKpuWT6E22NIKx-CgbKqKiT4o-f1zAaSuppJiB94tDGZOyCW8jxRw2LCFg9QIcl-KyjLU9JWTSEdSx46ywMvXk8yJA4zYCFCPNOOMX8GGPEohhFvOVyTqTvZlFyqHcEYvzV5o/s460/FullSizeRender.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="374" data-original-width="460" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_o7QmgamKpuWT6E22NIKx-CgbKqKiT4o-f1zAaSuppJiB94tDGZOyCW8jxRw2LCFg9QIcl-KyjLU9JWTSEdSx46ywMvXk8yJA4zYCFCPNOOMX8GGPEohhFvOVyTqTvZlFyqHcEYvzV5o/s0/FullSizeRender.jpg" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div style="text-align: justify;">It so happened, one day my father, swargio Behari Sinha, a centurion (100 years 3 months) who was in Mumbai for eye operation, enquired, whether there was any <i>leipham</i> near my resident in Mazagao, Mumbai. I said, 'there is a Saibaba Mandir behind our house, where an Artee is always being performed in the evening, every day.' He said '<i>amar gaang'r ousade leipham'te nei</i>'. On reply, I said ''yes, there is and I shall take you there.' Then, again he enquired whether we, Bishnupriya Manipuri Mumbaitees, celebrate Birth Anniversary of Srilo Bhubaneswar Sadhuthakur, where I said 'No, because there are no Bishnupriya Manipuri villages in Mumbai'. Then he said, in Silchar town there are few villages, why not in this very big town,Mumbai? You must celebrate even you are less in numbers.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Next day morning, I rang up to Guru Devendra Sinha in Andheri, Mumbai, to apprise him of our father-son discussion and requested him to attend a meeting where we could discuss on forming a social organisation. On the day, there was very limited people gathered in the meeting, we decided to go ahead with an ad hoc committee to perform the forthcoming Birth Anniversary of Bhubaneswar Sadhu Thakur. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In due course of time i.e., Millennium year 2000, a meeting had been arranged in my resident where a decision was taken to send a request to Sevait Shri Jogendralal Debabarma of Radha Gobindo Mandir, Nabadwip to send Guru Rakhaldas Babaji to perform the ritual. He had assured and told me to go ahead with the program. At the mean time we have approached Juhu ISKCON to arrange for a Kirtan Mandali and Bhagabat Geeta Paathok, which they agreed. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">On the day of celebration, Guru Rakhaldas Babaji arrived from Nabadwip and later the keertan Mondoli from Juhu also arrived. <i>Balya bhog artee</i> was performed in the morning, followed by Geeta paath. In the afternoon main bhog was offered to deities, followed by Artee. <i>Prasad vitaran</i> and in the evening, there was a cultural program, organised by Guru Devendra Sinha, the younger brother of Guru Bipin Sinha. </div><div style="text-align: justify;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqCjQlQ0p45ZmL3xuIL5qgh1kOCkisB1X6Du0sCgFQNF0iEXC1hZUlgEjjrNwVaH4Ng2eNN5XtZAzPjAq1iBo9qR3TiyTicRT91fEMLia_LCpK5ApqpsWDXhkklyttTXuPDU_UQXB-SOI/s1024/rebati.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="576" data-original-width="1024" height="230" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqCjQlQ0p45ZmL3xuIL5qgh1kOCkisB1X6Du0sCgFQNF0iEXC1hZUlgEjjrNwVaH4Ng2eNN5XtZAzPjAq1iBo9qR3TiyTicRT91fEMLia_LCpK5ApqpsWDXhkklyttTXuPDU_UQXB-SOI/w410-h230/rebati.jpg" width="410" /></a></div><div class="separator" style="clear: both; text-align: center;"><div style="text-align: justify;"><i>Bhoomi Pujan, where Sevait of Radha Gobindo Mandir, Guntola road, Nabdwip, Sri Mairang Singha Debabarma, sitting on the ground, performing the ritual. The attendees were, from right Guru Devendra Sinha, Mrs Suchitra Sinha,Rebati Mohan Sinha, Col. Nani Kumar Sinha, Mrs Sarma, Mrs Lalita Sinha, Mr Ranju Sinha, Bisweswar Sarma, Ramusena Sinha, Bipul Sarma, Babul Sinha and Rajkumar (partly seen with sunglass)</i></div></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div style="text-align: justify;"></div><div style="text-align: justify;">For two years, we had celebrated birth anniversary of Sadhu Thakur with Bishnupriya Manipuris of Pune and Gujarat. Late Rupagosai and Shri Dharini Sinha were part of our Udjapon Committee from Pune. In that millennium year 2000, the Bishnupriya Manipuri population in Pune was around 250, where as the attendees in the utsav used to be less than 20. Then I requested these Pune Committee members to start anniversary celebration at Pune, which they agreed to start from 2002. Since then Pune celebrating Bhubaneswar Sadhu Thakur birth anniversary every year. Even in the year 2008, we had celebrated the first Akhil Bharatiya Sri Sri Bhubaneswar Sadhu Thakur janmo'mahutsav on the occasion of foundation stone laying ceremony of Sri Sri Bhubaneswar Sadhu Thakur International sevashram, where devotees from all over India, assembled, namely Sri Mairang Singha Debabarma, Nabadwip, Kajal Kanti Sinha, from Delhi, Shri Jogendra Sinha from Silchar, Col. Nani Kumar Sinha from Pune.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Guru Devendra Sinha and Padmashree Darshana Jhaveri from Mumbai, Bishweshwar Sharma from Guwahati. "Sri Sri Bhubaneswar Sadhu Thakur International Sevashram" where artists, researchers from all over India could come and conduct research and hold discussions on art& culture and then come out with something that will really help not only Bishnupriya Manipuri of Metro Cities but also all community.</div><div class="blogger-post-footer">---------------------
The blog welcomes original articles and news from the readers.
---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-76189153251169421152020-07-07T20:55:00.002+05:302020-08-04T16:16:05.516+05:30"Mandir'go miyange nilaaga"<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>Rebati Mohan Sinha</b><br /><div class="separator" style="clear: both; text-align: center;"><span style="text-align: justify;"><br /></span></div>During the period between 2000-2004, there was a rumour spread among Bishnupriya Manipuris of Barak Valley and Bangladesh: "Nabadwipor Bhubaneswar Sadhu Thakur'r Mandir'go miyange nilaaga".</div>
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Year 2004, the present Sevait, Mairang Singh Debabarma from Guwahati took charge of administration of Radha Gobindo Mandir at Guntola road, Nabadwip, on the demise of Jogendra Lal Debabarma. The frequent absence of Sevait from mandir premises during his illness, the mandir administration became vulnerable and as a result, a local mandir parichalan committee member became active in collecting money from donation box. There used to be complain from local devotees that they could not do their daily prayer regularly, due to unholy behaviour of the administrative staffs. During the period, Theerth-Yatri from our BM Community also being harassed regularly.</div>
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Having heard this, 'miyange mandir'go nilaga', I couldn't stay idle there in Mumbai and 2005 I had to rush for Nabadwip, with my wife to find the truth behind the rumour. On reaching there, a meeting had been arranged with both Sevait and administrator, late DSP Dhansena Sinha from Guwahati. Both of them had already thought of having a Sammelan among disciples of Bhubaneswar Sadhu Thakur. I assured of my whole hearted support for celebration in the following year ie. 2006 on Magh Purnima, the day of Mandir inaugural for devotees. It is to mention here that there was no contribution from the BM community for building Radha Gabindo mandir at Nabadwip.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDIL2nHTADF4OH3jfWwxxcIe3SxlDf1qN1JG_wgfTxJdW4mIp2mKAkcK8Lfel5ZEMmA3tuEyeUdg-SVrCsAHKj4hmJazOtZJ0X7xN1KYuOOXN0BDdXgJJoQ3oxlvAO_uZlXjZT6Npus5E/s1600/puja1.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1083" data-original-width="1600" height="270" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDIL2nHTADF4OH3jfWwxxcIe3SxlDf1qN1JG_wgfTxJdW4mIp2mKAkcK8Lfel5ZEMmA3tuEyeUdg-SVrCsAHKj4hmJazOtZJ0X7xN1KYuOOXN0BDdXgJJoQ3oxlvAO_uZlXjZT6Npus5E/s400/puja1.jpg" width="400" /></a></div>
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On the day of first "Shishya-Prashishya Sammelan 2006" people from various parts of India namely Delhi, Mumbai, Pune, Kolkata ,Guwahati, Gujrat, Tripura, Barak valley and there was a large contingent of 22 members from Bangladesh headed by Mr. Padmasen Sinha, an engineer and Working President of Nikhil Bishnupriya Manipuri Mahasabha arrived at Yatri Nivas in the premises of Radha Gabinda Mandir. The Tripura was represented by a Minister, Srimati Bijay Lakshmi Sinha and Sri Banamali Sinha an IAS. Delhi was represented by Sri Manindra Sinha IRS,and Srimati KukKum Sinha, Dy Director of Education, State of Assam. Entire Barak Valley was represented by Prof. Barindra Sinha, Dr. Babul Sinha , Mr. Prasanna Sinha DSP and many more. My entire reception Committee members from "Bishnupriya Manipuri Kalyan Samiti ( Mumbai ) and members from Kolkata were already working on guests' lodging . I could meet lot of my old friends who personally congratulated for the arrangement.</div>
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In the evening, there was a murmuring going on among the Yatri Nivas , seeing no sign of depicting "Bishnupriya Manipuri" around them. At the same time the Sammelan was the first of its kind in 85 years of Mandir's history. Sevait Sri Mairang Singh Debabarma was requested to send a message across the devotees at Yatri Nivas to assemble in the premises of Library to discuss the next day's program as per agenda. People leisurely came and assembled there. On completion of briefing, Sevait had introduced me to the devotees, gathered there, and asked me to address them on the purpose of The Shishya-Prashishya Sammelan. </div>
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My first question to sitting lot to raise hands, whether any one or his/her ancestors, a member of Gabindo mandir, by paying monthly / yearly membership subscription? None had raised his/her hand. Then I opened up the issue of belongingness. I simply told them, when a person doesn't spend a pie for an article how could it be his/her? Therefore, we can't say ' Amar BM'r Mandir'go'. And at the same time one could see, the mandir is entirely in our hands. There was a pin drop silence among the people gathered there.The meeting was ended on a silent mode. Devotees dispersed . </div>
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On the following day's meeting, chaired by the president, Inspection Committee of the mandir, I had raised the following questions...</div>
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As the mandir was 85 Years old then , a structural survey need be initiated, for which a subcommittee be formed.<br />
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A subcommittee be formed to spread the Vani of Bhubaneswar Sadhu Thakur among the masses, " Onyayer pratikar kore nuarleu, pratbad te jesadeu korani".</div>
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As the mandir income is gradually increasing, the Inspection committee should monetarily help poor intelligent students.</div>
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Henceforth Shishya prashishya Sammelan be organised at a frequent interval of 3 or 5 years. Except serial 3, the rest of my proposals were accepted on that day.</div>
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Since then, we have been celebrating Shishya Prashishya Sammelan every after 5 years. We had celebrated in 2011 and 2016.</div>
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---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-41882748993704008262019-11-13T00:33:00.000+05:302019-11-13T00:33:30.784+05:30Download Ayodhya Judgement<div dir="ltr" style="text-align: left;" trbidi="on">
Download the historic judgement over <a href="https://sites.google.com/site/learnbishnupriyamanipuri/home/download/supreme-court-ram-mandir-judgement.pdf?attredirects=0&d=1" target="_blank">Ayodhya Ram Mandir</a>.<br />
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Going through the judgement is definitely a reading of the Bharat's itihas.</div>
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The blog welcomes original articles and news from the readers.
---------------------</div>Unknownnoreply@blogger.com3tag:blogger.com,1999:blog-7731667163244649653.post-53722689729722547292019-01-03T01:26:00.001+05:302019-01-03T01:26:40.283+05:30Sharon Lowen: Manipuri dance from Manipur, Assam and Tripura<div dir="ltr" style="text-align: left;" trbidi="on">
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[Note: The piece written by Sharon Lowen has serious inbuilt errors. A proper response would be given. Soon!]</div>
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Dated: Oct 9, 2018</div>
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SHARON LOWEN</div>
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The origins of Bishnupriya Manipuris cover quite a gamut of theories.</div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
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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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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”.</div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Courtesy: <a href="http://www.asianage.com/life/art/091018/manipuri-dance-from-manipur-assam-and-tripura.html" target="_blank">Asian Age</a></div>
</div>
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---------------------</div>Unknownnoreply@blogger.com7tag:blogger.com,1999:blog-7731667163244649653.post-78984456638718822602018-05-25T02:00:00.001+05:302018-05-25T02:00:57.251+05:30Manipur CM lambasted mentioning Krishna-Rukmini<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: justify;">
https://youtu.be/C0z-DFXknNM</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Watch Chief Minister N Biren Singh bhashan at Madhavpura Fair in Gujarat</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
He mentioned Bhagwan Krishna marriage with Rukmini and Raas Leela troupe from Manipur to showcase the sanskritik unity of Bharat with Manipur.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.]</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
They all had the same message in different wordings that: it is an attempt to deform and distort history.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Let us apply the dharmic understanding.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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!</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Basically such reaction comes from 3 quarters from Manipur: Pangal, Christians, Sanamahi. It is Hudsonian reaction, and NOT Meitei as a jati reaction.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Their reactions were correct and valid in accordance with their perspective on ‘HISTORY’.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
What is Pangal/ Christian ideas on ‘History’?</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
For a Hindu, Bhagwan Krishna, avtar, Manipur, pavitra bhumi, goes correct.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
For a Pangal / Christian, minus Hinduness is Manipur’s history. Minus ‘sacredness’ is Manipur’s history. Minus ‘pavitrata’ is Manipur’s history.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
We know Pangal and Christian idea on History. Not an issue. We know their ideas, framework, models etc.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
If you believe this. You are Sanamahi. You cannot question it. Who gave this idea: TC Hudson and his subsequent lineage.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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’.</div>
</div>
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---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-79382441521941030902018-05-15T21:27:00.003+05:302018-05-15T21:27:28.319+05:30Meiteis Vs Bishnupriya Manipuri (2018)<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: justify;">
With the traditional dhristi, these two jatis have these similarities definitely with some ‘Notes’. Certainly, avoided western lens/ framework, models etc.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Similarities:</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
# Meiteis (Hindus) and Bishnupriya Manipuri are Sanatan Dharmi.</div>
<div style="text-align: justify;">
# Ras Leela is performed with bhakti and shradha both by Meiteis (Hindus) and Bishnupriya Manipuri</div>
<div style="text-align: justify;">
# Cuisine (ex: Irolpa/ Iromba) same both for Meiteis & Bishnupriya Manipuri</div>
<div style="text-align: justify;">
# Paramparik dress is same both for Meiteis & Bishnupriya Manipuris</div>
<div style="text-align: justify;">
# Paramparik architectural design of house and its surroundings same. </div>
<div style="text-align: justify;">
# Apoka puja is performed with bhakti and shraddha both by Meiteis & Bishnupriya Manipuris</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Note: For Bishnupriya Manipuris, Apokpa comes under Hindu cosmology.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
For Meiteis (Sanamahi), Apokpa comes under Sanamahi cosmology (Hudsonian version).</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
# Maibas/ Maibis (Meitei; in Bishnupriya Manipuri ‘Maipa’) : It is both in the samaj of Meitei and Bishnupriya Manipuris.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
# Grammar: Meitei grammar is based on Sanskrit grammar. So, do the Bishnupriya Manipuri language.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Difference: </div>
<div style="text-align: justify;">
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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Like we appreciate the similarities, we must appreciate the DIFFERENCE with mutual respect.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
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.</div>
</div>
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---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-51876131150267920322018-04-25T09:37:00.002+05:302018-04-25T09:37:16.607+05:30How Manipur got positioned as NOT the land of Mahabharata?<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<div class="MsoNormal" style="text-align: justify;">
<b>By RK Rishikesh Sinha</b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;">1908:</b> TC Hudson
in his book “The Meitheis” published in 1908 sowed the seed that the Manipuri
Meiteis has recently been converted to Hinduism.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
(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.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;">1919:</b> Rabindra
Nath Tagore is shown Manipuri Raas Leela in today’s Bangladesh in one of the
Bishnupriya jati village. Tagore institutionalize the Raas.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;">1930:</b> 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 “<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">worship
by using Manipuri language</i></b>”. </div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
The followers of Phullo started calling themselves as
“Apokpa Marup”. The God Apokpa fits in Hindu cosmology. </div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><br /></b></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;">1940:</b> 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.]</div>
<div class="MsoNormal" style="text-align: justify;">
Notice: In Assam it was name of the God and in Manipur it
became on the name of the Jati Meitei.</div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><br /></b></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;">Till 1960s: <o:p></o:p></b></div>
<div class="MsoListParagraphCxSpFirst" style="text-align: justify; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">(1)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->The outsiders have taken control over the
traditional itihaskar saying students of puranas.</div>
<div class="MsoListParagraphCxSpMiddle" style="text-align: justify; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">(2)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->The outsiders have equipped themselves with western
theories and concepts.</div>
<div class="MsoListParagraphCxSpMiddle" style="text-align: justify; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">(3)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->Attempts been made saying : Manipur is not the
land of Mahabharata. </div>
<div class="MsoListParagraphCxSpLast" style="text-align: justify; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">(4)<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->Hinduism is shown as destructive force. But took
pride in Ras Leela. </div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><br /></b></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;">Till 1970s-1980s<o:p></o:p></b></div>
<div class="MsoListParagraphCxSpFirst" style="text-align: justify; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">(1)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]-->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. </div>
<div class="MsoListParagraphCxSpLast" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;">In 2000s<o:p></o:p></b></div>
<div class="MsoListParagraphCxSpFirst" style="text-align: justify;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="text-align: justify;">
Brahmins are attacked intellectually. The
core idea is: they are not true Brahmins. </div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<table border="1" cellpadding="0" cellspacing="0" class="MsoTableGrid" style="border-collapse: collapse; border: none; margin-left: .5in; mso-border-alt: solid black .5pt; mso-border-themecolor: text1; mso-padding-alt: 0in 5.4pt 0in 5.4pt; mso-yfti-tbllook: 1184;">
<tbody>
<tr style="mso-yfti-firstrow: yes; mso-yfti-irow: 0;">
<td style="border: solid black 1.0pt; mso-border-alt: solid black .5pt; mso-border-themecolor: text1; mso-border-themecolor: text1; padding: 0in 5.4pt 0in 5.4pt; width: 221.65pt;" valign="top" width="296">
<div class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-add-space: auto;">
<b style="mso-bidi-font-weight: normal;">Western
Lens<o:p></o:p></b></div>
</td>
<td style="border-left: none; border: solid black 1.0pt; mso-border-alt: solid black .5pt; mso-border-left-alt: solid black .5pt; mso-border-left-themecolor: text1; mso-border-themecolor: text1; mso-border-themecolor: text1; padding: 0in 5.4pt 0in 5.4pt; width: 221.15pt;" valign="top" width="295">
<div class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-add-space: auto;">
<b style="mso-bidi-font-weight: normal;">Dharmic
Dhristi<o:p></o:p></b></div>
</td>
</tr>
<tr style="mso-yfti-irow: 1;">
<td style="border-top: none; border: solid black 1.0pt; mso-border-alt: solid black .5pt; mso-border-themecolor: text1; mso-border-themecolor: text1; mso-border-top-alt: solid black .5pt; mso-border-top-themecolor: text1; padding: 0in 5.4pt 0in 5.4pt; width: 221.65pt;" valign="top" width="296">
<div class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-add-space: auto;">
A fire in King's palace destroyed the
documents of old religion. The fire was intentional.</div>
</td>
<td style="border-bottom: solid black 1.0pt; border-left: none; border-right: solid black 1.0pt; border-top: none; mso-border-alt: solid black .5pt; mso-border-bottom-themecolor: text1; mso-border-left-alt: solid black .5pt; mso-border-left-themecolor: text1; mso-border-right-themecolor: text1; mso-border-themecolor: text1; mso-border-top-alt: solid black .5pt; mso-border-top-themecolor: text1; padding: 0in 5.4pt 0in 5.4pt; width: 221.15pt;" valign="top" width="295">
<div class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-add-space: auto;">
Accidental fire. </div>
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</tr>
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<td style="border-top: none; border: solid black 1.0pt; mso-border-alt: solid black .5pt; mso-border-themecolor: text1; mso-border-themecolor: text1; mso-border-top-alt: solid black .5pt; mso-border-top-themecolor: text1; padding: 0in 5.4pt 0in 5.4pt; width: 221.65pt;" valign="top" width="296">
<div class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-add-space: auto;">
In 18<sup>th</sup> century, Manipur
was declared a Hindu state.</div>
</td>
<td style="border-bottom: solid black 1.0pt; border-left: none; border-right: solid black 1.0pt; border-top: none; mso-border-alt: solid black .5pt; mso-border-bottom-themecolor: text1; mso-border-left-alt: solid black .5pt; mso-border-left-themecolor: text1; mso-border-right-themecolor: text1; mso-border-themecolor: text1; mso-border-top-alt: solid black .5pt; mso-border-top-themecolor: text1; padding: 0in 5.4pt 0in 5.4pt; width: 221.15pt;" valign="top" width="295">
<div class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-add-space: auto;">
In 20<sup>th</sup> 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. </div>
</td>
</tr>
<tr style="mso-yfti-irow: 3;">
<td style="border-top: none; border: solid black 1.0pt; mso-border-alt: solid black .5pt; mso-border-themecolor: text1; mso-border-themecolor: text1; mso-border-top-alt: solid black .5pt; mso-border-top-themecolor: text1; padding: 0in 5.4pt 0in 5.4pt; width: 221.65pt;" valign="top" width="296">
<div class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-add-space: auto;">
In 18<sup>th</sup> century, Hinduism
came to Manipur. </div>
</td>
<td style="border-bottom: solid black 1.0pt; border-left: none; border-right: solid black 1.0pt; border-top: none; mso-border-alt: solid black .5pt; mso-border-bottom-themecolor: text1; mso-border-left-alt: solid black .5pt; mso-border-left-themecolor: text1; mso-border-right-themecolor: text1; mso-border-themecolor: text1; mso-border-top-alt: solid black .5pt; mso-border-top-themecolor: text1; padding: 0in 5.4pt 0in 5.4pt; width: 221.15pt;" valign="top" width="295">
<div class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-add-space: auto;">
Myth & Propaganda. Manipur goes back
to the days of Mahabharata.</div>
</td>
</tr>
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Lallup System was a slavery /
feudalism. </div>
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Lallup System was a Rashtra Dharm.
Every person in Manipur kingdom had to work in King’s administration in
different categories.</div>
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Hinduism/ brahmin is responsible for
Hill vs Plain divide.</div>
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It is actually Christianity that
divided Hill vs Plain divide.</div>
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Hindu kingdom was oppressive.</div>
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Ram Rajya with council of learned
ministers (Navratnas)</div>
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Brahmasabha was a Hindu orthodoxy.</div>
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Brahmasabha gave direction to
directionless samaj.</div>
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<br /></div>
<div class="MsoNormal">
Silent Death of Hinduism in Manipur (Part 1)</div>
<div class="MsoNormal">
<a href="https://youtu.be/kTwtxUbXzcE">https://youtu.be/kTwtxUbXzcE</a></div>
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Silent Death of Hinduism in Manipur (Part 2)</div>
<div class="MsoNormal">
<a href="https://youtu.be/lW_wTitiJ7Y">https://youtu.be/lW_wTitiJ7Y</a> </div>
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<br /></div>
Please read:<br />
<br />
1. Breaking India: Western Interventions in Dravidian and Dalit Faultlines<br />
2. Being Different : An Indian Challenge To Western Universalism<br />
3. Indra's Net - Defending Hinduism Philosophical Unity<br />
4. The Battle for Sanskrit: Is Sanskrit Political or Sacred? Oppressive or Liberating? Dead or Alive?<br />
5. Academic Hinduphobia: A Critique of Wendy Doniger’s Erotic School of Indology<br />
<br />
[1] The Meitheis<br />
by Thomas Callan Hodson<br />
Publication date 1908<br />
<br />
[2] History of Manipur<br />
By Jyotirmoy Roy<br />
Publication date 1958<br />
<br />
[3] Revivalist movement among the meiteis of Cachar Assam and Manipur (PhD Thesis)<br />
Researcher: Maibam, Ratankumar Singh<br />
2008<br />
<br />
[4] Advent of a caste _ the emergence and role of Brahmans in Manipuri society (PhD Thesis)<br />
Researcher: Bebita Devi, S<br />
2013</div>
<div class="blogger-post-footer">---------------------
The blog welcomes original articles and news from the readers.
---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-52775468034035512252018-04-17T19:53:00.001+05:302018-04-17T19:53:36.169+05:30koti'han bhasha baro sanskriti'han'ore mojbut koriya dhariya tho'paresi<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>By Rebati Mohan Sinha</b></div>
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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........</div>
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Kaar kaaje kadourita akgoi'ou harnapeila </div>
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Hobar kaaje kortega'te arak ahan ningkorla.</div>
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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.</div>
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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.</div>
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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."</div>
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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.</div>
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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.</div>
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Ajikar mor likhoni ehanat ashabad ei niam thai'toi.</div>
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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.</div>
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Onunnoto wahi egore kisade byakkhya kortang?</div>
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Arthik na samajik onunnoto ? na shikkha khetre ? Na, habitat onunnoto ?</div>
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Ebaka prashna'han aaher'tai , kun jaat'han'r tulonai ami aji onunnoto?</div>
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Ami tulona kortangaita amar kadabarat asi onyo sampradayar manu'r loge.</div>
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1.Tanur tulonai ami leirata? Amar Manu bhikkha magiya jibika nirbaha korata'ta?</div>
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2. Amar samajik rohon sohon onyo sampradayar tulonai saakti'ta? Ami ordho'nogno oya thayar'ta? Amar uron-pindon'e manu'e aanguli dehueitarata?</div>
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3, ami amar uron- pindon'r phuti nije buniya pidlang ba pidiyar ehan kii onunnoto'r lokkhon'han?</div>
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Ami jebaka khuttei pidiya aatlang oupeit, pal- paatni, Nath-yogi sampradayor manu'e leng'ti pidla. ( lenguti )</div>
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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. </div>
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5. Shikkha khetre onyo jaat'r shikkhar haar kii amarang'to niyam'ta? </div>
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Nijo're onunnoto bulia loude loude mike'got maat'le kii ami unnoto oitangaita? </div>
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Shikkhar haar baartoi'ta?</div>
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6. Onyanno sampradayor tulonai amarta nuwara- paani niyam'ta?</div>
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Amar ahar pushtikor, swasthya amarta hoba. Leng'ra khoda onyanya samapradayor </div>
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tulonai onek kom. Praman koril'ta onek kichhu ase.</div>
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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.</div>
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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".</div>
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Ami nijei koti'han bhasha baro sanskriti'han'ore mojbut koriya dhariya tho'paresi ehan Nijo're ankorlei harpani yakorer? </div>
</div>
<div class="blogger-post-footer">---------------------
The blog welcomes original articles and news from the readers.
---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-30015605569635722482018-04-10T23:35:00.001+05:302018-04-10T23:51:00.665+05:30Huttumeu kii Radhakundar Radhamadhav Mandiror dui nombor<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>By Rebati Mohan Sinha</b></div>
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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.</div>
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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.</div>
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Ebaka Samaj'r pratinidhiye harpani thok, Mandir-Malthep'r kaam poila loioni thok'ta na DUI nombor Yatri Nivas'go'r kaam.</div>
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Ta'oile dui nombor Yatri Nivas ego'r prayojan orta teerthoyatri aitara outare bortoman Yatri Nivas'e chelkore nuwariar aro.</div>
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Kisade'te ami decide kortangai amarta arak Yatri Nivas aago laager?</div>
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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.......</div>
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1. 2015't yatri nivas'e 365 din'e thasilata.......550 go teerthyatri.</div>
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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.</div>
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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.</div>
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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.</div>
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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?</div>
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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.</div>
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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?</div>
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Habitto chintar bishay'han, Yatri Nivas'go malthep'gotto ematik dureit kisade hong'oil'ta ? Ebaka kiya jora- denar chesta cholese'ta?</div>
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Malthep'gor drawing nei othocho mung'r paareng'e pillar uba korani ose.</div>
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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.</div>
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1. Dwi'dwigo Architect'lo hong'ose Drawing outa central Executive committee'e kuno meeting ahanat approve koresilata?</div>
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2. Drawing'hanlo kuno samay ahanat Engr. Pranab Sinha girok'r loge Archect dwiogi'r alochana osil'ta?</div>
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3. Yatri Nivas'go Malthep gotto koti'han dureit ona thok orthat building'gor obosthan'han drawing hanat ullekh aaseta na neyoseta?</div>
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4. Building'r location'han jodi thik thaya thar taile Architect'go'i pisede Radhakundat giya kihan kaam'te korloga?</div>
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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.</div>
</div>
<div class="blogger-post-footer">---------------------
The blog welcomes original articles and news from the readers.
---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-19779270203628883982018-04-10T23:32:00.000+05:302018-04-10T23:32:03.861+05:30Bosor bosor dhariya boron'e urer Malthep'ego. Kumbaka hong'oi'toi'ta?<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
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<span style="background-color: white; color: #222222; font-size: 12.8px;"><b><span style="font-family: Arial, Helvetica, sans-serif;">By Rebati Mohan Sinha</span></b></span></div>
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<span style="background-color: white; color: #222222; font-size: 12.8px;"><span style="font-family: Arial, Helvetica, sans-serif;">Radhakundar Radhamadhav Mandir'r maalthep'go aji 15 bosor fana bitta oite peya na'honkoriya poriya thaelta kiya?</span></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">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 ?</span></div>
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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?</div>
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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.</div>
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<span style="font-family: Arial, Helvetica, sans-serif;">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....</span></div>
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" 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."</div>
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Koi'te , Nirman committee'e hunlata ?</div>
</span></span></div>
<div class="blogger-post-footer">---------------------
The blog welcomes original articles and news from the readers.
---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-48248549997312191172018-03-28T01:11:00.000+05:302018-03-28T19:44:22.070+05:30Who are Bishnupriya Manipuris?<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>By RK Rishikesh Sinha</b></div>
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<i>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.</i></blockquote>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYuZr4nuD42olHbnRDZx1tgWUl2Ry4_vBzpW-a3EAwrHr23I8V6W-8fGhizRwrEx7DjU4HdUVKjU8LGUl6mQ1Rss-4eMUEvw7rrYNVXLJBccMuguKBHtQ_yBLOEIKv8mHOSa_E5dGn-Io/s1600/34270455764_dae0cf6292_k.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYuZr4nuD42olHbnRDZx1tgWUl2Ry4_vBzpW-a3EAwrHr23I8V6W-8fGhizRwrEx7DjU4HdUVKjU8LGUl6mQ1Rss-4eMUEvw7rrYNVXLJBccMuguKBHtQ_yBLOEIKv8mHOSa_E5dGn-Io/s320/34270455764_dae0cf6292_k.jpg" width="320" /></a></div>
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.</div>
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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. </div>
</div>
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I didn’t ask her. Even I didn’t respond to her email knowing
the fact that the <a href="https://sites.google.com/site/jagritbishnupriyamanipuri/propaganda" target="_blank">academic discourse towards our jati</a> 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.<br />
<br />
Please read: <a href="http://bishnupriyamanipuri.blogspot.in/2017/01/academic-lens-on-bishnupriya-manipuris.html" target="_blank">Academic lens on Bishnupriya Manipuris</a></div>
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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. </div>
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That is one reason that I didn’t respond to the request. I don’t
want to give more ammunition to the western armory.</div>
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<br /></div>
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Till date, the <a href="https://sites.google.com/site/jagritbishnupriyamanipuri/propaganda" target="_blank">standard western definition</a> of our jati has
been : </div>
</div>
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</div>
<ul>
<li style="text-align: justify;">They speak a language called Bishnupriya Manipuri. </li>
<li style="text-align: justify;">They are Vaishnav.</li>
<li style="text-align: justify;">They have this and that rituals.</li>
<li style="text-align: justify;">The Bishnupriya Manipuri language is an Indo-Aryan language.</li>
</ul>
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That’s all!</div>
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<br /></div>
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The above given markers are not necessary and sufficient
conditions anymore. Like we have people who speak Meitei as their first
language. Anyway. </div>
</div>
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<br /></div>
</div>
<div class="MsoNormal">
<blockquote class="tr_bq" style="text-align: justify;">
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. </blockquote>
</div>
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<div style="text-align: justify;">
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 <a href="https://en.wikipedia.org/wiki/History_of_Manipur#Sanskritisation" target="_blank"><b style="mso-bidi-font-weight: normal;">Sanskritisation theory</b> of Manipur</a> goes down the
drain. <a href="https://www.youtube.com/user/BreakingIndia/videos" target="_blank">Rajiv Malhotra work</a> has punctured this theory brilliantly. </div>
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The assertion of Manipur being the janmabhoomi and
descendants of Babruvahana for Bishnupriya Manipuris will work as a Poison
Pill for other. (Please follow <a href="https://www.youtube.com/user/BreakingIndia/videos" target="_blank">Rajiv Malhotra</a> to understand the concept of Poison Pill). </div>
</div>
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The Pill will safeguard cannibalizing of our jati internally
and externally. It will work as a protective shield from hostile takeover.</div>
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<br /></div>
</div>
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Let us understand. How?</div>
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<br /></div>
<div style="text-align: justify;">
(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.</div>
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<br /></div>
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(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.</div>
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<br /></div>
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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.</div>
<div style="text-align: justify;">
<br /></div>
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According to the western (linguistic) framework, they are Meitei but not identified as Bishnupriya Manipuri. </div>
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<br /></div>
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The dharmic understanding will bring to our fold and give an opportunity to come together.</div>
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<br /></div>
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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 <a href="https://www.youtube.com/watch?v=erlUV3inV_o" target="_blank">Bharathanatyam has been Christianised</a>. The state Manipur would be devoid of its sanskriti.</div>
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<br /></div>
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(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. </div>
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They will be not be in our jati. So, there will not be any hijack of identity.</div>
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So, hereby I would reply to the student with the following markers. </div>
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He or she has to introduce our jati in the dharmic terms and lens. </div>
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<br /></div>
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</div>
<ul>
<li style="text-align: justify;">Bishnupriya Manipuri have shraddha and bhakti being Manipur their Janmabhoomi and being Babruvahana descendants. </li>
<li style="text-align: justify;">They speak a language called Bishnupriya Manipuri. </li>
<li style="text-align: justify;">They are Vaishnav. </li>
<li style="text-align: justify;">They have this and that rituals. </li>
<li style="text-align: justify;">The Bishnupriya Manipuri language is an Indo-Aryan language. (Optional) </li>
</ul>
<br />
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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”, “<a href="https://sites.google.com/site/jagritbishnupriyamanipuri/propaganda" target="_blank">anti-Bishnupriya Manipuri</a>”.<br />
<br />
<a href="https://www.flickr.com/photos/144060333@N07/" target="_blank">Photo Credit</a></div>
</div>
<div class="blogger-post-footer">---------------------
The blog welcomes original articles and news from the readers.
---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-79450833977689126882017-07-30T11:03:00.000+05:302017-07-30T11:03:41.083+05:30ELITE OF SAVIORS<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>Ritwick Sinha</b></div>
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<b><i>Summer of ’69…Thunder and lightning…Max along with Ryan arrives in Drift Metropolis, India…</i></b></div>
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“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.</div>
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“Your suit has totally changed, Bhaiyya,” I said, “It is awesome”.</div>
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“Thanks. Your one hasn’t changed much. I suppose?”</div>
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“Yes Bhaiyya. Just one or two screws here and there.”</div>
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We chuckled.</div>
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“Hey Ryan, get up. Don’t fear. He’s my brother,” Bhaiyya turned towards my presumed adversary and said.</div>
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“He isn’t…” before I could complete, Bhaiyya cut me short saying, “Ryan. He’s Ryan Ray a.k.a. Titanio. My best friend.”</div>
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“Oh”</div>
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“Ryan, meet Alex alias Captain Quantum, my younger brother”, Bhaiyya introduced me to him.
We shook hands.</div>
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<br /></div>
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Ryan was still trembling from the shock he’d got a minute earlier.</div>
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But then, I noticed that Bhaiyya’s face had turned pale.</div>
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I asked him, “What happened Bhaiyya? Is everything alright?”</div>
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“No Alex, everything’s not alright,” he sighed.</div>
<div style="text-align: justify;">
“Why? What happened?”</div>
<div style="text-align: justify;">
“It’s a long story. Come, let’s sit down there. I’ll tell you all about it.”</div>
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<b><i>6 hours ago in Texas, USA…</i></b></div>
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<br /></div>
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“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.</div>
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<br /></div>
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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.”</div>
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“It’s my duty. I don’t need anything. I’ve to depart now.”</div>
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<br /></div>
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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.</div>
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<b><i>Homecoming, Rift City, USA…</i></b></div>
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“Don’t ask Max. The possibility is too horrible,” Ryan said to me.</div>
<div style="text-align: justify;">
“Why? What happened dear friend? I didn’t understand what you said just now.” I said to him.</div>
<div style="text-align: justify;">
“And what’s that in your hand?” I asked him suspecting a leaflet.</div>
<div style="text-align: justify;">
“No. I can’t show you this. You’ll be devastated.”</div>
<div style="text-align: justify;">
“Ryan. Look. Don’t try to be silly.”</div>
<div style="text-align: justify;">
“No Max. I said no”</div>
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<br /></div>
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I had no other choice but to snatch the paper from his hand.</div>
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<i>Dear Incognito,</i></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<i>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.</i></div>
<br />
<div style="text-align: justify;">
<span style="font-style: italic;"><br /></span></div>
<div style="text-align: justify;">
<i>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></div>
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<i>Darkstorm</i></div>
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I fell on my knees. Tears rolled down my eyes.</div>
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“We’ve to give them the neutrinos, Ryan”, I said in a lowly voice.</div>
<div style="text-align: justify;">
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“What are you speaking Max? Are you in your senses? You can’t let Darkstorm get hold of the neutrinos.”</div>
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<br /></div>
<div style="text-align: justify;">
“But my parents… my relatives… my friends… my well-wishers… the citizens of this city… What will happen to them?”</div>
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<br /></div>
<div style="text-align: justify;">
“Oh common Max. You’re simply giving up. That’s not our spirit.”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“Then what can we do?”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“Max, there’s always a light of hope in every trouble and I’m sure there’s another one this time.”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“What?”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“Your brother.”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“Ryan, how come you know I’ve a brother?”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“Why? You were the one who told me about his bravery.”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“O Ryan. You reminded me of him. I’ve never met him in the past two decades.”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“So what? He’s the only one now who can help us in our mission.”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“Hmm… Alright. Let’s go.”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b><i>At present…</i></b></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“And this was the story”, Bhaiyya said.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
There was a pause.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“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.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“Bhaiyya, I’ll be back in five minutes.”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Saying this, I and Jack sped off.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
We battled it out with the xenos and succeeded in finishing them off.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
But on our way back, we were encountered by even more xenos. Their number simply kept on increasing.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
I was wondering how on earth I would be able to help Bhaiyya.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“Jack, you handle them. I’ve to go at once.”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
“But do you see their number?”</div>
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“Jack, I know you are capable enough to fight it out with them single-handedly.”</div>
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“But why are you in such a hurry?”</div>
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“I’ll tell you later,” saying this, I departed in a flash.</div>
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I reached the place where I had met Bhaiyya but surprisingly, neither he nor his comrade Ryan were to be seen.</div>
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I looked around and called out, “Bhaiyya...Bhaiyya! Where are you?” but there was no reply.</div>
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Then I saw a piece of paper on the ground.</div>
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I picked up and read.</div>
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<i>Dear Captain Quantum</i>,</div>
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<br /></div>
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<i>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.</i></div>
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<span style="font-style: italic;"><br /></span></div>
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<i>Darkstorm</i></div>
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“Damn it!” I exclaimed.</div>
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“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.</div>
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“Wait Jack, wait! Let me explain to you.”</div>
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“Then explain. I can’t wait to listen.”
“You know…</div>
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…and this is why I’m depressed.”
“Oh, I understand” said the extrovert Jack with some seriousness in his voice.</div>
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There was a pause.</div>
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“So what shall we do now?” asked Jack.</div>
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“See, we don’t have much time left. So we’ve to do some quick planning,” I replied.</div>
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“Yeah Alex, you’re right”</div>
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As we were engrossed in deep thought, I heard few footsteps coming towards us.</div>
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At once, I became alert.</div>
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“Hey Jack, do you hear those footsteps?”</div>
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“Yeah, but I’m not seeing anyone in close proximity”</div>
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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?</div>
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“I’ve come to help you”</div>
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“Who are you?”</div>
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“You won’t believe”</div>
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“What?”</div>
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“That I’m Proton, Darkstorm’s elder brother”</div>
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“What???”</div>
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“Yes”</div>
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“But why would our archrival’s brother help us?”</div>
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“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.”</div>
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“But…”</div>
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Before I could finish, he spoke, “Do you need my assistance?”</div>
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“No,” I replied promptly.</div>
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“Okay then, I’m leaving”</div>
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“Wait”, Jack said hastily, “Mr….”</div>
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“Proton”</div>
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“Yes, Mr. <i>Proton</i>, please wait a bit.”</div>
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Then he turned to me.</div>
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“Alex, listen here”, saying this, he practically pulled me to a side and whispered, “Alex, I think we need his help.”</div>
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“But…”</div>
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“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.”</div>
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“Okay, since you’re insisting, I’ll ask”</div>
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I turned towards Proton and said, “Mr. Proton, do you really want to help us”</div>
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“Yes,” pat came the reply.</div>
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“But how?”</div>
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“I know the chink in Darkstorm’s army”, he whispered into my ear.</div>
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“Are you sure?”</div>
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“Absolutely.”</div>
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“So let’s go.”</div>
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“Wait! First chew these capsules. You take one and Mechamaster, take this.”</div>
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“For what?” I said in bewilderment.</div>
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“These will make you invisible and then, Darkstorm won’t be able to keep track of you.”</div>
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“Really?”</div>
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“Oh yeah!”
I and Jack chewed the capsules and then…</div>
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<b><i>Proton transports Alex and Jack to The Deathly Castle of Darkstorm, Australia…</i></b> </div>
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“Where am I?” I asked myself as I could not free my arms.</div>
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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.</div>
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And what about Proton? Once I get hold of that nefarious being, I would simply finish him off.</div>
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“Hey Alex, where are we?” Jack asked me sluggishly.</div>
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“In <i>Darkstorm’s</i> Deathly Castle,” I replied.</div>
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“What!!!” an astonished Jack voiced.</div>
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He fainted.</div>
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“Hold on, Jack.”</div>
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“Yeah, Alex. But what shall we do now?”</div>
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<br /></div>
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“We can’t do anything. These capsules are indestructible by even the sturdiest of forces. So we just can’t get out of here.”</div>
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“Oh no,” saying this, Jack went into a coma.</div>
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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.</div>
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The door opened.</div>
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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.</div>
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I didn’t even want to see their faces.</div>
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“Look here Captain, since you didn’t follow what I told you then, you’ve to do so now.”</div>
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“Why shall I?”</div>
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“You’ll not help, huh?”</div>
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“Not a bit”</div>
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“Okay then”</div>
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Then he turned towards <i>Proton</i>, “Bro, finish them off.” </div>
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As Proton advanced towards the crowd, I screamed, “Wait!”</div>
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I turned towards <i>Darkstorm</i> and said, “What have I to do?”</div>
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<br /></div>
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“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?”</div>
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“Yeah,” I replied with some hesitation.</div>
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He unlocked my capsule and I came out.</div>
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As we were about to proceed to our destination, a bright light flashed across us.</div>
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In a moment, <i>Darkstorm</i> and <i>Proton</i> were frozen.</div>
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There she was, in a white costume with a brownish-red cape, with a glare no one could find on earth. </div>
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“Who are you?” I asked.</div>
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“<i>Lady Frost</i>”, she replied. </div>
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“From?”</div>
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“Well, I’ve come from the planet Neptune.”</div>
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“Wow, that’s awesome.”</div>
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She laughed.</div>
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“And how did you know about all this?” I enquired.</div>
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“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.”</div>
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“Oh, I understand. You must be immortal.”</div>
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“Not exactly. Until Doomsday, I’ll always be there.”</div>
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“Oh. And…”</div>
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Before I could complete, she spoke, “Questions later, first let me liberate your well-wishers.”</div>
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“Oh yes. Sure.” </div>
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She threw a spell on everyone who were incarcerated.</div>
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“I’ve to leave now” she told me. </div>
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<br /></div>
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“And what about <i>Darkstorm</i> and <i>Proton</i>?” I asked. </div>
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<br /></div>
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“They’ll remain in this condition forever. They’ll never be able to free themselves,” saying this, she rocketed upwards.</div>
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After <i>Lady Frost</i> left, everyone came back to consciousness.</div>
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<i>Bhaiyya</i> and Jack asked in chorus, “Who had immobilized these two?”</div>
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“Questions later, let’s go home,” saying this, I led everyone back home.</div>
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<br /></div>
<div style="text-align: justify;">
I was happy that the neutrinos were safe, that the world could live in peace and prosperity.</div>
</div>
<div class="blogger-post-footer">---------------------
The blog welcomes original articles and news from the readers.
---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-6015305922039730922017-05-01T01:20:00.000+05:302017-05-01T01:20:13.921+05:30(Archive) Bishnupriyas, Meiteis on Collision Course<div dir="ltr" style="text-align: left;" trbidi="on">
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The article published on 23/9/1997 by JL Chowdhury in the NorthEast Age</div>
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Bishnupriyas, Meiteis on Collision Course</div>
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JL Chowdhury</div>
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Silchar,Sept 22: A 'language war' seems imminent in Assam with the All Assam Manipuri Students' Union threatening to resort to long-term agitation if the government of Assam decides to implement the Bishnupriya language at the primary stage of education. The Bishnupriya Manipuri Students' Union and Nikhil Bishnupriya Mahasabha, on the other hand, postponed their proposed 1000 hour rail road blockade in Barak Valley which was called to put pressure on the Mahanta government to give effect to its notifications of November 14, 1983, and July 21, 1989, to use Bishnupriya as the medium of instruction at the primary level in Barak Valley.
The NBMM described the stand of the state as 'quite incomprehensible' and a denial of the democratic and constitutional rights of its people. The Mahasabha refers to the recommendation of the commission for linguistic minorities which justifies the naming of the language as Bishnupriya Manipuri by the state. The Bishnupriya Manipuri Sahitya Sabha says that the term Manipuri instead of Meitei to indicate caste identity would mean ' throwing out people of the aryan group as non-manipuris' which would be historically incorrect.
According to Mr Bimal Krishna Sinha, a spokesman of the Sahitya Sabha, the Bishnupriya are the natives of Manipur whose cultural identity and ethnicity are being tainted by the dominant meitei migrants who invaded the valley in the 18th century. Mr Sinha says the ethnic vaishnavite culture has gradually given way to the culture of the immigrant tribals.
Bishnupriya which is related to Sanksrit, was substituted by meitei which became the state language when meitei king pamheiba came to power in 1709. the 2.5 lakh population of Bishnupriya who live in assam, Tripura and Manipur now fear their identity may be lost, he said.
The All Assam Manipuri Students Union and Manipuri Sahitya Parishad repudiate the claims of Bishnupriya who say they are Manipuri natives. The two organisations quote Grierson's Linguistic Survery of India to link Bishnupriya language to impure Bengali and a dialect of Indo - Aryan origin. Manipuri and Bishnupriya, they assert, are two different languages, the former belonging to the kuki-chin group of Tibeto-Burman languages and the latter to the Indo aryan group. The sahitya parishad says that the Bishnupriyas never constituted a separate entity mentioned in the royal chronicles or in the British reports. The Sahitya Parishad adds that Manipuri, the state language of Manipur, was recognised by the Sahitya Academy.
There is Manipuri literature dating back at least 1000 years, the parishad quotes Suniti Kumar Chatterjee. Besides, Meitei has been included in the 8th schedule of the constitution, it points out. Prof. Ch. Manihar Singh of Aamsu warned the assam government at a recent press conference here that it should not divide the Manipuri to identity to please the Bishnupriyas. As the Meiteis and the Bishnupriyas have adopted irreconciiable stands, the government has been put in a fix.</div>
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The blog welcomes original articles and news from the readers.
---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-27099008741056947522017-04-15T19:18:00.004+05:302017-04-15T19:19:20.504+05:30Bishnupriya Manipuri Digital Books<div dir="ltr" style="text-align: left;" trbidi="on">
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There is a renewed interest on our history, culture, literature, the whole gamut by outsiders. There is is eagerness on their part to understand us, the Hindu jati in North East. But we don't have a space or location, where they can be referred to. They sought for a digital library where researchers and scholars could carry on their work. </div>
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In the digital space, so far, (a) there are only two books digitised by Government of India on us and (b) odd few PhD thesis to study us online. In addition, there are (c) few books on us from Manipur-based scholars (available online).</div>
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So to make available books for serious researchers and scholars (both for home consumption and for outsiders), a digital library has been launched. Earlier, Pratibha Sinha has made a collection of books: <a href="http://bmbooksgallery.blogspot.in/" target="_blank">BM Books Gallery</a>.</div>
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To this sudden surge in people's interest, "<a href="http://bishnupriyamanipuridigitalbooks.blogspot.in/" target="_blank">Bishnupriya Manipuri Digital Books</a>" is an effort to make books available to these few people who wants to study us. They want to know the story so far from us. </div>
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The project is going to be gigantic, but it is worth doing it. No body is going to assist us, but we ourselves have to do it. It is our job. In the coming days, not only it will help others but our own researchers and scholars. </div>
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So far, only three books has been made available online. Dr Kali Prasad Sinha's two books; first the 1960 published book "The Bishnupriya Manipuri Language"; second, 1975 booklet "A Note on the Term Bishnupriya Manipuri". Jogendra Kumar Sinha's booklet "Chronology of the Moirangs and the Kshamuls". </div>
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Please share books/ booklets/ souvenir at your disposal.</div>
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<div class="blogger-post-footer">---------------------
The blog welcomes original articles and news from the readers.
---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-43638206606171346812017-04-02T20:48:00.000+05:302017-04-02T20:48:17.005+05:30Puranic Story of the Creation of Manipur.<div dir="ltr" style="text-align: left;" trbidi="on">
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Jyotirmoy Roy in his 1958 published book "History of Manipur" writes: </div>
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(He puts the history before 8th Century AD of Manipur under Puranic Age)</div>
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<h2 style="text-align: justify;">
<span style="font-size: large;">The Creation of the Earth</span></h2>
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It is found in the old Puaran, Leithak Leikharol that one day Mahadev narrated Ganesh the story of the creation of Manipur. In the beginning, Manipur was under water. Nine Laipumningthous and seven Lainuras created the land of Manipur by throwing earth into water. After the formation of the land Atia Guru Shibada, the Lord of the Universe entrusted God Kodin with the task of making mortal beings. Accordingly God Kodin placed before the Guru, seven monkeys and seven frogs. But the Guru did not approve of them because they had no intelligence. Kodin then produced an image of man. The Guru then bestowed life to it. Thus the first man brought on this earth. Afterwards the frogs were placed in water, the monkeys were placed in the hills, and the man was placed in the valley. All of them were mortals. Finally Kojinta-Thokpa (the sun in human form) and Ashiva (the moon in human form) were created. At the end of the creation the Guru disappeared.</div>
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After a long period the Guru appeared again at Wankhei through a hole in the Kurumching hill. He then called his two sons Kuptreng and Sentreng. Along with these two sons seven other gods also came to Manipur in mortal forms.</div>
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The seven goddesses who came with the Guru were then given in marriage with those seven gods. Each of these Gods became the founder of Angom, Ningthouja, Luang, Khuman, Moirang, Chenglei Khaba and Nganba, these seven families respectively.</div>
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One day the Guru in order to test the faith and devotion of his sons towards him appeared in the Vijaya river in the form of a dead cow. Sentring on seeing the movement of the tail of the dead cow recognised it to be their father, the Guru. Kuptreng though failed to agree with Sentring, joined with the latter in dragging the dead cow to the shore. The Guru then assumed his proper form and told Sentreng "Son! you have rightly recognised your father. Henceforth you would be known as Pakhangba (he who has known his father) " Kuptreng had the complexion of hot gold. Hence he came to be known as Snamahi (Sna=Gold; Mahi = Fire).</div>
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On another day the Guru called Pakhangba and Snamahi by his side. When they came, he told them. "I have decided to give the throne to one of you who will be able to report to me first after going round the world". On hearing this Snamahi, the elder brother went to the South. The younger brother Pakhangba who was comparatively weak following the advice of Leimarolshidabi moved round the seat of the Guru seven times and reported to his father because he already knew that the effect of moving round the seat of the Guru is the same as that of going round the world. The Guru became very much pleased to see his devotion and nominated him as his successor. When he came to know of it after going round the world Snamahi became furious. In view of the imminent fight between the two brothers the Guru brought out a solution agreeable to both. Both of them would rule Manipur by rotation, for 12 years at a time. While one would ascend the throne the other would be worshipped as a household deity. Thus while the peace was restored the Guru disappeared leaving behind his attendant "Taobala" (the snake God).</div>
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---------------------</div>Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-7731667163244649653.post-25869969565088118312017-03-20T10:56:00.001+05:302017-03-20T10:56:17.105+05:30Another feather in metric mentor’s cap<div dir="ltr" style="text-align: left;" trbidi="on">
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By our Staff Reporter</div>
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GUWAHATI, March 7: Ageing and ailing metric mentor (chhondo guru) with ageless contribution in different genres of literature Brojendra Kumar Sinha has hit headlines, yet again. The first Dhirchandra Smriti Padak from Bangladesh is the latest feather in his cap.</div>
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The Dhirchandra Smriti Padak, 2017 was presented to the octogenarian poet, in absentia, at a function in Bangladesh on March 5, 2017. Dr. Krishnadas Shashtri received the award on behalf of the poet. Writer Dhirchandra was the first Bishnupriya Manipuri translator of the Bhagwat Geeta.
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Settled at Hailakandi, a sleepy town in Barak Valley in South Assam, poet Sinha created an oeuvre each in Bishnupriya Manipuri and Bengali literatures. His Bengali work Bhikhari Baloker Gan is fragrant with the scent from the soil of Hailakandi and the water of Dholeshwori (a tributary) that snakes its way to the Barak through the district, so are his around forty Bishnupriya Manipuri works that have put the literature of the community on a sound footing. His is a revered name among the literati, especially for the magic and music that the diction of his poetries is enriched with. His Bishnupriya Manipuri poetries have been translated into Assamese, Bengali and English. The translation works of this poet like Oedipus of Sophocles, Meghdoot of Kalidas, Rubaiyat of Omar Khayyam, Anubad Kolpo etc., do add much to his priceless contribution to Bishnupriya Manipuri literature.</div>
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On the 79th birthday of poet Sinha celebrated by Soptashwo on February 12, 2016 at Hailakandi, noted poet-journalist Atin Das was on record saying that ‘Brojendro Kumar Sinha is a born poet’…The veteran journalist regretted: “Poet Sinha is writing even at this age, but there’s no recognition from the government.” (Masik Shadwol, Magh edition, February 12, 2016.)</div>
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Noted short story writer and Tezpur University’s Prof. Smriti Kumar Sinha said: “Brojendra Kumar Sinha is no longer the name of a person. It’s the name of an institution…He’s the Rabindranath Tagore in Bishnupriya Manipuri literature. He’s one amongst the greatest Bishnupriya Manipuri litterateurs who, with the infusion of elixir of life, have made their once-moribund language thrive.” (Masik Shadwol, Magh edition, February 12, 2016.)</div>
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Noted poet Champalal Sinha, on the other hand, said: “Modern poetry in Bishnupriya Manipuri literature dates back to Dhononjoy Rajkumar.” Dhononjoy Rajkumar is the pen name of poet Brojendra Kumar Sinha.</div>
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Poet Brojendra Kumar Sinha has received around 36 such felicitations from as many organizations. Some of them are – from the Nikhil Bharat Bongosahitya Sanmelan, Guwahati in 1975; Bhasha Shwahid Smarok, Silchar in 2011; Jugashankha Puraskar, Silchar in 2012; Bishnupriya Manipuri Writers’ Forum, Guwahati in 2012; Syed Mujtoba Ali Smoron Sahitya Utsav organized by Barak Upatyaka Bongosahitya O Sanskriti Sammelan in 2014; Anurupa Bishwas Smriti Sammanona organized by Barak Upatyaka Bongosahitya O Sanskriti Sammelan in 2015; Bishnupriya Manipuri Sahitya Sanskriti Academy, Agartala in 2008; Life-long Achievement Award from Pouri, Bangladesh; an award from Manipuri Theatre, Bangladesh; an award from Manipuri Yuva Kalyan Samiti, Bangladesh and one from Soptashwo, Hailakandi. </div>
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Talking to this writer over telephone from Hailakandi, the poet said: “It’s my aching waist that’s out to hold me back from writing.”</div>
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Courtesy: The Sentinel </div>
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---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-11909582969594714252017-01-25T16:45:00.000+05:302017-01-25T16:45:46.756+05:30Academic lens on Bishnupriya Manipuris<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>By RK Rishikesh Sinha</b></div>
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On the auspicious day of Republic Day, let us know what is the status of Bishnupriya Manipuri, a Hindu jati, how it is being described in the academic circle and that too in India and abroad. </div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhDKmr1kZKC5aCjDP8QIbS2VrDpE42KrEtZTzgqWheDlP-IFbt7nyyLhNzG3LKpGqNMzjeV8d-cfnq7EKOLROmjhoA-lgX095DX5iEqlHnaSJvRrU73zMJMDq0P8hm4IPd3p0wnNwF8xBBm/s1600/Best-Republic-Day-Image-1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhDKmr1kZKC5aCjDP8QIbS2VrDpE42KrEtZTzgqWheDlP-IFbt7nyyLhNzG3LKpGqNMzjeV8d-cfnq7EKOLROmjhoA-lgX095DX5iEqlHnaSJvRrU73zMJMDq0P8hm4IPd3p0wnNwF8xBBm/s1600/Best-Republic-Day-Image-1.jpg" height="256" width="400" /></a></div>
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#1. relationship between the Bishnupriya and the Meetei necessarily depends on the recognition of the Bishnupriya identity by the Meeteis because <b><u>identity requires others‟ recognition</u></b> and cannot be formed in isolation. (Dr. Y. Monojit Singha, Research Scholar, Assam University, Silchar; IOSR Journal Of Humanities And Social Science ; 2016)</div>
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#2. The Meitei also consider the Bishnupriya to be the <b><u>carriers of an inferior culture, although they say that the Meitei king at first mistook them to be a culturally superior group. When it was detected that the culture of the Bishnupriya was of inferior quality</u></b>, they were allotted the work of foraging for the royal staff. (SITUATING CONFLICT AND POVERTY IN MANIPUR; Anand Kumar, Kamei Aphun, Khuraijam Bijoykumar Singh, Homen Thangjam; Indian Institute of Public Administration; 2011)</div>
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#3. (Bishnupriya) community has become a <b><u>cause of tension in Assam</u></b> in the recent years, with implications far beyond its borders since it is also found in certain neighbouring States. (Terrorism in India's North-east: A Gathering Storm, Volume 1; Col. Ved Prakash; Kalpaz Publications; 2008) </div>
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Please visit the <a href="https://sites.google.com/site/jagritbishnupriyamanipuri/propaganda" target="_blank">Jagrit Bishnupriya Manipuri</a> site for more information.</div>
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Observations on such views</h2>
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There is a concrete commonality in all the above views.</div>
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#1. Use of Christian Eurocentric ‘so-called’ understanding and extending the same model and ideas to a Hindu jati (Bishnupriya Manipuris) by scholars.</div>
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#2. Ideas and models are created in the academic fields about Bishnupriya Manipuris much against the way person of the jati takes himself or herself. These ideas are pushed to the <u>‘wholesalers of ideas’</u> in the form of books and magazines for the mass consumption of consumers. Similar to western atrocity literature market, a complete demand and supply chain exist that are against us, the Bishnupriya Manipuris. And the list goes on, adding one after another that are against a Hindu jati (emphasis).</div>
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#3. A perception is build up and a narrative is whispered down the ears to home consumers (Meiteis), ‘other’ consumers (Bengalis, Assamese, and other Indians), and institutions (Government, academic, media) that we the Bishnupriya Manipuris are trouble makers in the state of Assam (this is one such example, there are many) etc. This is much against the Indic traditions and darshan. </div>
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Visit the <a href="https://sites.google.com/site/jagritbishnupriyamanipuri/propaganda" target="_blank">list of scholarship</a> work done by academic scholars and their key points. Observe the year and the institution that has come up with weird representation of a Hindu jati and some observations go against the Bharatiya Sanskrit and Sanskriti.</div>
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Bishnupriya Manipuri Home Team</h2>
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Like all Hindu jatis in India, we too don’t have a ‘home team’ defending Hinduism, and our jati. Among many reasons, one reason being that we are still colonized in our mind and all studies of India are carried out in European Universities. India is the only civilization, where Europeans ( their ideas and models) take control of it and define us. With the change in international/ national dynamics, there is a visible consciousness taking place in the Indian academic circles and in other institutions challenging and disrupting the Christian Eurocentric understanding of Hinduism, Indian traditions, its history and society that are sometimes anti-Hindu ideological stances. The fallout of the ‘change of guard’ is very much visible in the mainstream media and in social media.</div>
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<b><u>What the Bishnupriya Manipuri Home Team would be doing?</u></b> We all know Bishnupriya Manipuri carries a unique history of its own and the ‘identity’ struggle that it undertook is possibly not found in any part of Indian subcontinent. The Hindu jati was attacked politically, academically and socially using the lens of Christian Western framework of ideas related to its history, language, and culture. The assault is still taking place in <a href="https://sites.google.com/site/jagritbishnupriyamanipuri/propaganda" target="_blank">front of our eyes</a>.</div>
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There is ‘outside’ assault and there is ‘internal’ dissent very much visible with heavy intake of Christian-sponsored literature. And there is another grim issue that is of conversion to Christianity. Adding to it, there is a big population who are educated; they are with a Hindu body but their ideas and conception are very much ‘Christian’ </div>
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In nutshell, the ‘Home Team’ would be using a Hindu Purva-Paksha and Uttara-Paksha tradition of debating. We would be studying deeply the thought and ideas of the opposite party and then <i>khandan</i> it.</div>
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<b><u>Why a team is required?</u></b> Please go through the <a href="https://sites.google.com/site/jagritbishnupriyamanipuri/propaganda" target="_blank">list of myths</a>. These myths are against us, against the understanding of Indic thought and beliefs. To bring down the century-old propaganda building is a herculean task. And nobody is going to do the job for us. And those who are pioneers are busy in their ‘war of ideas’ perpetrated by western institutions and scholars. Their work would guide us in our journey. These <a href="https://sites.google.com/site/jagritbishnupriyamanipuri/propaganda" target="_blank">myths are nothing</a>, but it surely works as an eye-opener.</div>
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On this revered day, we launch <a href="https://sites.google.com/site/jagritbishnupriyamanipuri/propaganda" target="_blank">Jagrit Bishnupriya Manipuri</a> site. It is going to be illuminating and refreshing.</div>
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---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-53332353761699591322017-01-10T15:43:00.002+05:302017-01-11T00:44:46.005+05:30Dr KP Sinha "Some subversive factors behind are at work"<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiDmmHrkBfjwKqGTQz5G0iz5VZdJMzCAcM1DBG9EhVD1nmTQraxEzDLTn8OSQklMVeNE7IEgCNxUHJ6jmxaw1lIwNRDFWPReT68C1gN24Z6s9r9aQSPZyHAGaGsGwHDAl6A37tJ58uITj4/s1600/DR+KALI+PRASAD+SINHA.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiDmmHrkBfjwKqGTQz5G0iz5VZdJMzCAcM1DBG9EhVD1nmTQraxEzDLTn8OSQklMVeNE7IEgCNxUHJ6jmxaw1lIwNRDFWPReT68C1gN24Z6s9r9aQSPZyHAGaGsGwHDAl6A37tJ58uITj4/s1600/DR+KALI+PRASAD+SINHA.jpg" width="332" /></a></div>
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<i>The article is published on the birth anniversary of Dr KP Sinha.</i><br />
<b>By RK Rishikesh Sinha
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I have read thousand times <a href="http://bishnupriyamanipuri.blogspot.in/2011/07/on-term-bishnupriya-manipuri.html" target="_blank">this</a> article that was originally published in Kangla Online, a Manipur-based web portal. The article was one of the earliest pieces available in the Internet on Bishnupriya Manipuri. Today the original article is no more in the web world; however it is available here in this blog. I copied it knowing one day it will vanish.</div>
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The article is the short web version of the booklet “<a href="http://bishnupriyamanipuri.blogspot.in/2011/07/on-term-bishnupriya-manipuri.html" target="_blank">A Note on the Term Bishnupriya Manipuri</a>” by Dr Kali Prasad Sinha. The first edition of the booklet was published in 25th May 1975. Its second edition appeared on 16 March 2014. </div>
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Here are the concluding sentences of the booklet:</div>
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If the Meiteis consider these factors with a liberal and sympathetic heart, they will find that the, Bishnupriyas love for the term 'Manipuri' is quite reasonable and that it is not a mere emotion. The Bishnupriyas have every right to use the term 'Manipuri'. If they are not allowed to do so, we shall have reasons to think that some subversive factors behind are at work. I think that if the Meitei intelligentsia comes forward with a considerate attitude, the problem will certainly be solved, and the brotherly feeling between the two sections will be regained.</blockquote>
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Please read again the sentence: <b>If they are not allowed to do so, we shall have reasons to think that some subversive factors behind are at work.</b></div>
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Recently with the volume of works that has come up by <a href="https://www.youtube.com/channel/UCk85J3pqkn1y--k2wNMbthA" target="_blank">Rajiv Malhotra</a> and reading all his books (1), I am proud that Dr KP Sinha was able to smell something fishy in the whole ‘Manipuri’ affair, but he was not able to diagnose and identify behind-the-scene work that was taking place. Today fortunately a circle of Indian academicians, Sanskrit scholars, Indologist, government, media and public intellectuals have come to know those nefarious designs and they are working endlessly to defeat this design. The infrastructure that went into building Dravidian and Dalit identity, the same was/is used to build ‘Manipuri’ chaos.</div>
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The question is: what are the subversive activities that Dr KP Sinha is mentioning in the booklet. <a href="https://en.wikipedia.org/wiki/Rajiv_Malhotra" target="_blank">Rajiv Malhotra</a> in his books and in his lectures has very well elucidated this seditious plans. Let us see what KP Sinha was actually doing.</div>
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<li>that he was not only claiming the use of ‘Manipuri’ by Bishnupriya Manipuris; in doing so, he was against the monopoly and copyright use of ‘Manipuri’. In the Indic tradition, there is no copyright holder/ center of any cultural stuff. It is open, shareable, and for the benefit of humanity.</li>
<li>he was fighting against the Western framework of understanding the Eastern culture and communities and dharma (read Indian civilization). The very notion of ‘real/ pure/ impure/ fake/ genuine/ high/ low Manipuris’, amounts to Islamic/ Western thought. The idea is not from the Hindu dharmic land. The cultural and spiritual matrix of Indian civilization is distinct from that of the West. </li>
<li>He fought against a strand of western history writers/ researchers who go by written records and don’t consider any oral/ embodied knowledge in culture and custom as history. Indian jatis and institutions have never been history-centric due to the concept of divine metaphysics of Sanatana Dharma—it is beyond time and space -- but it is not the case with Islamic/ Christian practitioners (his or her understanding is history-based). One can observe how a Hindu describe Hindu Dharma and Christian/ Muslim discusses their religion. KP Sinha’s opponents might have been Hindus but they carried a Christian/ Islamic memory chip with ideology, frameworks, time and space.</li>
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<span style="text-align: justify;">However, understanding the gravity of the ‘Manipuri’ logjam, like a kshatriya he played the same game in accordance to the western understanding of any language. And he came out with the book ‘An Etymological Dictionary of Bishnupriya Manipuri, 1982’, it is to be noted that few decades ago in 1966 ‘A Dravidian Etymological Dictionary’ was published. For any identity assertion, the Etymological Dictionary comes as an indispensable guide, tool, and authority for every member of a community.</span><br />
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Today when there is a new awakening in India that is challenging the ongoing westernization of the discourse about India and the intellectual machinery that produces it, the very field of Dr KP Sinha, the study of Sanskrit, has long been intruded, distorted, hijacked, poisoned by Sanskrit scholars since the days of Sir William Jones to the present time by Wendy Doniger and Sheldon Pollock. The research and study of Sanskrit has long been outsourced to western universities in America and Germany.
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The battle for Sanskrit is taking place right in front of us. In the decades to come, in order to achieve its rightful stage in the world India as being the cradle of civilization, Sanskrit has to be asserted since the language has been the heartbeat of Indian civilization for several thousand years. It could even be said that sanskriti, the culture that arose from India, has Sanskrit embedded in its DNA. Put another way, Sanskrit provides the vocabulary in which the Indian civilization is encoded. Even those who do not explicitly use Sanskrit often draw upon its knowledge through means, such as philosophy, bhakti or meditation, or use another Indian language based on Sanskrit structures.</div>
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In the days to come, how we Bishnupriya Manipuris remember Dr KP Sinha’s life and work. More than by organising lectures and holding meetings and writing run-of-the-mill articles, it will happen by learning and mastering the Sanskrit language and reading the books written by Dr KP Sinha. In the days to come, like Yoga is cool today, the learning of Sanskrit would be considered cool and trendy. The <a href="http://mhrd.gov.in/sites/upload_files/mhrd/files/Report-CVRM.pdf" target="_blank">Second Sanskrit Commission</a>, appearances of <a href="https://www.youtube.com/playlist?list=PLxx0m3vtiqMZGmsUEVeTAuWIXqc9fTMHy" target="_blank">Sanskrit news</a> and discussion in Doordarshan, <a href="http://www.thehindu.com/news/cities/Mangalore/Samskrita-Bharathi-convention-in-Udupi-from-Friday/article16984618.ece" target="_blank">national/ international meetings</a> on Sanskrit are some of the few visible direction to take India into a new world: India being the mother of civilization. And going through the list of works done by Dr KP Sinha, it is very easy to conclude that though he was well equipped with the modern tools his shraddha, bhakti and dhristi was rooted to this land of Sanskrit traditions and philosophies. <b>To conclude, "</b><b>some subversive factors behind are at work</b><b>" mentioned by Dr KP Sinha was actually the use of Western/ Christian model of ideas and structures applied by Meitei Manipuri jati (supported by Government-Academic-Intellectuals-Media nexus) to the Bishnupriya Manipuri jati.</b></div>
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(1).</div>
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Breaking India: Western Interventions in Dravidian and Dalit Faultlines; </div>
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Being Different: An Indian Challenge to Western Universalism; </div>
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Indra's Net: Defending Hinduism's Philosophical Unity; </div>
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Battle for Sanskrit: Dead or Alive, Oppressive or Liberating, Political or Sacred?; </div>
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Academic Hinduphobia: A Critique of Wendy Doniger's Erotic School of Indology</div>
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---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-27915870564087987402017-01-07T22:59:00.001+05:302017-01-07T22:59:26.250+05:30Bishnupriya Manipuri writer Dr Kali Prasad Sinha remembered<div dir="ltr" style="text-align: left;" trbidi="on">
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Special Correspondent</div>
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Silchar, Jan 6: The well known Bishnupriya Manipuri litterateur and a doyen of the community, Dr. Kali Prasad Sinha, was fondly remembered by his admirers on his 81st birth anniversary organized by Dr. Kali Prasad Memorial Divyashram Sanskriti Kendra, West Kachudaram, 5 km from here, last Tuesday. In fact, the name of Dr. Kali Prasad has become a household name of the Bishnupriya Manipuri community. Besides being a scholar of Sanskrit, he was a researcher, critic, grammar-specialist, poet, dictionary writer and social activist.</div>
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Dr. Kali Prasad Sinha was in the forefront of the movement for protection of the identity, language and culture of Bishnupriya Manipuri community and his contributions could hardly be forgotten. Highlighting these various qualities of his versatile genius, his birthday was observed by holding a discussion, participated by the eminent personalities. The discussion session was presided over by Birendra Sinha, a retired headmaster. All the speakers touched upon the various aspects of his brilliant academic and educational career. He was described as a man of rare talent, dedicated to creative works.</div>
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Manimohan Sinha, the chief-speaker, described him as a genius for whom the only devotion and dedication was study and delve deep into the subject and to explore the unexplored fathom of knowledge. Other distinguished speakers to unfold his many sided personality included poet Narendra Chandra Sinha, Shyamananda Sinha, secretary of the celebration committee, Gaurav Rajkumar, president, Nikhil Bishnupriya Manipuri Students’ Union, Rajkumar Anilkrishna, chief advisor, Purnendu Sinha, Gopidas Sinha, advisors, and social activist Manidhwaj Sinha.</div>
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The service life of Dr. Kali Prasad Sinha began as a teacher of Sanskrit in Cachar College. After that, he taught in Gauhati University and Tripura University. In 1982, he obtained D.Litt degree in “The Concept of Absolute in Indian Philosophy” from Burdwan University. At the fag end of his academic life, he was appointed as the Head of the Department of Sanskrit in Assam University. His contributions in the literary field were marked by the publication of a number of books in Bishnupriya Manipuri language which have become a treasure-trove for the students, teachers and research scholars.</div>
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In order to commemorate his memory, life and achievements and to convey the right message to the younger generation, in particular, ‘Dr. Kali Prasad Samman’ has been conferred on distinguished scholars from 2015. This year the honour has been bestowed on Gopidas Sinha for his contributions to society, Dr. Manas Sinha for his remarkable works in educational field and too talented students, Bikash Sinha and Priyanka Sinha. To make the anniversary memorable and remarkable, all those present on the occasion paid their glowing floral tributes to the portrait of Dr. Kali Prasad Sinha.</div>
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Courtesy: The Sentienl</div>
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SPECIAL CORRESPONDENT</div>
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Silchar, Jan 1: The annual conference of Nikhil Bishnupriya Manipuri Students’ Union (NBMSU) and Bishnupriya Manipuri Ganasangram Parishad (BMGSP) which was held recently in Dr. Kaliprasad Memorial Divyashram Sanskriti Kendra, West Kachudaram, 30 km from here, took up for discussion a number of issues. The conference was conducted by acting president Gourav Rajkumar of NBMSU and acting president Dibakar Sinha of BMGSP. The general secretary of NBMSU Manoj Sinha took up the agenda and presented the annual report before the assembly.</div>
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The report was assented to and approved by the members present. A slew of resolutions adopted at this crucial annual conference included among others the formation of ‘Bishnupriya Manipuri International Students’ Development and Welfare Fund’. This fund would be utilized to extend adequate financial help to poor but meritorious students, besides offering grant to the poor students of talent as well as to the educated and unemployed youths in general in order to help them in their studies.</div>
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It was also decided that the International Welfare Fund so created would help the Bishnupriya Manipuri students in their pursue of studies and enable them to pass UPSC and APSC examinations in first class. Another development of significance was the unanimous selection of Gourav Rajkumar as the president of central committee of NBMSU. Dipu Sinha, former president of the students central committee, was expelled from the primary membership of the student body for his anti-organizational activities. The Government of Assam was thanked for including Bishnupriya Manipuri as MIL in the curriculum of SEBA and AHSEC.</div>
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Similarly, Assam University and Gauhati University were complimented for inducting Bishnupriya Manipuri as MIL in their courses of higher studies. The higher secondary education wing of the Assam Government was particularly complimented for incorporating Bishnupriya Manipuri language in the curriculum of Assam University and Gauhati University. In order to press the Centre for including Bishnupriya Manipuri as OBC and also for starting separate cell of Bishnupriya Manipuri language in AIR and DDK, both the Union and Parishad will have no alternative than to go for long drawn agitation.</div>
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Kripa Nath Malah, MLA of Ratabari, was specially thanked for extending all possible help in the broader interest of the community. A resolution was adopted in the conference to constitute ‘Bishnupriya Manipuri Talent Search Examination Board’ for holding Bishnupriya Manipuri talent search examination for the talented students from this year of 2017. The conference has been considered significant and well attended with 500 representatives and delegates from different places of Barak Valley. It has also been claimed apart from these delegates, more than hundred students turned up from different educational institutions of the valley.</div>
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In the open session of the conference were present senior most litterateur and the general secretary of Bishnupriya Manipuri Sahitya Sabha, Nabendra Chandra Sinha, editor of ‘Abhiman’ news paper, Tambak Sena Sinha, social activist, Subal Sinha, former chairman of Ganasangram Parishad, Rajlakshmi Sinha, working president of the women wing, Mahendra Sinha, president, Primary Teachers Association, and Bimal Sinha, vice president, Bishnupriya Manipuri Language Teaching, Training, Diploma Holders Association, among others.</div>
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The resolutions adopted in the open session which were widely supported aimed at promoting the interests of the students and youths of the community. The help and cooperation of all sections people of the society were sought. Rajkumar Anilkrishna, chief advisor, presided over the open session. The one day open session concluded on a positive note, impressing upon the members of both the Union and the Parishad to work in close coordination and in the larger interest of the community.</div>
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Courtesy: The Sentinel</div>
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---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-54348646568244548752016-12-23T22:58:00.000+05:302016-12-23T22:58:42.034+05:30DILS Lakshmindra Sinha’s Hindi poetry book ‘Mitti ki Chaaya’<div dir="ltr" style="text-align: left;" trbidi="on">
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<tr><td class="tr-caption" style="text-align: center;">DILS Lakshmindra Sinha being felicitated by Rastriya Kavi Sangam</td></tr>
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We the people of the Indian subcontinent share a common civilization framework, and DILS Lakshmindra Sinha’s Hindi poetry book ‘Mitti ki Chaaya’ is one such attempt deepening and widening the cultural unity of all the people. The collection of poems by him is an attempt to share the same oneness that sprout in this great land called Bharat.</div>
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Beginning with the poem, ‘Mein Brahmaputra hoon’, ‘Is Mahan Desh ke’, ‘Atmagat ki Chitthi’, DILS Lakshmindra Sinha has penned his thought to the far and wide civil war that took place in Somalia in 1998. In the same breathe, how a serial bomb blast that rocked Guwahati years ago would go unnoticed by the poet. The poems ‘Somalia 1998’ and ‘October 30: Ek Mrit Yuvti’ find expression of the pain and anguish.</div>
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DILS Lakshmindra Sinha in the introductory page ‘Mere Anubhav’ echoes with countless voice unheard in the modern democratic India that being a linguistic minority has become a curse.</div>
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“यह तो सच हैं की इस देश में भाषिक संख्यालघु होना एक अभिशाप है.”</div>
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The soul of true democracy in India is missing; it has become more of a number game of votes. In the individual level, however, the same curse comes as a blessing to learn a lot of languages, the poet writes. </div>
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“यह मेरे सौभाग्य हें की मुझे अंग्रेजी, हिंदी, असमिया और बांगला इत्यादि शीखने के साथ साथ इन भाषाओ के साहित्य और संस्कृति से परिचय होने का अवसर मिला हैं”</div>
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The poem “आत्मघात की चिट्ठी” very well narrates the suicidal path that we are treading towards leaving behinds Raslila, Rakhowal, Manglarti, Firaal, Joydeb, Haribola, Holi. And the quality of life that we will be leading in future, DILS Lakshmindra Sinha writes:</div>
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सूखा होगा हमारा जीवन-रस,</div>
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रहेंगे नहीं नाड़ी की गति और ह्रदय जैसा कुछ </div>
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आहिस्ते आहिस्ते हो जायेंगे सब </div>
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चट्टान, नहीं तो यन्त्र </div>
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नहीं तो हिम-बर्फ </div>
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यह सब समझते हुए भी हम जा रहे हैं </div>
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भविष्य के आत्मघात के रास्ते पर</div>
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The collection of poems by DILS Lakshmindra Sinha is definitely the outcome of many peoples’ effort, and the poet has mentioned many well-renowned personalities. Ashok Verma from Silchar, Kishor Kumar Jain, Hindi Sentinel Editor Dinkar Kumar, Hemraj Meena, Director Kendriya Hindi Sansthan.</div>
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DILS Lakshmindra Sinha was recently felicitated by the Rastriya Kavi Sangam with the title of ‘Sahitya Shree Samman’ in Jhunjhunu, Rajasthan.</div>
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---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-52831062471492270112016-12-22T00:52:00.000+05:302016-12-22T17:18:17.279+05:30Breaking Manipur : Western Interventions in Manipuri Faultines<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>By RK Rishikesh Sinha</b></div>
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<a href="http://mdoner.gov.in/sites/default/files/silo4_content/map_icon/Manipur.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://mdoner.gov.in/sites/default/files/silo4_content/map_icon/Manipur.jpg" height="320" width="301" /></a></div>
Thanks to Rajiv Malhotra’s path breaking book “<a href="http://www.amazon.in/Breaking-india-Interventions-Dravidian-Faultlines/dp/8191067374" target="_blank">Breaking India</a> – Western Interventions in Dravidian and Dalit Faultlines”, that shook people like me out of their comfort zone. He is the rarest breed of Indian intellectual who has disrupted the whole Indian narrative of our history, Indology, sociology, anthropology, Sanskrit, South Asian Studies and other related fields.</div>
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After reading the book, I am assured that there are lot of forces working in Manipur, and Hinduism is at receiving end. The Hindu Meitei are in siege. The practitioners of the Hindu Dharma are fighting a war against a well orchestrated enemy of US and European churches, academics, think-tanks, foundations, governments and human rights groups. The script followed in Dravidian and Dalit chauvinism has been photocopied in Manipur.</div>
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It is impossible to study done by Rajiv Malhotra in his fatty 626-page book ‘Breaking India’ to be narrated here. The body of work (in the form of books) done by the author has not been done in India since centuries. The West starting with colonialism and till today is studying India at various capacities. And we Indians never studied them. We accepted every western-originated stuff without an iota of doubt and happily implemented it in India. As all this stuff are God-given.</div>
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Here is the summary of the book that is carried in the jacket of the book.</div>
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India’s integrity is being undermined by three global networks that have well-established operating bases inside India: (i) Islamic radicalism linked with Pakistan; (ii) Maoists and Marxist radicals supported by China via intermediaries such as Nepal; and (iii) Dravidian and Dalit identity separatism being fostered by the West in the name of human rights. The book focuses on the third: the role of the US and European churches, academics, think-tanks, foundations, governments and human rights groups in fostering separation of the identities of Dravidian and Dalit communities from the rest of India. […] The book reveals how outdated racial theories continue to provide academic frameworks and fuel the rhetoric that can trigger civil wars and genocides. The Dravidian movement’s 200-year history has such worrying origins.</blockquote>
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Western Academic Construction of Aryan Race</h2>
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The book beautifully traces back the circumstances in which the Aryan/ Aryan Race was invented in western academic circles and its implication in Europe, India, Sri Lanka, and Africa. The book gives a death blow to all those who are riding in the Aryan Race bandwagon.</div>
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In the case of Europe</h3>
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In the eighteenth century, when the traditional religious belief of be Europe was threatened by the Enlightenment, Europeans looked for a golden past. Many hoped they could find it in India, which had been the source of much of Europe’s imports for centuries. In this search for identity, they began to hypothesise and construct an idealized ‘Aryan race’ through distorted reading of Indian scriptures. Fed by virulent German nationalism, anti-Semitism and Race Science, this manipulation ultimately led to the Nazism and the Holocaust.</div>
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In case of India</h3>
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In the late eighteenth century, the Indologist Max Muller proposed the Aryan category strictly as a linguistic group, but it soon got transformed into the Aryan race by colonial administrators who used Race Science to make a taxonomical division of traditional Indian communities. The castes designated as ‘non-Aryan’ were marginalized or excluded in depictions of Hindu society. In parallel, the Church evangelists working in South India constructed a Dravidian race identity. They de-linked Tamil Culture from its pan-Indian cultural matrix, and claimed that its spirituality was closer to Christianity than to the Aryan North Indian culture</div>
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Applying the same in Manipur, we find the same script. There has been and it is going on to delink Manipuri culture from pan Indian Hindu cultural matrix by Church evangelist and ethnic identity sympathizers. In this separation process, Hinduism has been sidelined; consequently the Hindu meitei population is falling to Christianity like the Dravidians. And those who are following the native religion like Sanamahism, it is very visibly written on the wall that once Hindu dharmic thought gets demised, in no time the local faith will be presented in state museum. Since only the Hindu thought can accommodate any localized religious faith. Neither Islam nor Christianity can accommodate localized religion.</div>
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A must-read book for every Indian shows how in the study of India, the Aryan race that was actually the creation for the European Identity politics took its path. The role played by the colonial Indologists, European Romanticists, German-identity crisis, Race Science gave the grand shape of Aryans, and later transforming it into the Aryan Race.</div>
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The author joins the dots of the works done by Sir William Jones (explained the relationship between Sanskrit and European languages through the Biblical story of the Tower of Babel. This myth became the blueprint for the racist interpretation of Indian society; justified British rule in India as a civilizing mission to rescue the Indians, who had corrupted the ‘original Biblical truth’), Franz Bopp (he coined ‘Indo European’ to end the schism between Germanic and non-Germanic European), Johann Gottfried (claimed Sanskrit belonged to his Indo-European ‘Aryan’ past; the discovery of India was the re-discovery of Europe); Karl Wilhelm Friedrich Schlegel (claimed modern Germans had migrated from India); Ernest Renan (hypothesized Aryans were more creative because of their mythology and the proliferation of gods); Friedrich Max Muller (a functionary for the colonialists and for Christian evangelist, he saw Indian civilization, especially its multiple gods, as a corrupt form of ancient glory); Adolphe Pictet (claimed ancient Indians had primitive monotheism, later fell into polytheism in order to explain natural phenomena); Rudolph Friedrich Grau (his books were used by missionaries to embed Vedic thought within Christian symbols for the Hindu people conversion); Joseph Arthur Comte de Gobineau (claimed European Aryans got debased by mixing with darker native races); Houston Stewart Chamberlain (his book linked Indian caste with race), Herbert Hope Risley (his research classified Indians into seven major races with Aryans and Dravidians as the two opposite poles, and morphs Jati-Varna into race), Sheldon Pollock (he is a Padmashri awardee Government of India, Sanskrit scholar, he claims Sanskrit/ Ramayana/ Mahabharata is political, oppressive, dead; Valimiki Ramayan came after Buddhist influence).</div>
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It is unfortunate that still we Indians are carrying the baggage of Aryan and Aryan race description that was developed by Christianized Eurocentric people to understand the Indian society.</div>
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Inventing the Dravidian Race/ Dravidian Christianity</h2>
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The book then goes into describing how the Dravidian Race is invented by Reverend John Stevenson, who was sent by the Scottish Missionary Society, and Brian Houghton Hodgson. It goes further stating how the conspiracy is born that is of cunning Aryan Brahmins exploited innocent Dravidians. In the section ‘De-Indianizing the Tamil traditions’, the author writes : since colonial days, there has been an ongoing attempt to construct an ethnic-religious Tamil identity separate from the rest of India, and to find Christian roots for this so-called ‘Tamil Religion’.<br />
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Social Institutional Control of Social Discourse in India</h2>
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The West axis with Academy, Funding Agencies, Churches, Government influence Indian intellectuals, academic institutions in the academy, media and NGOs. For example, the US government uses USAID to channel funds through transnational evangelical organisations such as World Vision. Funding Agencies: Infemit, a transnational network of evangelicals targeting India, is funded by Crowell Trust, a US-based Christian fundamentalist funding agency. Academy: the academic study of India overlaps with a type of activism that encourages centrifugal forces in India. Churches: the US-based evangelical movement launched Dalit Freedom Network, which is in turn has an Indian associate called All India Christian Council (AICC). Church backed institutional networks in India have considerable influence and support of Western government organisations. Media: there is an extensive Christian evangelical media network in India aligned with 'secular' media. </div>
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Conclusion</h2>
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Today the Hindu Meitei in particular and Hindus all over India are oblivious of the danger we have been engulfed. Our so-called secular media/ academicians/ politicians / intellectuals are corrupt and are anti-Hindu. Manipur has been turned into a laboratory to convert Hindus by Christians. The community has been targeted by notorious Christian organization Joshua Project. Like the Tamil / Dravidian identity separatism that has been constructed with the backing of western government-church-academic-think tanks nexus, Manipur and Hindu Meitei are under siege from this forces. The million dollar question is when Hindu Meitei would turn their gaze towards the Christian forces in Manipur and come out with a book similar to Rajiv Malhotra book with the title “Breaking Manipur- Western Interventions in Manipuri Faultines”.
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---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-48520515711433103192016-12-20T01:50:00.002+05:302016-12-20T01:59:34.418+05:30Christian Bishnupriya Manipuri vs Hindu Bishnupriya Manipuri<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>By RK Rishikesh Sinha</b></div>
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Here is a hypothetical conversation between Hindu Bishnupriya Manipuri and newly converted, anti Hindu, colonised, western, Church-dictated Christian Bishnupriya Manipuri. It is a caricature to understand basically <a href="http://bishnupriyamanipuri.blogspot.in/2016/12/how-to-define-hindu-dharma.html" target="_blank">Hindu Dharma</a> and Christianity, inspired from the <a href="http://amzn.to/2fggNzl" target="_blank">Rajiv Malhotra-authored book Being Different</a> - An Indian challenge to Western Universalism.</div>
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<b>Christian Bishnupriya Manipuri :</b> Mine is the only one true religion and everyone should convert to it.</div>
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<b>Hindu Bishnupriya Manipuri:</b> This attitude stems from your ‘exclusivism’ of your religion. My Hindu dharma not only allows religious pluralism but it is built on it. I don’t have to convert you. I have respect for you, but it is ‘mutual’. By the way <a href="http://bishnupriyamanipuri.blogspot.in/2016/11/bishnupriya-manipuris-in-target.html" target="_blank">Bishnupriya Manipuri is a Hindu jati</a>. We have varna and jati, and there is no 'caste'.</div>
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<b>Christian Bishnupriya Manipuri : </b>‘Religious tolerance’ shows how good we are towards your Hindu religion.</div>
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<b>Hindu Bishnupriya Manipuri:</b> 'Tolerance' is a patronizing way to say that my Hindu dharma is bogus. It is a posture of condescension and an accommodation due to political pressures. We need ‘mutual respect’. To respect someone’s faith implies that it is seen as legitimate for that person.</div>
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<b>Christian Bishnupriya Manipuri :</b> Inculturation shows respect for your dharmic culture.</div>
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<b>Hindu Bishnupriya Manipuri:</b> It is a deception used to gain easy entry to my jati and dharma. The strategy is to subvert my dharma.</div>
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<b>Christian Bishnupriya Manipuri :</b> Your Dharma is incomprehensible to me, hence useless and ignorable. </div>
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<b>Hindu Bishnupriya Manipuri:</b> This is a false assumption means to retain your domination in philosophy.</div>
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<b>Christian Bishnupriya Manipuri :</b> Equality demands that we erase difference.</div>
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<b>Hindu Bishnupriya Manipuri:</b> Only by respecting difference can there be true equality. If I mimic your western culture, it does not bring equality but servility.</div>
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<b>Christian Bishnupriya Manipuri :</b> Remaining different would isolate you from globalization.</div>
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<b>Hindu Bishnupriya Manipuri:</b> We can be different and yet be positively engaged, only in office, bus, shops. You are not welcomed in my home and in my social space. Why don't you understand, your understanding of <a href="http://bishnupriyamanipuri.blogspot.in/2016/11/christianity-adam-and-eve-story-in.html" target="_blank">Jesus and Christian theology</a> is very different to my dharma.</div>
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<b>Abrahamic Bishnupriya Manipuri :</b> Difference causes tensions, so we must become the same in order to end tensions.</div>
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<b>Hindu Bishnupriya Manipuri:</b> Difference that is based on supremacy does cause tensions, but difference built on unity-in-diversity and harmony does not.</div>
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<b>Christian Bishnupriya Manipuri :</b> Cross-cultural fertilization is good and that is why ‘fusion’ into a single global culture is natural.</div>
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<b>Hindu Bishnupriya Manipuri:</b> ‘Diversity’ brings deeper cross-cultural fertilization which is sustainable in the long run. Erasing difference will relocate my jati and dharma in museums, ending the cross cultural fertilization, as has happened in the case of native Americans.</div>
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<b>Christian Bishnupriya Manipuri :</b> Advaita Vedanta says that everything is One, so why bother with difference.</div>
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<b>Hindu Bishnupriya Manipuri:</b> It is a misrepresentation of Vedanta to say that, since the existence of our world is only relative and not absolute , no worldly outcomes should matter. In truth, no school of dharma calls for the abandonment of the relative world, and every school of dharma encourages responsible action without attachments to the rewards. If difference did not exist in the relative reality, there would be no ethics, because dharma and adharma would be viewed with indifference.</div>
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<b>Christian Bishnupriya Manipuri :</b> Western liberalism has already embraced difference.</div>
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<b>Hindu Bishnupriya Manipuri:</b> In western liberalism, religious diversity does not enjoy the same place as racial and gender diversity. ‘Religious tolerance’ is disrespectful of difference. The other common policy is the sameness of all faiths, which dilutes their difference.</div>
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<b>Christian Bishnupriya Manipuri :</b> Secularism represents progress as defined by the trajectory of western history.</div>
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<b>Hindu Bishnupriya Manipuri:</b> The West’s historical experience is not universal. Forcing all civilizations to follow the west does not bring humanity the benefits of others experiences.</div>
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<b>Christian</b> <b>Bishnupriya Manipuri :</b> Hindutva ideology asserts difference the Indian way. </div>
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<b>Hindu Bishnupriya Manipuri:</b> It is too political and reactionary, and has adopted some western approaches to difference such as emphasis on a 'unique history'. </div>
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---------------------</div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-7731667163244649653.post-69521105907206487742016-12-12T23:31:00.001+05:302016-12-13T20:11:30.017+05:30How to define Hindu Dharma?<div dir="ltr" style="text-align: left;" trbidi="on">
<b>By RK Rishikesh Sinha
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Our Sanatan Hindu Dharma has always been misunderstood with myths and misconceptions. Unfortunately, these have gone deep into the Hindu psyche through the western academia, mass media, and due to the lack of knowledge about our Dharma. Supported by western academia, these myths and wrong notions have been accepted unfortunately by westernised / colonised / christianised / liberalised Hindus of contemporary India. Their entire mission is to destroy everything that qualifies Hindu Dharma. Therefore, we Hindus are not able to define what the Hindu Dharma is.<br />
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Rajiv Malhotra’s book <a href="http://amzn.to/2hmAXoV" target="_blank">Indra’s Net</a>, traces back the main source that are rooted in the western academia. And gives a befitting reply to each of the myths. In doing so, the author brilliantly defines Hinduism using the ‘forest’, the ‘computer industry’ and the ‘banyan tree’ as metaphors. He analyses step by step the various aspects, facets and constituents of the Hindu Dharma and establishes its unity which manifests itself in diversity and vice versa. It makes a very important point that there is an integral unity that exists amongst the various traditions in India as opposed to synthetic unity which is visible amongst the Abrahamic religions i.e. Christianity, Islam and Judaism. It is a must read book by Hindus and non Hindus to understand the length, breadth, and depth of the Hindu Dharma.</div>
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The climax of the book comes when he proposes ‘astika’ and ‘nastika’ attributes, like the ISO Standard, to set the ‘Hinduism’ boundary straight and intact. The laxman rekha demarcates Hinduism with other Judeo-Christian faiths (Judaism, Christianity, Islam).</div>
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How one could define Hinduism?
The moment we’re asked to define Hinduism. We blurt out ‘it is a way of living’. With the same logic, Osama Bin Laden, Hitler and people of other faiths have their own ‘way of life’. Therefore, Rajiv Malhotra has given three descriptions to define Hinduism. </div>
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Hinduism is like a forest</h2>
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Rajiv Molhatra aptly defines Hinduism metaphorically with that of a forest. In the forest, thousands of species of animals, plants and microorganisms exist in a state of mutual independence. In the forest microcosm, there exist many worlds-within-world, which are never separate or isolated from one another. All the elements of forest are immensely adaptive to one another, and easily mutate or fuse into new forms over time. The forest loves to play host, and is never closed to outsiders. The growth of a forest is organic; new forms of life co-exist without requiring the destruction of prior ones. </div>
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Hinduism is like a banyan tree</h2>
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Another metaphor that the author uses to define Hinduism is that of a banyan tree, beloved in myths and stories across Asia. The banyan tree is unique among trees in that the branches sprout and bow down to the ground, becoming additional roots of the same tree, forming eventually into a trunk in its own right. The tree is a single structure but functions like a complex, self-organising network, providing shelter and nourishment to birds, beasts and humans.</div>
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The metaphors of ‘forest’ and ‘banyan tree’ explain why people living in Hindu culture are comfortable with pluralism and complexity.</div>
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Hinduism is equivalent to the computer industry</h2>
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Another approach/ model that he uses to describe Hinduism is by making it equivalent to the computer industry. One can assemble different kinds of computers by selecting from array of components (disk drives, screens, operating software, memory, printers etc). Although there are many manufacturers making each component, they share a certain common standards and architectural principles. There are consumers in the market who can themselves assemble the components and make a computer. And there are those who go by systems integrators like Dell, HP, Toshiba etc.</div>
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In the Dharma tradition, the role of system integrators is played by individual gurus and sampradayas. Like the computer industry, Hinduism can be seen as:<br />
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<li>(a) open architecture: for spiritual quest as well as guidance for one’s life;</li>
<li>(b) Modular: depending on one’s individual choice. One can choose one’s own ista-devata (personal deity of choice) and other devatas; extending it to other aspects like festivals, sacred texts, cosmological world view etc. It is this architecture that provides pluralism and flexibility;</li>
<li>(c) Pre-packaged solutions: Practitioners who are incapable of configuring their spiritual path can go with this aspect by following any of the competing sampradayas;</li>
<li>(d) Customization: it is a do-it-yourself option available for advanced learners/ practitioners who can configure a system responsively;</li>
<li>(e) Research and Development (R&D): in house R&D by individuals and sampradaya can come up with ideas and practices in the marketplace;</li>
<li>(f) No centralized control mechanism: like the internet, there is no center, no owner, no founder, no authority to enforce ‘right’ for all people;</li>
<li>(g) Not history centric: there is no requirement to study the history of the system to participate.</li>
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These characteristics are not available with other desert-based religions (Islam, Christianity originated in desert). To safeguard the Hindu systems to work at best, like we scan our computers to delete malwares, Rajiv Malhotra in his insightful and first-of-its kind book Indra’s Net mentions some poison pills/ porcupine defence to guard it from ‘digestion’ and ‘self-destruction’.
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