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CHAPTER – FOUR

MANIPURI MARRIAGE

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4.0. Manipuri Marriage

4.1 Concept of Marriage:

Marriage is in many respects, the important social institution in

every society, whether primitive and civilized. The stability of human

society depends upon this universal and primary institution. The very

basic of the family and the society are organized and fulfilled through

marriage. On account of its vital importance, the sanctity and permanence

of marriage has been emphasized in all societies. Every society has its

own marriage system. Manipuri societies of Barak Valley too have their

own elaborate marriage system. To them marriage mean the sacred and

ceremonial of woman with a man with due religion rites. In the Manipuri

society, the term marriage is known as “Luhongba” which is a synthesis

of two words -“Lu” and “Hongba.” The term “Lu” means “Head” and

“Hongba” means “Solemnize” or “Change”. In short, the surname, clan

and tradition of the girl Changes with marriage.1

In the Manipuri marriage, the rite “Kujaba” plays a very

important note. The most important ingredient of Manipuri marriage

ceremonies lies in the concept of Kujaba which consists of one big

earthen plate called “Kambi” containing the prescribed of quantity of

husked-rice, a hand of banana having odd numbers, the prescribed fruits

having good smell, permissible loin-cloth (dhoti), shirt, turban, comb,

scissor, nail cutter and knife. On the day of Heijingpot ritual (will be

described in detail later), this gift is first given from the groom to the

bride. Then on the day of marriage the second gift of Kujaba is given by

1 Shyam Singh, Angom : The Social Philosophy of the Meiteis, Manipur University Thesis, 2002; p.24.

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the bride to the groom. By a garland of fresh flowers, the five fingers

each from both the bride and groom are tied together and on it the Kujaba

is placed till the completion of the rite. In short, this rite is the starting

point of a new life. The implication of this rite is that both the newly

marriage couple have equal responsibilities of life’s burden under a joint

hand.

There are four elements in the concept of Kujaba. They are - the

earth, the food-grain, the cloth and accessories. The internal significance

is that both the newly couple require all these things for their livelihood.

Kujaba is the blessing for starting a new thought of life, the end of past

chapter of the girl’s life and changing the head of the family form father

to husband.

4.2. Manipuri Marriage and its kinds:

Though the Manipuris of Barak Valley perform their marriage

ceremonies according to the Hindu way but they still practice some of

their traditional marriage systems along with the Hindu way of marriage

system. Some section of the population even performs their marriage

system completely according to the traditional marriage system. In the

Manipuri society of Barak valley there are three forms of marriage. They

are (i) Marriage through engagement (ii) Kanyakatpa and (3) Chelhong

(love marriage). Among them marriage through engagement is the most

prestigious form of marriage.

4.2.1. Marriage through engagement:

Marriage through engagement is the most common form of

marriage among the Manipuris of Barak Valley. In this form of marriage,

interested male party will approach first to the female party following

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some customary laws. If both the parties agree to the proposal the date of

marriage will be fixed. The details about this form of marriage will be

discussed in the later pages.

4.2.2. Kanyakatpa:

In this form of marriage both the lovers take themselves decision to

become life partner and come out from their respective houses. After

getting the news about it elderly persons from both sides in a very simple

function will declare both the male and female husband and wife. In the

early days if the male and female came out from their houses, which were

known as ‘Chenba’ in Manipuri, no marriage ceremony was performed.

In fact, this type of marriage at that time was considered as a marriage of

a widow or divorcee.

4.2.3. Chelhong (Love marriage):

Now days this type of marriage is also gaining popularity among

the Manipuris of Barak Valley. In the earlier times, this form of marriage

is not even dreamt of. At present, this type of marriage is almost same

with the first form of marriage. Only the difference is that if the male and

female are found to be from the same yek, which is not allowed according

to the Manipuri customary laws some adjustment will be made by the

priest while performing the rites and rituals.

4.3. Stages of Marriage:

As mentioned before, marriage through engagement is the most

common form of marriage among the Manipuris of Barak Valley, in this

form of marriage there are five stages. They are – Hainaba,

Yathongthanaba, Waroipotpuba, Heinjing pothpuba and Luhongba.

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4.3.1. Hainaba:

It is the preliminary stage, where the interested male parents first

approach to the female party with some gifts of fruits and other items. If

both the parties agree and if it is found suitable according to the Yek

theory and also favourable from the astrological points of view, then both

the parties fix another date for next formality – Yathangthanaba.

4.3.2. Yathangthanaba:

This is the ceremonial agreement and giving the consent for the

marriage by the head of girl’s family. This function is held at the house of

the girl. In this ritual the eldest male member from the groom’s family

along with some relatives come to the bride’s house. Both the parties

made negotiation and agreement in connection to the date of the

ceremonial marriage.

4.3.3. Waroipotpuba:

This is the third stage of Manipuri marriage. In the Manipuri

society of Barak valley this particular ceremony is sometimes called

Heikat-Leikat Puba. In fact, Waroipot-puba was also practiced in this

area in the earliest days. Regarding the elaborate arrangement of the

marriage this is actually the ceremonial agreement and final setting up of

the two parties. In this ceremony the groom’s family with friend and

relatives approach to the girls house with fruits, sweets and other things

which are to be offered to Sanamahi, the family God of girl’s house.

4.3.4. Heijing-Pot or Haija-Pot:

Heijing-Pot or Haija- Pot is the ceremony which can be termed as

the first part of the ceremonial marriage of the Manipuris. This is the

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important stage of the marriage. Through this function marriage is made

known to all. In this rite groom’s parents, relatives, friends and invitees

come together to the house of the bride with seven varieties of fruits,

clothes and kabok(parched rice) in decorated baskets called ‘Phingairuk

’and ‘Heijing Kharai’( decorative container made of bamboo with cover).

One phingairuk contains fruits for ancestor’s deities and another for

Lamlai( local deities). Special clothes and gold ornaments for the bride

are also brought in this occasion. Now-a-days different kinds of sweets

are also included in the baskets. In earlier days, according to the Manipuri

tradition the girl is taken to be full blooming flower in the garden of her

parents. The groom’s parents offer fruits to the parents of the bride as the

price of the flower. A particular fruit called Heikru is traditionally taken

to be the chief fruit. There may be other fruits of several kinds, but

without this fruit all are meaningless. Seven Heikru fruits are placed in

the bamboo baskets. If this fruits are not available, being out of season, its

branches are used. These are placed along with other six varieties of

fruits. However now-a-days except the offering of these entire things to

the Yumlai (Home-God), Sanamahi and Lamlai (Local deities) some

changes are noticed in this rite. After all these baskets are placed in their

respective places, the bride and the groom’s father jointly pray to the

supreme ancestors. After the completion of these formalities, one senior

Brahmin asks the reason for the arrangement; at that time the formal

announcement of marriage between the daughter and son is announced by

both the father of bride and groom. In this way, in front of the public

gathering, the ceremonial recognition of the marriage is made. Then the

elderly male relatives prostrate themselves to each other. Finally the

kabok and sweets which are there in the baskets, meant for the general

public are distributed to them.

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4.4. Bar-Barton or Piba Lei-Laangba2:

It is the formal invitation to the groom from the bride’s side for

marriage. In the earlier days, it was performed one day ahead before the

actual marriage. At present, it is generally performed just before the

actual marriage. On this day, a boy preferably younger brother of the

bride will come to the place where the groom is taking rest. For this ritual

a garland of flower is prepared along with Lei-Chandan and Pana-Kwa

(Betel-nuts and betel-leaves in a decorated banana leaf) bound nicely by a

white cloth. The groom, prepared for the ritual, wearing Pheijam and

Pungyat and sits on a mat facing the east. Then the younger brother

taking out the well prepared Pana-Kwa will place before the groom and

will bow down making a request formally to come to the ceremony. After

that the boy will garland the groom. The parents of the groom will present

some amount of money to the boy and the elderly person who have

accompanied the boy. This is a healthy convention with show of respect

and regard on both sides. This is the specialty of Manipuri society.

4.5. The Ceremony of Wedding:

Ritualistic preparations are made both at the residence of groom

and the bride on the day of marriage. So marriage cannot be held during

the ritually unclean period of either family. Nat Sankirtana plays an

important role in the Manipuir marriage ceremony. In most of the Hindu

social marriage, it is observed that ‘yagna’ or sacrifice plays very

important role. Both the bride and the groom promise each other in front

of Nat Sankirtana as they believe Nat Sankirtana itself is a great

sacrifice. 2 Piba Lei-Laangba – Bar- Barton is also popularly known as Piba Lei-Laangba among the Manipuris of Barak Valley.

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It is observed that the Nat Sankirtana performed in any other

occasion has a number of differences with marriage ceremony. Usually,

in connection with the marriage ceremony the Nat Sankirtana is not

performed in the village mandop. Generally, in the house of the bride the

marriage pandals are constructed. In this also certain rules and regulations

are to be strictly followed. A ‘Kunja’ is to be constructed by a decorative

hand following certain rules. In the middle of the marriage pandal, seat

for the bride-groom is arranged by Sambhasa and Sebaris in the specific

stage of the Sankirtana. It may be mentioned her that it is compulsory to

offer (Lei-Chandan) to all the invitees by Arangpham. It will be followed

by presentation of betel-nuts and betel-leaves in a decorated piece of

banana-leaves.

The Nat Sankirtana singing begins after the arrival of the groom’s

party. Following the basic sequence of Nat Sankirtana tradition the pung

initiates its Raga and Isheihanba begins the singing. In this way Nat

Sankirtana of marriage ceremony proceeds by its fundamental structure

of Talas i.e. Ragahouba, Tintal, Men, Tanchap and Menkup. However,

Raga Achouba is not perfomed in the marriage ceremony. Generally it is

performed on the death ceremony. In Barak Valley, in the occasion of

marriage ceremony of Nat Sankirtana, Moibung-Khongba is not included.

Further, it is observed that the participation of Khonghangpham is absent

in Manipur, but is found in Barak Valley.

4.6. Bor-Puja and Bor-Yatra:

One would find an excellent grandeur and pomp at the marriage

function of the Manipuri society of the Barak valley. On the day of

marriage after the bridegroom is fully dressed up with traditional dress he

will be made seated on a new Kouna Phak (mat) covered with a white

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cloth on the right side of the corridor of the house facing the eastward. It

is a simple ceremony where a metallic-pot with full half of water and a

mirror with stand are placed in front of the groom so that he can see

himself in the mirror. The other items required are – arranged fruits in

decorated two banana-leaves, two numbers of betel-leaves, a Ghot,

incense, husked rice, sesamum, mango-leaves, dubri (a kind of grass) etc.

In the left side of the groom two numbers of small flag of white colour, a

pot filled with water, white flower, cinnabar, Arthaki ( a kind of fruit),

Lei-Chandan( flower and sandal), a betel-nut, one banana, Dakshina,

Dakshina for five Panch-Devata ( five gods) and Tusli-patra will be kept.

On the other hand in the left side of the groom milk, ghee, rice, gold,

silver and five numbers of Dona(prepared from banana-leaves) will be

kept. Then after seeing the auspicious moment, the Brahmin will perform

puja. After that the groom will pray to Sanamahi and Leimarel Ima of the

house, pay his respect to his parent and near elderly relatives of the

family and proceeds for the bride’s house along with all his friends,

relatives and invitees. An umbrella, a nice Chaisel (a broad mouthed

utensil), a mirror are required to be taken along with him by his friends.

There are also certain other things to be filled up in the Phingairuk which

are to be taken to the house of the bride. They are:- Chengluk- Nungshang

(mainly filled with raw rice), Apokpa’s Phingairuk( containing different

kinds of fruits), Lamlai’s Phingairuk, Ushin Nga ( containing fish for the

ritual Meetam Nga-Thaba), Phingairuk, Athenpot luk-mai (decoratedly

arranged raw rice with different kinds of vegetables) etc. For the welfare

and prosperity and long life with issues for the newly married couples

these things are essential. The carriers of these Phingairuks are to be

arranged in serial manner leading first by the “Chengluk Nungsang Pubi’

and followed by others. The women who will carry these Phingairuks

will all dress up with nice traditional clothes wearing all sorts of gold

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ornaments. The mother of the groom will go ahead of the groom and the

other followed them either on foot if it is near or if far in vehicles. In

front of all of them a band party proceeds.

4.7. Entry of the Groom in the Mandop:

In the Barak valley, in the afternoon of the wedding day the

marriage party generally reaches the bride’s village led by the woman

Lai-Pot Pubi. This very woman must bear children; the eldest one must

be a son and be still living. She must also be married according to the

correct customary rites and she must not be a widow. Arrival of groom

party in the village is usually informed by a messenger. The groom and

his party take rest at a temporary camp nearby the house of the bride. The

groom will be guided by a well experienced person who will guide him in

every ritual. The guide of the groom is known as Bor Senaba. Just after

receiving the massage of the groom’s arrival the Nat Sankirtana begins

with the Jaidhwani of the Mandop Mapu. After that the groom and his

party are invited by a messenger to enter into the Sankitana Mandop. For

the reception of the groom an elaborate arrangement is made at the

entrance of the bride’s house. The reception is to be led by bride’s mother

and her team. The bride will be welcomed with beautifully arranged

Deoti (traditional torch prepared from bamboo) lighted with fire,

throwing incense and kabok aphaba(fried rice). This process is repeated

three times. This rite is called ‘Deoti-Okpa’. Then the groom prostrate to

bride’s mother as a mark of honour and respect. After that the groom and

his followers enter into the Kunja and prostrate towards the Sankirtana

which is going on in full swing. Like that of other invitees the

Arangpham will offer Lei-Chandan to all the member of the groom’s

party followed, by presentation of betel-nuts and betel-leaves. Generally,

in the north-east side of the Mandop the seating arrangement for the

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groom is prepared. The seating arrangement of the invitees and relatives

is prepared in the southern and south-western side of the Mandop. All the

persons take their sects according to their seniority. After the groom takes

seat the Sebari offers ‘Lei-Chandan’ to him. In the mean time the Nat

Sankirtana which is continuously progress in singing with Cholom of

Pung Yeiba reaches its stage called Menthaba. A two seated chair known

as Luhong-Phan is placed in its specific spot after Men and Brahmin and

the father of the bride perform related rituals by chanting hymns. After

this, the groom is asked to take seat which is placed in the centre of the

Sankitana. The groom comes to the Sankirtana Kunja and prostrate to the

elders, especially parents, the bride’s mother and other Brahmins and sits

in the Luhong Phan. Then, again the bride’s father and the priest perform

related rituals by chanting mantras. During this period Sankirtana palas

sing in sitting position. It may be mentioned here that now-a-days it

becomes a tradition to give some amount of money as a sign of

appreciation to the members of the Nat Sankirtana party in a specific

stages while they are singing by the relatives of both bride and groom and

the invitees.

When the puja ritual is completed in front of the groom, the bride

is brought by her female companions in the middle of the Kunja. It may

be mentioned here that before she proceeds for Kunja a rite called ‘Kanya

puja’ will be performed after she is fully dressed up with marriage dress.

The Brahmin will conduct the rite. In that rite arranged fruits in decorated

two banana-leaves, two numbers of betel-leaves and five other items in a

Dona will be kept. The five items are – gold, silver, rice, curd and ghee.

These items will be kept in the right side of the bride. In the left side

husked rice, a small flag of white colour, cinnabar, arthaki, dubri,

incense-pot, a betel-nut, one banana, dakshina, dakshina for Panch-Devta

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(Five Gods), a pot filled with water and flower are required. Like that of

the groom the bride will also be guided by a well experienced person. In

the Kunja she sits in front of the groom who is sitting on the Luhong-

Phan. After that the Brahmin performs puja and the right hand of the

bride is placed on the right hand of the groom, than the Brahmin tightens

their hand together by kushrundju (rope made of kush plant). Then the

already prepared Kujapot on a Thali (a plate), containing husked rice, a

hand of banana having odd numbers, one dhoti and some other specific

articles is placed on their hands. In this occasion the relatives of the bride

give money one by one which is called Dan Peeba and at the last the

bride’s father completes the process. Then the thali is handed over to the

mother of the groom. This is called Dan Yaba. It may be mentioned here

that while the Kujaba is in the palms of the bride and the bridegroom a

special rite called “Meetam-Nga-Thaba” (letting loose fish into the

water) is performed. In this site, two Ngamu fishes, representing the bride

and the groom are let loose in the water and their movements are

observed carefully. Then the prospects of the couple are read. It is

considered to be a good omen if both of them swim together and if not, it

is taken as a bad omen for the couple. The internal concept of this ritual is

‘praying to Irailiema’, the goddess of water to shower blessing for the

prosperity and happiness of the couple. After this rite the bride stands up

carrying Kachali (brass made pot) on the left hand upward. She walks

ceremonially seven times around the groom clockwise and every time of

the completion of the round caste flowers upon the groom. This ritual is

called ‘Lei-Koiba’ (flower offering). The number of Lei-Koiba round is

now reduced to three or five times in some places. At the end of the round

the bride is given a pair of Kunda Pareng, garland of Kundo-flowers of

jasmine family which is to be garlanded to the groom and then she sits in

the left side of the Luhong-Phan. Kundo-flower is known as the witness

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flower of marriage. Then the groom takes off one garland and he garlands

the bride. The significance of such garlanding to each other is that both

are bound in both body and mind and soul and spirit for good. Man is all-

in-all for the woman who in turn will never leave the man as the creeper

does to a tree. After that the Brahmin tightens the Inafis of bride and

groom. Then the bride and groom stand up and bow down to the

Sankirtana; some of them come forward and give good wishes and recites

a prayer for affectionate union of the couple.

The last part of the ceremony is known as ‘Kangsubi Lannaba.’ In

this rite both the bride and groom will come together led by the bride

inside the house. They will be seated on right and left with their friends

and relatives. Then the bride will be given the sweet Kangsubi (A kind of

sweet made of black sesamum) and she will hand over it to the groom,

they can eat if so desire. This shows the love for each other. After that the

groom will come out of the house and he will bow down to the

Sankirtana party until that time the Sankirtana cannot be closed. Then the

marriage ceremony comes to end.

In the Manipuri marriage ceremonies there is a tradition of giving

‘Dakshina’ in the form of some amount of money to all the invitees

present in the marriage ceremony. This ‘Dakshina’ is to be paid first by

the bridegroom party and then by the party of the bride. Sometimes this

‘Dakshina’ is also paid in the form of kinds. It is to be mentioned here

that though there is no hard and first rule about the amount or value of the

kinds of Dakshina, while paying Dakshina by the bride party the amount

or value of Dakshina should not exceed to that of the bridegroom party.

The next ritual after the marriage ceremony is Mou-Thinba

(sending off the bride) – the bride along with her relatives and friends

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will proceed to the house of the groom. In the Manipuri marriage system,

there is a tradition of giving essential articles to be used by the bride They

include – cot beds with accessories, cupboards, kitchen wares etc. for her

daily use. Besides, the weaving loom and the accessories to be utilized by

her supposing she has to work for herself and the family are also given.

All these things combined are known as Aunpot (gift items). In the early

days bride used to be carried on the palanquin by four persons to the

house of the groom. However, in these days decorated well lighted car

with a big band party are being used. There is also great change in the

items of Aunpot, adding all sorts of modern utilities even car etc. Aunpot

are to be accompanied with the bride. However, now-a-days, they are

taken to the groom’s house before the arrival of the groom. When the

bride reaches the gate of the groom’s house a purification rite called

‘Deoti-Okpa’ is performed by kindling three torches and throwing puffed

rice over it. This is followed by ‘Mou-Okpa’ in which the mother-in-law

receives the bride and leads her embracing into the house.3

After the marriage ceremony on the fifth day, sumptuous lunch

called ‘Mapam Chakkouba’ or ‘Mangani chakkouba,’ popularly known

in Barak Valley is performed in the house of the bride in which the two

families choose friends and relatives to participate the lunch. After the

lunch the bride’s family present gifts, preferably clothes to the groom’s

party. After this ritual on a day fixed by both the parties another lunch

called ‘Ngai-Khangnaba’ is performed in the house of the groom at

which also the two families choose friends and relatives to participate the

lunch. In this rite also after the lunch the groom’s family present gifts

preferably clothes to the bride’s party. However the rite ‘Ngai-

3 Shyam Singh, Angom Op. cit. p. 31.

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Khangnaba’ is not popular in Manipur Valley and it is only practiced

among the Manipuris of Barak Valley.

Child marriage is not prevalent among the Manipuris of Barak

Valley. The marriage of boys and girls are arranged when they attained

maturity. As for general rule the wife is preferred to be younger from the

view point of age. But this does not stand in the way in selecting one’s

partner. Generally, the Manipuris follow monogamy, but there are also

instances of practicing polygamy form of marriage. Widow remarriage is

allowed in the Manipuri society only through the Kanyakatpa form of

marriage

4.8. Customary laws of the Manipuri marriage system

4.8.1. Marriage Rules:

There are several surnames of the Manipuris, which are prohibited

degrees of kindred in the Manipuri society. Some of them are Yek-

Thoknaba, Pendinnaba, Leinung- Pendinnaba, Shairuk- Tinnaba,

Mungnaba and Eee-Omnaba surnames which are prohibited to marry

each other.4

Some conditions are given below:

1. Both the parties must not be of the same Yek-Salai.

2. Neither party falls within the prohibited degrees of Peninnaba,

Shairuk-Tinnaba, Ee-Omnaba, Mungnaba etc.

3. Both the parties have attained puberty.5

4 Singh, Khelchandra : Manipuri Samajda Louna Yaba-Yadaba, Meeyeng 22 issue, Imphal, 1978; p.23. 5 Kirti Singh, Dr. M. ; Manipuri Samaj Hangatlakpa Amasung Choukhatlakpa, Imphal, 1976; p.57.

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If any party violates the above customary laws, they are given

punishment and excommunicated from the society. The details of the

prohibited degrees of marriage are discussed below:

4.8.1.1. YEK – SALAIES:

The Yek-Salais is a part and parcel of Manipuri Marriage system.

The Manipuris are exogamous and marriage within the clan or Yek is

strictly prohibited. The work ‘Yek-Salais’ means surnames having a

common ancestor.6 Persons who belong to the same Yek-Salai cannot

marry each other, and if they do so against the customary law, they would

be exiled as outcaste. Salai is another name of Yek.

If and only if there is Yek-Salai prohibition there is possible way to

marry, which is available to the seventh generation of the same Yek-

Saalai of different Sageis. In short the Yek-Salai relationship is

considered the most important way to the marriage.

The Manipuri society was divided into seven clans which was

known as Yek system. There are seven Yeks. They are – Ningthouja,

Angom, Khuman, Luwang, Kha-nganba, Moirang and Chenglei. Each

Yek was constituted by the combination of different units of lineage

called Sagei. In the Ningthouja yek there are 117 Sageis – 1. Yengkhom,

2.Keithellakpam, 3.Khoirom, 4.Nahakpam, 5.Thongabam,

6.Sanglenmayum, 7.Mairenbam, 8.Phairenbam, 9.Heirom, 10.Thongnam,

11.Naokonsangbam, 12.Taimajam, 13.Naorem, 14.Epusangbam,

15.Leiyusungbam, 16.Khumallambam, 17.Khoisnam 18.Sikham,

19.Namoijam, 20.Mayanglambam, 21.Namoijam, 22.Kangalenbam,

23.Changninghenbam, 24.Ngarangyanbam, 25.Loitam, 26.Khoinujam,

27. Naotam,28. Khamlangbasangbam, 29.Irom, 30.Thingnam, 31.Akhom, 5 Khelchandra Singh, N. : Op. cit. p. 23.

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32.Khundrakpam, 33.Kangabam, 34.Haokham, 35.Sanojam. 36.

Laikangbam, 37. Wareppam, 38.Lourangbam, 39.Yangureibam,

40.Sairem, 41.Akhongbam, 42.Soiyam, 43.Mutum, 44.Heirangkhongjam,

45.Heisnam, 46.Soirangbam, 47.Kongabajam, 48.Satpam, 49.Ahanthem,

50.Leichonbam, 51.Keisam, 52.Irengbam, 53.Satokpam, 54.Charoibam,

55.Loitangbam, 56.Atom, 57.Paonam, 58.Yengwam, 59.Ongtham,

60.Irangbam, 61.Lukram, 62.Leimanam, 63.Nongthambam, 64.

Phamdom,65. Hemnam, 66.Chirom, 67.Khoidongbam, 68.Nameirakpam,

69.Huidrom, 70.Yumnam, 71.Leimapokpam, 72.Khumancharakpam,

73.Langpoklakpam, 74.Ningthoujam, 75.Nakanbam, 76.Singam,

78.Soram, 79.Thoudam, 80.Hodam, 81.Sogonsem, 82.Swasam, 83.

Nameirakpam Moirangningthoumayum, 84. Paobam, 85. Phourungbam,

86. Sangaisenbam, 87.Numitleimasangbam, 88.Khunjahambam,

89.Pnabam, 90.Waikhom, 91.Khanjarakpam, 92. Yengkokpam,93.

Phijam, 94.Thangangsabam, 95.Aheibam, 96.Kasham,

97.Wangkheiphanram, 98.Phelem, 99.Lourembam, 100.Laitonjam,

101.Moichem, 102.Haondeijam, 103.Lantham, 104. Kontha Haobam,

105. Sorensangbam, 106.Khundam, 107.Singhambam, 108.Laikhom,

109.Khoirianbam, 110. Soukrakpam, 111.Laisangbam,112.

Chaomjonbam,113. Nongmeikappam, 114. Tensubam,

115.Wangkheirakpam, 116.Khwairakpam, 117.Wankheimayum,

118.Ngathem, 119.Krishalhanbam, 120.Pebam, 121.Elwam,

122.Huirongbam, 123.Yangouyeibam and 124.Kaklabam.

There are 50 Sageis in Angom Yek, namely – 1. Yumlenbam, 2.

Longmaithem Tollangba Sangbam, 3. Hidam, 4.Seram. 5. Narumbam, 6.

Pongsubam, 7.Achuwam, 8.Haiheibam, 9.Ngarenbam, 10.Ongnam,

11.Hongnemsubam, 12.Kongbam, 13.Chakpram, 14.Mongsadam,

15.Ayekpam, 16.Wanglenbam, 17.Chingabam, 18.Tellem,

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19.Leitanthem, 20.Sairom, 21.Khangenbam, 22.Keikrulbam,

23.Kharibam, 24. Nongthambam Angom Enba, 25. Nahakpam

Hanjabam, 26. Khoimom Tabam, 27. Sangam (Khonjam), 28. Lonjam,

29.Lairenlakpam, 30.Wankhem. 31. Phambal, 32. Akoijam,

33.Ningolbam, 34.Laitonjam, 35.Huirem, 36. Moirang Laisangbam, 37.

Ekheisangbam, 38. Achoibam Angom Enba, 39. Potsangbam Angom

Enba, 40. Nganglenbam, 41. Angom Yumkhaibam, 42. Ngamukappam,

43.Kiyam, 44.Khuonthem, 45.Mungkhom, 46.Sangambam,

47.Pungdanjam, 48.Sangdonjam, 49.Kiyam, 50.Mandingbam,

51.Nganukappam, 52. Khan Chaoba, 53. Khangenbamal, 54.Mangsadam

and 55.Thanjam.

Khuman Yek has 104 Sagei. They are – 1. Maibam, 2.Thoidingjam,

3.Yanglem, 4.Thingujam, 5. Moirang Pukhrem, 6. Phairenbam,

7.Chandam, 8.Pankhaijam, 9.Taorem, 10.Mongbijam, 11.Langdem,

12.Ngangbam, 13.Houaibam, 14.Akangjam, 15.Oinam, 16.Maimom,

17.Khamnam, 18.Ahongsangbam, 19.Chbungbam, 20.Thongram,

21.Ahongbamal, 22.Heigrujam, 23. Sinam, Thongabam, 24. Thongbam,

25.Yangnuyeibam, 26.Hangmen, 27.Kabaam, 28.Laikhram, 29.Konom,

30.Pankhabam. 31. Sougaijam, 32. Asem Ngokhakhoimayum, 33.

Wareppam, 34.Irusangbam, 35.Haobijam, 36. Sapam (Miyatpam), 37.

Kabrasam, 38. Maiba Khonjam, 39. Pukhralbam, 40. Meital Keisangbam,

41.Thingom, 42. Chungkham, 43.Ayam, 44.Maikwam, 45.Amakcham,

46.Mayanglambam, 47.Akuwam, 48.Khoirisubam, 49.Lamabam,

50.Yaithingbam, 51. Thanjam Sammukcham, 52. Thingbaijam,

53.Khoirom, 54.Namram, 55.Haobam, 56.Moirengjam, 57.Hentakpam,

58.Laishram, 59.Tourem, 60.Amom, 61.Puyam, 62.Nepram,

63.Yumkham, 64.Ingudam, 65.Moichem, 66.Phanjam, 67.Aakham,

68.Yambem, 69.Toumom, 70.Sandam, 71.Nangalbam, 72.Tokpam. 73.

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Sanjelbam, 74. Kadam, 75.Chingtham, 76.Haorongbam, 77.Lantham, 78.

Thangjam Yaosem, 79. Khumanthem, 80.Aheibam, 81.Thangjam,

82.Afram, 83.Thouedem, 84.Thonjam, 85. Likmabam, 86. Choroibam,

87.Khullem, 88.Langam, 89.Tonjam, 90.Somom, 91.Langheibam,

92.Pallujam, 93.Wangom, 94.Pallembam, 95.Tellem, 96.Tontham,

97.Thangangsabam, 98.Khutheibam, 99.Langkhambam, 100.Soram,

101.Houaibam, 102.Sendam, 103.Sinaibam and 104.Taibangjam.

Sageis under Luwang Yek – 1.Asangbam, 2.Mayengbam,

3.Abujam, 4.Tekcham, 5.Phammihanbam, 6.Arambam, 7.Ngangom, 8.

Loija Yangbam, 9. Pungrijam, 10.Luwngsangbam, 11.Nongthambam,

12.Toibijam, 13.Heikhom, 14.Wakongthem, 15. Thanjam Khumukcham,

16. Pheiroijam, 17. Khumukcham,18. Soubam, 19.Maisnam, 20.Thiyam,

21. Thiyam Senbangjam, 22. Meitram, 23.Namangjam, 24.Yumlenbam,

25.Thounaojam, 26.Athokpam, 27.Hijam, 28.Yangambam, 29.Sallam,

30.Haorongbam, 31.Laishom, 32. Soram (Thanjam), 33. Ngangom ,34.

Thaoudeijam, 35.Nahakpam, 36.Loukham, 37.Naoroibam,

38.Ningchitpam, 39.Wahengbam, 40.Nanbam, 41.Laikangbam,

42.Lairenjam, 43.Tingbijam, 44.Leirongjam, 45.Urikkhinpham,

46.Aribam, 47.Wanglenbam, 48. Khunjam Mayum, 49. Kambongthem,

50.Waikhom, 51.Soibunglokpam, 52.Nongpokpam, 53. Chingjabam,54.

Ngoubam and 55.Chingangbam.

Sageis under Khaba-Nganba Yek – 1.Nungjengbam, 2.Khuraijam, 3,

Konjengnbam, 4. Laikhujam,5. Licham, 6. Akuwam,7. Meihoubam,8.

Tekcham, 9. Khumajam,10. Thongam,11. Aheibam,12.Khamnam,

13.Thinbam, 14. Langonjam, 15.Sanjiram, 16.khaidem, 17.Wangbijam,

18.Kabrambam, 19.Thingbaijam, 20.Thong-ngam, 21.Khundongbam,

22.Potsangbam, 23. Hentakpam,24. Haobijam, and 25.

Thareimasangbam.

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Sageis under Moirang Yek - 1. Chongtham, 2.Melem,

3.Moirangthem, 4.Wayenbam, 5. Thangjam Thangkham, 6.

Kaborambam, 7. Nongthonbam (Moirang), 8. Narengbam, 9.

Laiyujam,10. Lammujam, 11.Wakanbam, 12.Kabojam, 13.Nungleppam,

14.Ningthoukhongjam, 15.Kongkham, 16.Kaiyenjam, 17.Wangbijam,

18.Ngangom, 19.Okram, 20.Haorongbam, 21.PHoujengbam, 22.Akuyam,

23.Mungkhangjam, 24.Thockcham, 25.Soibam, 26.Pukhrambam,

27.Laiphrakpam, 28.Khoinaijam, 29.Ngangkham, 30.Ngasam,

31.Leimajam, 32.Wangkhem, 33.Hidam, 34.Khomdram, 35.Asem, 36.

Moirang Narengbam, 37. Phuthem, 38.Konjenbam, 39. Chakpa Kiyam,

40. Thangajam, 41.Moirang keithellakpam, 42.Sarungbam, 43.Yaikhom,

44.Kumabam, 45. Chapataba Manglem, 46. Thangjam, 47. Akhom

(Awakhaibam, 48. Namujam, 49.Wanglenbam, 50. Moirang

Yumkhaibam, 51. Khuyonthem, 52.Mungkham, 53.Khoiyangbam,

54.Khoirelbam, 55.Lisam, 56.Mayanglambam, 57.Pollem, 58.Maikwam,

59.Lairelmayum, 60.Singkhangbam, 61.Haoroibam, 62.Ketheillakpam,

63.Ngangnam, 64.Aheibam, 65.Ngaseppam, 66. Moirang Mayum, 67.

Leimakhujam and 68.Khwairakpam.

There are 58 Sageis in Chenglei Yek - 1. Chengleibam,

2.Tongbram, 3.Tourangbam, 4.Thumganbam, 5.Soraisam, 6.Leitam,

7.Ngathem, 8.Sorotkhaibam, 9.Langoljam, 10.Mayanglambam,

11.Laishram, 12.Khundongbam, 13.Leisangthem, 14.Khagokpam,

15.Naosekpam, 16.Engudam, 17.Khoisnam, 18.Meinam, 19.Chongtham,

20.Heiwam, 21.Sarengthem, 22.Wairokpam, 23.Chaanam, 24.Lousigam,

25.Elangbam, 26.Chingakham, 27. Maiba Thiyam, 28. Samnom,

29.Khuraijam, 30.Potsangbam, 31.Konthoujam, 32. Thangjam,

Yupanbam, 33. Konjengbam, 34.Haorokcham, 35.Loktanbam,

36.Hemnam, 37. Aheibam Amom, 38. Khaithem, 39.Tekcham,

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40.Meihoubam, 41.Thongam, 42. Aheibam, Thongam, 43. Moirang

Hentakpam, 44. Haobijam, 45.Thinbam, 46.Langonjam, 47.Wangbijam,

48.Sanjiram, 49.Kabrabam, 50.Nongjenbam, 51.Khuraijam,

52.Khummujam, 53.Nongkhumbujam, 54.Ayekpam, 55.Loitam,

56.Konsam, 57.Maibaram and 58.Phijam.

4.8.1.2. Pendinnaba:

‘Pendinnaba’ means the persons who belong to a different yek or

Salai having a common maternal grandmother. This type of prohibition is

caused by the women having issues by more than one husband.

There is also a kind of Pendinnaba called ‘Leinung

Pendinnaba. Descendants of brothers born of the great grandmother by

more than one husband are said to be in the prohibited degree of kindred

called - Leinung-Pendinnaba. Thus, only form the woman folks,

Pendinnaba, the prohibited degree of kindred is caused.

4.8.1.3. Mungnaba:

Another form of prohibition is ‘Mungnaba’. It means the person having

a common maternal grandmother of the fifth degree. Mungnaba has two

forms viz. Ee- Mungnaba and Minggou Mungnaba. Person falling within

three different surnames with a common maternal grandfather and latter

relationship established is blood relationship, called Ee- Mungnaba,

whereas the former relationship is by relational name called ‘Minggou

Mungnaba.7

4.8.1.4. Shariuk-Tinnaba: 7 Raghumani Mnagang, S. : meetei Law and Usage, Imphal, 1988; p146.

120

The term ‘Shariuk-Tinnaba’ is also a kind of prohibited degree.

Occasionally princes born to the same king left their clan and got

affiliated to another clan (yek), while some remained in their original

clan. The same case was there among the common people. Such children

are permitted to have matrimonial relation under the rule of Yek-

thoknaba. But, the said relation was prohibited by the rule of Shairuk-

tinnaba. The restriction was operated by the rule of Shairuk-Achouba

amongst the royal families, and the prohibition was forever. But the cases

for common people are guided by the rule of Shairuk-Macha and the

restriction is only for a period of two generations.

4.8.1.5. Pee-Tinnaba:

Pee-Tinnaba means person having a common maternal ancestor.

This is also one of the prohibited degrees of kindred to the marriage.

Though Naorem is the blood of Chenglei, they are created as Ningthouja

and therefore Naorem and Chenglei Yeks cannot marry each other.8 King

Naothingkhong gave recognition to Naorem as Ningthouja. Atom and

Meikam are forbidden to intermarry. Atom is Ningthouja and Keikam is

the blood of Khuman, but they are said to be Pee-Tinnaba in the strict

sense and likewise Paonam and Thangcham Khagokpam, Yengkokpam

and Wangpacham (Leimapokpam of Moirang, Irom of Chingamakha and

Laishram of Loklabung, Santhinabam of Leishangthem and Moirangthem

of Shmurou, Shiyatpam, Ningthoujam Menjor Mayum and Ningthoujam.

Langonjam and Charoibam, Amakcham and Tensubam, Huidrom of Liya

and Longonjam, Haobam and Wangkhem, Mungkhem and Leisanthem,

Akhom and Arubam, Salam and Langpoklakpam, Thounaojam of

Khomidek, Huidrom of Leishangthem and Phammihanbam, Yimnam

8 Sharma, Atombapu : Meihouron Shakok, Imphal, 1965; p. 42.

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Shantinabam and Phamninhonbam, Salam of Salamkhong and Yumnam

Moibunglakpam, Leimapokpam and Hijam, Ngangom and Huidrom of

Leisangthem, Wangkheirakpam Ahan andHaobam of Moirangthem,

Paonam Yilbembam and Kshatri Sanachimayum, Haobam

Ahalluplakpam and Nongthonbam of Thangjaba, Waikhon of Thoubal

and Waikhom of Luwang Yek-Salai, Ngagmon of Yairipok and

Yensenbam, Yairipok Hijam and Korek Sanabam, Laishram of Badra

Singh’s blood and Kshetrisana Chaobam,Laishram of Thana Singh’s

(Dhana singh) blood and kshetri Sanachimayum, Ngangom and Kabok

Engoimayum, Keisham of Yairipok and Poukeishanganbam, Thoubal-

Waikhom and Sonjenbam, Sanasam and Oinam, Ngairankhom and

Khullen and lastly Yengkhom of Neighouja Yek salai, Konthoujam of

chenglei and Sanchestsabam of Kabo.9

Up to the fifth and sixth generation, the groups and surnames are

forbidden to intermarry. They are permitted to intermarriage after the

sixth and seven generations. Angom , Hijam and Salam had intermarriage

to each other in the early days, but later this was prohibited during the

reign of Angoupa-Shikhong-Lanthaba. But now-a-days many different

surnames are found to practice intermarriage beyond the customary rules.

For instance, at the time of marriage their respective surnames are found

to change into another Yek.

In the earlier days, the boys used to visit the girl’s house in open

courtship. Through the medium of folk songs both the boys and girls

communicated their feelings. At dead of night from a far place the boy

used to sing a meaningful song to charm a particular girl at home.

Incidentally through another song, girl also might replay singing it

9 Khelchandra Singh, N. Op. cit. pp. 25-27.

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leisurely as if without much significance so far her own guardians were

concerned.10 But this practice is not found today in the Manipuri society.

4.9. Khainaba:

The word “Khainaba” is a technical term. It is commonly

translated into “Divorce” or “Dissolution of Marriage.” From time

immemorial it has been in vogue in the Manipuri society. Manipuri

marriage, though a holy union is not free from divorce. Divorce is a

simple affair and unlike marriage, no ceremony is essential in it.

According to the customary law divorce is permitted in the Manipuri

Society and the legal positivism sanctioned some kind of penalty for

transgression of such laws.11 Under some conditions divorce may be

initiated from any side of the spouses. Some conditions are channelized in

the following:

1. When the wife become barren or issueless;

2. When the husband dislike the attitude of his wife and vice versa;

3. When either of the spouses becomes insane.12

4. When there is any condition compelling either of the spouses to divorce; and lastly.

5. When the husband likes male child etc.

There are some procedures of divorce which have still existed

among the Manipuris. Those procedures are discussed briefly in the

following:

4.9.1. Procedures of Khainaba: 10 Tombi Singh, Ningthoukhongjam : The Story of Khamba and Thoibi (Introduction XXXlV, 1976; p.45. 11 Kirti Singh, Dr. M. : Khainaba, Hanjinnaba Amasung Chakthak ( The Lanmeithanbi 20, October), 1983; Imphal. 12 Raghumani Mangang, S. Op. cit. p. 9.

123

In fact, the process of divorce amongst the spouses is very

simple. If the divorce is initiated by husband, the bride’s price called

‘Nupi-Mamal’, will be given to the divorced wife by him, and this is the

same case with wife. The divorced husband will take the children if the

divorce is done under mutual agreement. Responsibility goes to the

mother if the child is below four years. Under this condition the divorced

husband will give maintenance for both the mother and children called

‘Angnang-Chakthak,’ which is dynamic as the condition demands. But in

case of female child the option of residence is given to the child. For the

male child father is the rightful claimant. Woman after Khainaba,

remains as belonging to the Yek of her husband i.e. she remains as the

wife of husband until she becomes the concubine of a man or her death.13

The child who stays with her mother can be taken by the divorced

father when he or she grows up. Since time immemorial it is an

acceptable tradition which has been found in the Manipuri society. When

the wife desires to leave her husband she may quarrel for the right or

wrong cause with the husband, and then the divorce may be negotiated. In

this regard, there are two binding forces which are part and parcel in the

process of Khainaba. They are : (i)Wa- Loithoknaba and (ii) Hanjinnaba.

4.9.2. Wa-Loithaknaba:

‘Wa-Loithaknaba’ is a process or binding force of Khainaba which

means the confirmation of divorce. In this process both the parents, the

Peebas of the Sagei (head of the particular surname) and some local elder

orally take interrogation from the spouses. They decide whether the

divorce deserves or not. This formality is a simple from of social

recognition of Khainaba. For year, a divorced woman may remain

13 Ibunghal Singh, L. Op. cit. p. 89.

124

unconfined. Before the confirmation if the divorce women dies at her

parental house, her death rites must be performed by the husband.

The divorced woman cannot remarry another person before the

Wa- Loithoknaba stage. If she does so the second husband must pay a

fine to the former husband which is worth half of the expenditure of the

earliest wedding ceremony. But this may depend upon the will of the

former husband. In its true sense, the proceeding of Wa-Loithoknaba is

not an easy way. It may take more time because if both the spouses have

their issues, it will be very difficult to do so.

4.9.3. Hanjinnaba:

The meaning of Hanjinnaba is nothing but the

‘Recohabitation’ of both the divorcees.

The act of recohabitation is free from any binding force

because everything depends upon their choice. Both the spouses ignoring

whatever they did in the past may give a shape to their present lives. Any

divorce woman who stays at their parental is generally called ‘Mou-

Hallakpi.’ They are also treated as unmarried wives in certain cases. They

act all things under the instruction of their parents or elders (in case of

parent’s death during their staying at Mapam, Parental house). The

following are some of the rules of Hanjinnaba:

1. The limitation of conjugal rights is three years from the date of

divorce.

2. Untill a marriage; the divorced wife belongs to the surname of

family of her husband.

3. Within three years if the divorce is not confirmed, then such

divorce shall be presumed to have been confined naturally.

125

4. Within three years from the date of divorce, any claim from the

bride’s, or groom’s price can be made, and such claim shall be void

if it is made after the lapse of three years of divorce.

5. In case the husband is unwilling to the restriction of their conjugal

life, no claim of any type shall be made or given by the wife to the

husband. If the divorce is caused due to the negligence of the

husband who dislikes to any restriction, then he is liable to pay

claim or compensation to his wife. In such cases also the limitation

is three years.

4.10. Marriage Dress:

In a marriage ceremony it is compulsory for all the invitees to put

a uniform dress. The males generally put on pheijam (Dhoti) and Pungyat

(Upper part dress) and colour of these dresses are generally white. While

the females put on Thambal Leikhok Phanek (Dress for lower part),

blouze and Inafi in the upper part. Dress of bridegroom is also almost

same with the invitees. The only difference is that he is required to put a

Koiyet (Turban) and a long Inafi of white colour. The bride puts Poloi

(marriage dress) in the lower part of the body which is well decorated and

the upper part of the body will be covered by well decorated blouze and

the colour of the blouze must be either red or green. Beside, the bride will

put a Leitareng or Kajeng Lei (a round size head dress).

4.11. Law of inheritance:

126

In the Manipuri society of Barak valley, the laws of inheritance are

quite simple. Each and every son has the right to inherit the properties

(movable and immovable) of the father. The youngest son will get the

lion’s share of the property if he takes the charge of looking after the

parents. If the youngest son is not looking after the parents, the

responsible person will get the lion’s share. If any son failed to do so, the

property will be divided equally after the death of the parents. Daughters

do not have the right to inherit the property of the father but they have the

right to inherit mother’s property. Mother’s property is reserved only for

the daughters. In the absence of any legal heir, the adopted son or

daughter, even the slave, has the right to inherit the property.

4.12. Traditional marriage system:

It may be again mentioned here that some section of the Manipuris

of the Barak Valley performs their marriage ceremonies completely

according to the traditional marriage system. Though the majority of the

Manipuris of valley performs their marriage ceremony according to the

Hindu way the influence of traditional marriage system is noticed in their

marriage ceremonies. In the traditional marriage system also there are

three form of marriage and like the Hindu marriage system marriage

through engagement is the most popular form of marriage. Further the

number of stages of marriage is also same with the Hindu marriage

system. In the Hindu marriage system the first three stages namely –

Hainaba, Yathang-thanaba and Waroipot-puba are performed completely

according to the traditional marriage system. The remaining two stages

i.e. Heijingpot-puba and Luhongba are performed according to the Hindu

way along with traditional marriage system. In these last two stages

Brahmin plays important role. On the other hand the traditional priest

plays important role in all the stages of the traditional marriage system.

127

Traditional marriage ceremonies are conducted with the veneration

of the Salai and Sagei Apokpas of the parties concerned. The party of the

groom-to-be brings Apok-Asa for the Sagei Apokpa of the bride-to-be.

For this purpose they may bring five, seven or more baskets. In all the

baskets there must be two fruits viz. Heikru and Heining. A phanek and

Laiphi(garments for Lai) are to be offered to the household Lai along

with fruits, Kabok(parched rice), betel nut and leaf. The Gods venerated

are the Lamlai( the Lai of the area where the girl resides) and the Sagei

Lai.

On the day of marriage, the groom is sanctified by a priest. The

groom will pray to the Ultimate Ancestor and the immediate seven

ancestors under ritualistic formalities prior to the leaving for the residence

of the bride. Then he prays to his parents. After that the groom party

proceeds for the bride’s place carrying fruits, sweets and other items to

be offered to the ancestral Lai of the bride, the Lamlai (local gods) i.e.,

Lais (gods) of the locality and Sanamahi (traditional god). In the bride’s

house the Chengluk Nungshang(a basket full of rice) and the items meant

for the ancestral Lai are kept at the place of Sanamahi and Imoinu

Ahongbi (traditional goddess). A seat is specially prepared with ritualistic

formalities for the Ultimate ancestor at the main ritual officiated by the

priest. For the welfare and long life of the new couple the Lainingthous

(god king), Lainuras (divine girls), Sanamahi and Pakhangba

(Traditional god) are also worshipped. It is the traditional belief of the

Manipuris that the groom represents Salailel and the bride Leimalel, who

will procreate living beings. In away the groom is taken to be the sun

while the bride is the earth. Just like the earth revolves round the sun, the

bride goes round the groom seven times. At the end of each round the

bride cast flowers upon the groom. After the end of seventh round

128

garlands of Kundo flowers are placed by the bride on the neck of the

groom. Then the groom offers a garland on the neck of the bride. After

the completion of marriage function at the residence of the bride with the

final veneration of Sanamahi, Leimaren and the Salai Apokpas of the

bride, the couple pays their respect to the parents of the brides and then

leaves for the residence of the groom. At the entrance of the groom’s

house the bride will be received with the traditional rite “Deoto-okpa.”

On entering the new house the bride first pays obeisance to the Sanamahi

and Leimaren (female goddess) of the husband’s house.

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