Discussion on Koubru Chinggoirol

Dr Mangangcha Thoudam Laiba
Contd from previous issue
“A flower that supplements both internal and external worlds,
A flower that can beautify seven generations,
A flower that lasts along with seven lines of grandchildren,
A flower that can do away evil,
A flower that can fill up what is wanted,
A flower that resembles Chahuikangba,
Give this flower as a covered bunch.”
Lainingthou Koubru incarnated representing the Supreme God (Atingkok, Atingnga, Atingkham) as a divine human being. The supreme God has no visible form. We, the human beings, look upon the creator as our parents. Thus the supreme creator is described as follows:
“When the knotted bun of hair sits on top of the head he represents both father and mother; he represents the father and responds with a ‘hao’ when the bun of hair sits on the forehead, and the responds as a mother with a ‘hao’ when the knotted hair is placed at the back of the head”. The human body is regarded as the image of the creator, and as the human body is looked at as a temple we touch our forehead with a finger when a body is defiled with a touch of our feet. A person starts searching the inner spiritual world when he deeply looks for the origin of the three Lotuses, two at the feet, one at the navel. Such a search is spiritual in nature. Every living and non-living beings are believed to have their origin out of the Koubru. There are many truths when looked at from the scientific angle. The ancient manuscript, ‘Sakok Thilen” indicates that our souls will return to the Koubru at the moment of death. This place is talked of as “The beginning and the end”. The cortex is the origin of this world. As such the human body is believed to have seven sacred places. They are eyes, ears, nose, lips, navel, abdomen along with 108 sacred sites. It is the centre of life-indicating the pulse. Externally when someone visits the sacred place of the Koubru, he/she should look for the above mentioned seven sacred spots. If water is not released from Engel Ching when it is requested for, it indicates that there will be an end of life. It is said that the world will come to an end if the big pond located at the peak of the Koubru dries up.
Thus there will be no end in discussing these sacred places of the Koubru. Oral traditions relate that the Kabuis, Maos, Marams are related with the Koubru. Kapuilu, the head of the Kabuis settled in the Koubru and came to be known as Kapuiluching; later it came to be called as the Koubruching. The Koirengs also inhabited the Koubru and they worshipped Koubru in the belief that they are protected by Lainingthou Koubru. It is a tradition that those settlers around the Koubru worshipped Koubru as a tradition. The might and qualities of Lainingthou Koubru is thus praised by the priests and priestesses of the land: “…….. let the evil forces go towards the south and fall into the widely-opened mouths of the big and small tigers that are in Lamlen Chingnunghut. Let the good, happiness and deathless go towards the north and be embraced at the courtyard of Lainingthou Koubru Asuppa as the white big and divine elephant embraces its baby elephant into its bosom. The sacred places of Lainingthou Koubruching and others: The sacred place of Lainingthou Koubru is at the top of the Koubru mountain. There is a tradition of going on a pilgrimage to the top of the Koubru starting from March to May when the heavenly door is open. The pilgrims should proceed towards the south after reaching the top of the Koubru. There are two paths on the ridges. The sacred place of Koubru and Kounu can be reached following the right-side path.”
Besides being the origin of the 361 sylvan deities and those four deities who are in charge of protecting the directions, it is the origin of the seven clans. The sacred place, Haraothel is believed to be the first place where for the first time the supreme creator Salailen and the 365 sylvan deities performed the Laiharaoba festival (sylvan deities’ festival). There are many sacred places along the Koubru mountain range. They include the sacred sites of Lainingthou Koubarel and Lairembi Thoudu Nungnang Leima, mother Imoinu, Lainingthou Loyalakpa, Nongkhaklen Ningthou, Laimaton Khourumba, and thus mention can be made of them. The pond that pilgrims come across is a divine spring. The divine cave near the pond is the palatial spot. Near it there are divine stone bed, stone rice-pounding pestle, stone winnower and stone rice pounding rod. Once there grew a peepal tree to the north of the pond and Nongthou Kongnga Chalik, used to grow there. The stone found to the east is the one that received the divine image of the supreme creator. The sacred cave near it is the gateway of cattle. To its north, the big stone found there is the gateway of elephants; the name of the monolith is Pokpi Leisanu. The one to the south is called Okpokpi. The mound found in the east is the divine site of the supreme creator. Just as the name of Koubru is called Mihinglen-Mipokpa, the name of the supreme lord is Nongkhaklen Nong Ningthou.
When anyone goes on a pilgrimage to the Koubru he/she should worship the sacred spots of Imoinu who is known as Wanggol Laira Atengbi. The six peaks have sacred places of goddess Imoinu. They are Hikubi, Yaikubi, Hileima, Yaileima, Yaisana. Firstly we should take a bath in the pond. Rice, fruits, flowers etc. should be offered to Ireima Ima. Next offering should be made to the hill deities and protectors of the four directions when one reaches Laimora which is a meeting place of deities. After praying there, pilgrims should proceed towards the blessed throne of Lainingthou and Lairembi. After that more offerings will be made to Ipa Salailen and Ima Leimaren. As the peak is scaled we should move towards the south.
The hallowed area of Lainingthou Koubru and Kounu can be met. This orderly visit is a serious matter and this is mentioned in the ancient text, ‘Koubru Chinggoirol’. Again the ritual of offering should be done. While on a pilgrimage to the blessed hill of the Koubru, it is believed that heaven can be reached after crossing the six gorges and the six peaks. The gorges and the peaks have different names. They are Kouba Meisa Langba Lok, Malangphaicham Lok, Kumdam Lok, Ingen Khumkhai Lok, Ikou Lok, Itha Lok etc. In some texts it is referred to as Amam Leisalok.

(To be contd)