The God Lainingthou Thangching Koylellai
Dr Mangangcha Thoudam Laiba
Contd from previous issue
It is called, Yai. The place is called Kanglei Pungmayol, because of it, being the residence of the two Supreme God and Goddess; it is called Mayai Sumtong Pal Kangla Thon Talet Thollangmei (They are the separate regions of Kangla). It is also known as Milen Tongmulapa Ching; another name is Langsang Ching Mayol (central).
In the next region, there is another stone, also called Yai. It looks like a human being. The colour is red. It faces Moirang. It appears to be kneeling down. The name is Thangching. At the corner of Moirang (the south west corner), there is a mould known as the Chouplipung. There is also another stone called Yai.
It is a red stone. The name is called Thangching. Use blood for worshipping it. You will be victorious. At the southern portion, about two hundred elbow lengths from Khakhong there is another mould called Nungshit pung (mould of wind). There is a stone called, Yai. It has a divine look.
The colour is red. It faces the direction of Moirang. Its name is called Thangching. If there is a strong wind, with blood you worship it; it will be good. There are five thawai (spirit soul element) in the body. The spirit soul, Thangching lives in the portion just below the navel and above the genitals (the lower abdominal part). The consort of Lainingthou Thangching known as Ayang Leima is the daughter of king Eelik Kongpal Ningthou.
Conclusion : The Lainingthou Thangching, who had been assigned as one of the regional, guardian gods at the time of creation by Thawa, is worshipped as His (Thawa’s) substitute in Sajibu Cheiraoba (Meetei New Year’s Day), Lamta Thangja [Saturday in the month of Lamta (March/April)], Khunthong latpa of Feiyeng people (a kind of socio-religious festival of Feiyeng community) Umang Lai Haroaba (Merry making of Gods & pleasing them) and other Saroi Khangba (offering to the evil spirits) rituals etc.
The Lainingthou is worshipped at many places of His domain like Central sylvan grove at Moirang, Thanga, Thanga Moirang-them, Ngangkha village, Kumbi Santhong, Ithing, Thamnapokpi, Terakhong-sangbi, Keirelphabi, Phou- gakchao, Ithai, Sagang-San-thong, Moirang- Khunnou, Leimapokpam Siphai, Angtha, Mantak, Tronglaobi, Keibul Lamjao, and Thinunggei Awang Leikai etc. with great fanfare and festivity for bringing prosperity, growth and development of mankind and land. He is one of the Gods, who decides the seasonal changes, and having His abode near the Loktak lake and found plenty of water, the year which he sets for season’s first rain, happens to be a season of drought. There is little rainfall.
For this reason, our great forefathers prepared water bodies like ponds in such years. As there would be no proper irrigation, seeds are to be sown in low lying fields without the provision for transplantation. Such saying were in general use. The Koireng community also regards Moirang Thangching as their deity. There are some accounts like O. Bhogeshwar’s “Ningthourol Seireng” which say that Moirang Thangching deity became the Koireng community living in the South-West region. Besides, in the old Moirang villages, the practice of worshipping Thangching and Nongshaba as their great great fathers was in vogue. Like this, the Kom community also worshipped Lainingthou Thangching, great great grandfather Wangpulen, and Nongshaba in the land of Mantak at Kakching.