Henjunaha and Lairoulembi

Last updated

Story of Henjunaha and Lairoulembi
Henzunaha Lairoulembi and Seven Brothers.jpeg
A book art depicting Henjunaha fighting the evil spirits, holding a polostick, and Lairoulembi, committing suicide by thrusting a knife into herself, in the second epic cycles of incarnations of the two divine lovers in Moirang, Ancient Kangleipak (early Manipur)
Folk tale
NameStory of Henjunaha and Lairoulembi
Also known asHenjunaha Lairoulembi (Old Manipuri: Hensunaha Lailoulempi)
Aarne–Thompson groupingno
Mythology Meitei mythology (Manipuri mythology)
CountryFlag of Manipur (stripes variant).svg Ancient Kangleipak (historical)
Flag of India.svg  India (present)
Region Moirang, Manipur [1]
Related Meitei folklore (Manipuri folklore),
Meitei literature (Manipuri literature)

The Henjunaha Lairoulembi (Old Manipuri : Hensunaha Lailoulempi), also known as the Henjunaha Lairuklembi (Old Manipuri : Hensunaha Lailuklempi), shortly known as the Henjunaha (Old Manipuri : Hensunaha), is a legendary epic love story of Henjunaha Yangleingamba (Old Manipuri : Hensunaha Yangleingampa) and Thongnang Lairoulembi (Old Manipuri : Thongnang Lailoulempi). It is one of the epic cycles of incarnations of Meitei mythology and folklore, that is originated from Moirang province of Ancient Kangleipak (early Manipur). [2] [3]

Contents

The legend accounts for the unconditional love affairs between Henjunaha, a fatherless lad brought up by a poor widowed mother, and Lairoulembi, a lady, brought up by a rich father, who were separated by their fates with the murder of Henjunaha by the evil spirits. However, defying all the odds, Lairoulembi followed her lover by committing suicide and succeeded in pleasing Thongalen (Thongaren), the God of death to send both of them back to the human world once again. [4] [5] [6]

"Henjunaha Lairoulembi" (Modern Meitei) and "Hensunaha Lailoulempi" (Ancient Meitei) names of the hero and the heroine in the second incarnations (cycles of rebirth) of the divine lovers in Moirang, Kangleipak (early Manipur) "Henjunaha Lairoulembi" (Modern Meitei) and "Hensunaha Lailoulempi" (Ancient Meitei) names of the hero and the heroine in the second incarnations (cycles of rebirth) of the divine lovers in Moirang, Kangleipak.jpg
"Henjunaha Lairoulembi" (Modern Meitei) and "Hensunaha Lailoulempi" (Ancient Meitei) names of the hero and the heroine in the second incarnations (cycles of rebirth) of the divine lovers in Moirang, Kangleipak (early Manipur)

Story

God Thangching (Thangjing) created two persons and made them the extreme lovers. Henjunaha Yangleingamba is the hero and Lairoulembi (alias Thongnang Lairuklembi) is the heroine. Henjunaha's father died at an early age and so, Henjunaha was brought up by his widowed mother Khoiju Hongbi. On the other hand, Lairoulembi grew up under the parentage of her father Thongnang Ningthouba. As the two grew up, they became devoted lovers. [7] [8] [9]

One day, lady Khoiju Hongbi had an ominous dream. In her dream, she saw the incidents of her pasts during the untimely death of her husband. In her dream, she fetched water using a pitcher from a stream, during which her headgear cloth fell into the water stream getting drifted away by the current before she could picked it up. In the same dream, she followed the trails and found some people getting it and giving it back to her. With that unusual dream, lady Khoiju Hongbi was anxious. So, she warned her son Henjunaha not to go out of the house. [10] [11] [12]

One day before Khoiju Hongbi's warning to Henjunaha, a person died and the dead body was buried at a place called "Khundinbi" which was near the settlement of Henjunaha. When it was nighttime, lady Khoiju Hongbi had a dinner with her son and went to bed earlier than usual. Though his mother was fast asleep, Henjunaha could not sleep because he had a desire to meet his lover Lairoulembi. Taking advantage of the situation as his mother had slept, he sneaked out of the house and went to the house of Lairoulembi. He hold a polo-stick in his hand during his journey to meet his lover. [13] [14] [15]

When he reached almost half of his way, he heard the sound of muffled drone near the "Khundinbi". At first, he thought that some villagers were talking there and the night was not late yet. However, in reality, it was actually a coven of evil spirits meeting to banquet on the corpse's fleshes. Hensunaha was panicked to find out the truth. However, he did not lose his senses yet. He thought that if he ran away, the spirits would surely discover him and capture him. So, he decided to join them with his head covered, disguising himself as a member of the coven. It was not long that the spirits smelt the strong smells of a living human flesh. So, they head-count their members and found out one number additional. However, Hensunaha tricked them by taking upon himself the task of recounting and declaring the number to be correct, thus making them confused. When they were again about to continue the feast on the flesh before the arrival of dawn, Henjunaha slipped out and ran as fast as he could towards his lover's house. Realising the real living human now, the spirits chased him. They caught hold of him just on the point Hensunaha was about to set one of his foot on the verandah of his lover's house. Lairoulembi was fast asleep and could not hear the panic stricken calls of her lover Hensunaha. When she woke up and came out in the dead of night, she was horrified to find her lover in a pool of blood. On the very place, she committed suicide by thrusting a sharp knife into her own body. [16] [17] [18]

The parents of Hensunaha and Lairoulembi were traumatized to see the conditions of their beloved children. Later, the dead bodies of the two lovers were buried together. [19] [20]

Hensunaha's soul was taken away into the underworld. However, Lairoulembi's soul was denied the entry into the land of the death because she committed suicide, which means she made her own destiny, instead of obeying gods' destiny laid on her. [21] Lairoulembi's soul was prevented from crossing the Styx (Meitei : Ashi Turel) in the netherworld. The river of the land of the death could be crossed through a tiny thread and a bar serving as the bridge. Getting disappointed, she kept weeping on the dry sands of the river bank of the other side. Meanwhile, the youngest wife of God Thongalen (Thongaren) came out to fetch water from river and saw Lairoulembi's soul. The goddess felt pity of her and so, she pleaded her beloved husband God Thongalen to provide a place for the poor Lairoulembi's soul. At first, Thongalen denied the request but later changed his mind and allowed both the souls of Hensunaha and Lairoulembi to return to the human world to enjoy the pleasures of life for one hundred years. [22]

Meanwhile, on the human world, the smart dog of Lairoulembi's parents sensed some sounds from beneath the burial ground of the two lovers. The dog immediately brought its masters to the place. The ground was dug out and to everyone's surprise, Hensunaha and Lairoulembi got up again alive. Then, the two devoted lovers lived happily ever after. [23]

See also

Related Research Articles

<span class="mw-page-title-main">Charairongba</span> Meitei ruler

Charairongba also known as "Eningthou Ningthem Charairongba" was the Meitei king and the ruler of Kangleipak from 1697 to 1709.

Elam Endira Devi, is an Indian classical dancer and teacher, known for her expertise and scholarship in the classical dance form of Manipuri, especially in the genres of Lai Haraoba and Raas. The Government of India honored her, in 2014, with the Padma Shri, the fourth highest civilian award, for her services to the field of art and culture.

<span class="mw-page-title-main">Panthoibi</span> Ancient Meitei goddess

Panthoibi, also known as Nongpok Leima, is a goddess associated with civilization, courage, fertility, handicraft, love, victory, warfare and wisdom in the mythology and religion of Ancient Kangleipak. She is a consort of the God Nongpok Ningthou. She is considered to be one of the divine incarnations of Leimarel Sidabi and is also identified as a form of Goddess Nongthang Leima. She is worshipped mainly by the Meitei people in Manipur, Assam, Tripura, Bangladesh and Myanmar.

<span class="mw-page-title-main">Nongpok Ningthou</span> Ancient Meitei God

Nongpok Ningthou, also known as Sovereign of the East or King of the East, is a deity in Meitei mythology and religion of Ancient Kangleipak. He is the ruling guardian deity of the eastern direction. Legend says Nongpok Ningthou and Panthoibi got united in the Nongmaiching mountains. Later, they were worshipped as the civilization giving deities in Meitei religion.

<span class="mw-page-title-main">Konthoujam Tampha Lairembi</span>

Konthoujam Tampha Lairembi or Chingphuron Konthousu is a goddess in Meitei mythology and religion (Sanamahism) of ancient Kangleipak. She was formerly a mortal being belonging to the Haorok Konthou clan. She is a consort of the sky god Salailen. Her only child is Khoriphaba.

<span class="mw-page-title-main">Akongjamba</span> Figure in Meitei mythology and folklore

Akongjamba was a nobleman of a king in Ancient Moirang in Meitei mythology and folklore. He was a lover of the harvest Goddess Phouoibi. According to mythology, fate did not permit the lovers to unite, so they reincarnated. The lives of the two legendary lovers were believed to be enacted by Thangjing as a part of the epic cycles of incarnations.

<span class="mw-page-title-main">Moirang Shayon</span> Old Meitei epic tales of seven cycles of incarnations of two divine lovers

In Meitei mythology and folklore, the epic cycles of incarnations in Moirang is a cyclic epic of seven incarnations of two divine lovers in the kingdom of Moirang in the realm of Ancient Kangleipak.

<span class="mw-page-title-main">Khuyol Haoba and Yaithing Konu</span> Ancient Meitei legend

The ancient legend of Khuyol Haoba and Yaithing Konu is one of the epic cycles of incarnations of Meitei mythology and folklore, that is originated from Moirang kingdom of Ancient Kangleipak. It concerns the fateful love of Khuyol Haoba, an orphan man, for the beautiful Yaithing Konu. Khuyol Haoba was the son of late Khundouremba, a court official of Moirang. Yaithing Konu was the daughter of Luwang Huiningsumba, an influential nobleman of Moirang.

<span class="mw-page-title-main">Kadeng Thangjahanba and Tonu Laijinglembi</span> Old Meitei legend

The ancient legend of Kadeng Thangjahanba and Tonu Laijinglembi is an epic cycle of incarnations of Meitei mythology and folklore from Moirang kingdom of Ancient Kangleipak. It concerns the fateful love of Kadeng Thangjahanba, a skilled blacksmith, for the beautiful Tonu Laijinglembi.

<span class="mw-page-title-main">Ura Naha Khongjomba and Pidonnu</span> Old Meitei historical tale of Moirang kingdom

The ancient legend of Ura Naha Khongjomba and Pidonnu is an epic cycle of incarnations of Meitei mythology and folklore from the Moirang kingdom of Ancient Kangleipak. It concerns the love and adventures of the forgotten prince Ura Naha Khongjomba for the beautiful woman Pidonnu.

<span class="mw-page-title-main">Wanglen Pungdingheiba and Sappa Chanu Silheibi</span> Ancient Meitei historical tale

The ancient legend of Wanglen Pungdingheiba and Sappa Chanu Silheibi is one of the epic cycles of incarnations of Meitei mythology and folklore, that is originated from Moirang kingdom of Ancient Kangleipak. It concerns the tragedic romantic adventures of Wanglen Pungdingheiba for his ladylove Sappa Chanu Silheibi . Wanglen Pungdingheiba was a skilled craftsman known for making musical instrument pung. Lady Sappa Chanu Silheibi was a skilful weaving artisan. Both the lovers are equally noted for their talents and good looks, thereby becoming the matters of envy of many young men and women in the kingdom of Moirang.

<span class="mw-page-title-main">Meitei translations and literary adaptations of the Mahabharata</span>

The Mahabharata is one of the epics of Sanskrit literature that is translated as well as literarily adapted into Meitei language, thereby creating a space for Hindu literature within the granary of Meitei literature.

The Nongmaiching Ching, also known as the Selloi Langmai Ching, is a mountain in Imphal Valley, Manipur. It has an altitude of around 5,133 feet (1,565 m). It is a holy pilgrimage site for the Meitei people. In Meitei mythology and religion (Sanamahism), it is a sacred mountain and the abode of God Nongpok Ningthou and Goddess Panthoibi. In Meitei folklore, the Nongmaiching is described as the hill that produces "the seven days of a week".

<i>Khongjomnubi Nonggarol</i> Ancient Meitei literary narrative work

The Khongjomnubi Nonggarol is an ancient Meitei language literary narrative text (puya) containing two major stories, first about a group of six Luwang girls turning into the pleiades in the sky, one of them giving birth to a harinongnang and the second about a lady named Haosi Namoinu turning a harinongnang, unable to suffer the extreme cruelty of her stepmother, during her father's absence.

<i>Nungpan Ponpi Luwaopa</i> Ancient Meitei language text

The Nungpan Ponpi Luwaopa, also known as the Nungban Pombi Luwaoba, is an ancient Meitei language narrative epic text (puya), about the legendary story of a prince of the same title, belonging to the Luwang dynasty, who got back successfully the life of his wife Koubaron Namoinu (Lainaotabi), from the hands of her former consort Thongalen, the God of death and the ruler of the underworld. It is an old story of near tragic end. In the legend, there are fights between a mortal and the gods. It mentions about the dowry system of the then ancient times. It is, in a sense, the reverse of the Chothe Thangwai Pakhangba.

<span class="mw-page-title-main">Hills and mountains in Meitei culture</span> Description of hills and mountains in Meitei culture

Many Chings play significant role in different elements of Meitei culture, including but not limited to Meitei folklore, Meitei folktales, Meitei literature, Meitei mythology and Meitei religion (Sanamahism) of Kangleipak.

<span class="mw-page-title-main">Plants in Meitei culture</span> Description of plants in Meitei culture

Many pāmbīs play significant roles in the different elements of Meitei culture, including but not limited to Meitei cuisine, Meitei festivals, Meitei folklore, Meitei folktales, Meitei literature, Meitei mythology and Meitei religion (Sanamahism) of Kangleipak.

The Tutenglon is an ancient Meitei language text, based on the saga of the two Meitei princes, Yoimongba and Taothingmang, who took upon themselves the superhuman task of dredging the channels of the biggest and the longest rivers in Kangleipak, the Iril River and the Imphal River. It also describes about the flood that happened during the reign of king Ngangoi Yoimongba in Ancient Kangleipak. The text also mentions that Yoimongba and Taothingmang are the two sons and Lairoklembi is a daughter of Meitei king Khuyoi Tompok. Princess Lairoklembi was married to the chief of Koubru.

<span class="mw-page-title-main">Ancient Meitei literature</span> Ancient Meitei language literature

Ancient Meitei literature, also termed as Old Manipuri literature, is literature written in the Ancient Meitei language from the earliest texts until the time of King Pamheiba of Kangleipak. All the ancient Meitei literary works are written in the traditional Meitei script. The ancient Meitei language texts, written in Meitei script, are conventionally termed as "the Puyas".

References

  1. ↑ Devi, Nunglekpam Premi (14 April 2018). "A Glimpse of Manipuri Literary Works".
  2. ↑ Devi, Nunglekpam Premi (14 April 2018). "A Glimpse of Manipuri Literary Works".
  3. ↑ Singh, Wahengbam Ibohal (1986). "The History of Manipur: An early period".
  4. ↑ "Henjunaha Part 1 Folktale By James Oinam". e-pao.net. Retrieved 13 October 2022.
  5. ↑ "Henjunaha Part 2 Folktale By James Oinam". e-pao.net. Retrieved 13 October 2022.
  6. ↑ "Henjunaha Part 3 Folktale By James Oinam". e-pao.net. Retrieved 13 October 2022.
  7. ↑ Singh, Ch Manihar (1996). A History of Manipuri Literature. Original from:the University of Michigan. India: Sahitya Akademi. p. 63. ISBN   978-81-260-0086-9.
  8. ↑ Sharma.k.b.; et al. (Internet Archive) (2010). Henjunaha (in Manipuri). Manipur University Library, Imphal. Dr. Laishram Lokendro, Nagamapal Singjubung Leirak, Imphal; Digital Library of India. pp. 12–28.
  9. ↑ Dasumati, Peban; et al. (Internet Archive) (2000). "Henjunaha". Eeraokhol (in Manipuri). Manipur University Library, Imphal. Nohakhol; Digital Library of India. pp. 10–14.
  10. ↑ Singh, Ch Manihar (1996). A History of Manipuri Literature. Original from:the University of Michigan. India: Sahitya Akademi. p. 64. ISBN   978-81-260-0086-9.
  11. ↑ Sharma.k.b.; et al. (Internet Archive) (2010). Henjunaha (in Manipuri). Manipur University Library, Imphal. Dr. Laishram Lokendro, Nagamapal Singjubung Leirak, Imphal; Digital Library of India. pp. 12–28.
  12. ↑ Dasumati, Peban; et al. (Internet Archive) (2000). "Henjunaha". Eeraokhol (in Manipuri). Manipur University Library, Imphal. Nohakhol; Digital Library of India. pp. 10–14.
  13. ↑ Singh, Ch Manihar (1996). A History of Manipuri Literature. Original from:the University of Michigan. India: Sahitya Akademi. p. 64. ISBN   978-81-260-0086-9.
  14. ↑ Sharma.k.b.; et al. (Internet Archive) (2010). Henjunaha (in Manipuri). Manipur University Library, Imphal. Dr. Laishram Lokendro, Nagamapal Singjubung Leirak, Imphal; Digital Library of India. pp. 28–34.
  15. ↑ Dasumati, Peban; et al. (Internet Archive) (2000). "Henjunaha". Eeraokhol (in Manipuri). Manipur University Library, Imphal. Nohakhol; Digital Library of India. pp. 10–14.
  16. ↑ Singh, Ch Manihar (1996). A History of Manipuri Literature. Original from:the University of Michigan. India: Sahitya Akademi. p. 64. ISBN   978-81-260-0086-9.
  17. ↑ Sharma.k.b.; et al. (Internet Archive) (2010). Henjunaha (in Manipuri). Manipur University Library, Imphal. Dr. Laishram Lokendro, Nagamapal Singjubung Leirak, Imphal; Digital Library of India. pp. 52–56.
  18. ↑ Dasumati, Peban; et al. (Internet Archive) (2000). "Henjunaha". Eeraokhol (in Manipuri). Manipur University Library, Imphal. Nohakhol; Digital Library of India. pp. 10–14.
  19. ↑ Singh, Ch Manihar (1996). A History of Manipuri Literature. Original from:the University of Michigan. India: Sahitya Akademi. p. 64. ISBN   978-81-260-0086-9.
  20. ↑ Sharma.k.b.; et al. (Internet Archive) (2010). Henjunaha (in Manipuri). Manipur University Library, Imphal. Dr. Laishram Lokendro, Nagamapal Singjubung Leirak, Imphal; Digital Library of India. pp. 56–58.
  21. ↑ Singh, Ch Manihar (1996). A History of Manipuri Literature. Original from:the University of Michigan. India: Sahitya Akademi. p. 64. ISBN   978-81-260-0086-9.
  22. ↑ Singh, Ch Manihar (1996). A History of Manipuri Literature. Original from:the University of Michigan. India: Sahitya Akademi. p. 65. ISBN   978-81-260-0086-9.
  23. ↑ Singh, Ch Manihar (1996). A History of Manipuri Literature. Original from:the University of Michigan. India: Sahitya Akademi. p. 65. ISBN   978-81-260-0086-9.
  24. ↑ "Four folktale books based on traditional Manipuri folk tales released on 23 December 2015". www.e-pao.net.
  25. ↑ "Folk Play Henjunaha thrills audiences : 20th apr17 ~ E-Pao! Headlines". e-pao.net.
  26. ↑ "'Henjunaha' folk play premiered : 19th apr17 ~ E-Pao! Headlines". e-pao.net.
  27. ↑ "Book on Henjunaha – Manipur News". 29 August 2012.
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.