Wangpulen

Wangpulen
water, rain, flood, disease
Member of Lainingthous and Maikei Ngaakpa Lais
Wangpulen and his divine consort, worshipped in the forms of Meitei dragons, inside the Kangla Fort in Imphal
Other names	Khana Chaoba
Affiliation	Meitei mythology and Sanamahism
Major cult center	Sugnu
Abode	underwater world
Texts	Wakoklon Heelel Thilel Salai Amailon Pukok
Gender	Male
Region	Manipur
Ethnic group	Meitei ethnicity
Festivals	Lai Haraoba
Consort	Shangnu
Offspring	Lok Ningthou
Equivalents
Greek	Poseidon, Oceanus

Wangpulen (Meitei: ꯋꯥꯡꯄꯨꯂꯦꯟ) is the god of water, rain, flood, disease and sickness in Meitei mythology and Sanamahism. He is the ruler of the underwater world.^[1][2][3] He is the Lord of the rivers.^[4] The guardianship of the south eastern direction is alluded to Wangbren and the other directions to Koupalu (north west), Marjing (north east) and Thangjing (south west).^[4][5] He is one of the Umang Lais.^[6][7]

He has a strong connection with the Anāl Naga people for marrying a lady from Khullen village.^[8][9] Among the cult centres dedicated to him, the one at Sugnu is the most significant in Meitei pantheon.^[4][10]

Description

In the Wakoklon Heelel Thilel Salai Amailon Pukok Puya, Wangbren is called Khana Chaopa Wangpulen. According to the text, He is one of the seven Laipungthous and one of the manifestations of the Supreme God, Ipung Loinapa Apakpa.^[11]

Mythology

Statues of divine scissor bird (avian shear) and tigers in the sacred site of Lord Wangpulen (Wangbren) inside the Kangla Fort in Imphal

Once Wangpulen went to the village of the Anāl people, disguising Himself as a human. He fell in love with a beautiful girl, Shangnu. The maiden was also attracted to helps good looks. The girl's affair with a stranger angered the community. The young men of the village challenged Wangbren to fight. There were competitions in race, stone throwing, and archery. If he failed, he would be killed. But he won all the challenges, and he took Shangnu away to his divine abode.^[9][12]

Worship

Whenever anyone is drowned, Wangpulen is worshipped according to the traditional rites and rituals. They did so in a belief that there will be no further deaths in water. Whenever unusual flood water currents are seen, especially in rivers, He is worshipped by people to save them from drowning and other mishaps.^[13]

If a drowned person's corpse is not recovered, then a portion of the trunk of palash tree is cremated. It is done in a belief that Wangpulen might have kept the corpse at a sacred place.^[14]

Wangpulen is worshipped by offering fruits, flowers and kabok. The rites and rituals are performed by the maibas. It is to ward off the diseases, illness or sickness caused by the water god. Examples include skin diseases, cold and cough, diarrhoea, etc.^[2]

Cults and Shrines

An old sacred banyan tree in the shrine of Lord Wangpulen (Wangbren) inside the Kangla Fort in Imphal

A sacred shrine dedicated to Wangpulen still exists today in the Sugnu village. Annually, the non-Christian Anal villagers give offerings to their priest. The priest took and offer the articles to the God in Sugnu.^[10]

Inside the Kangla, the State Government of Manipur is to renovate and reconstruct the holy altars dedicated to God Wangpulen and other deities.^[15]

In 2010, a temple dedicated to God Wangpulen was constructed at Wangoi, Manipur. The temple building construction costs ₹8 lakh (equivalent to ₹18 lakh or US$21,000 in 2023).^[16]

See also

• Koupalu - north west protector
• Marjing - north east protector
• Thangching - south west protector

References

1. Devi, Lairenlakpam Bino (2002). The Lois of Manipur: Andro, Khurkhul, Phayeng and Sekmai. Mittal Publications. ISBN 978-81-7099-849-5.
2. Chaudhury, Sukant Kumar (2006-01-01). Culture, Ecology, and Sustainable Development. Mittal Publications. ISBN 978-81-8324-132-8.
3. Roy, L. Somi (2021-06-21). And That Is Why... Manipuri Myths Retold. Penguin Random House India Private Limited. ISBN 978-93-91149-65-9.
4. Chaki-Sircar, Manjusri (1984). Feminism in a traditional society : women of the Manipur Valley. Shakti Books. p. 116. ISBN 9780706919677 – via archive.org.
5. Dzüvichü, Lipokmar; Baruah, Manjeet (2017-11-13). Modern Practices in North East India: History, Culture, Representation. Taylor & Francis. ISBN 978-1-351-27134-9.
6. Ghosh, G. K. (2008). Bamboo: The Wonderful Grass. APH Publishing. ISBN 978-81-313-0369-6.
7. Tree symbol worship in India; a new survey of a pattern of folk-religion. Calcutta, Indian Publications. 1965. p. 88 – via archive.org.
8. "Wangbren-Shangnu legend testifies age-old hill-valley bond". e-pao.net.
9. "WANGBREN-SHANGNU LEGEND TESTIFIES AGE-OLD HILL-VALLEY BOND". www.pothashang.in. 6 November 2017.
10. Miri, Sujata (2004). Rationality and Tribal Thought. Mittal Publications. ISBN 978-81-7099-912-6.
11. Singh, L. Bhagyachandra (1991). A Critical Study Of The Religious Philosophy. p. 63.
12. Folktales of Manipur. 2014. pp. 185–187 – via archive.org.
13. Raatan, T. (2004). Encyclopaedia of North-east India. Gyan Publishing House. ISBN 978-81-7835-274-9.
14. Sood, S. K.; Thakur, V.; Lakhanpal, T. N. (2005-04-01). Sacred and Magico-Religious Plants of India. Scientific Publishers. ISBN 978-93-87741-46-1.
15. Mehrotra, Deepti Priya (2009-07-08). Burning Bright Irom Sharmila. Penguin UK. ISBN 978-81-8475-153-6.
16. "Ibudhou Wangbran Khana Chaoba temple inaugurated". e-pao.net.

External links

• Media related to Wangpulen at Wikimedia Commons