Essence of Gaan-Ngai Spread the teachings of Tingkao Ragwang to promote peaceful coexistence (Tingkuradin 2025:33)
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Dr Budha Kamei
Introduction
When the Manipuri lunar month of Wakching arrives, accompanied by a gentle, cold breeze, everyone remembers Gaan ngai and its message of peace and unity. We should embrace the spirit of Gaan ngai to foster peace and harmony in the society. Gaan ngai is the biggest annual festival celebrated by the Zeliangrong people residing in the states of Assam, Manipur, and Nagaland. Socially, this festival promotes peace and unity both within families and society at large. Dalai Lama, Tibetian spiritual leader said, “…….frustration, hatred, anger….. that’s the greatest obstacle of peace. So I think as a first step, there’s too much emotion……. too much nega- tive emotion, this should be cooled down…. reduced. I think for time being, more festivals….. more picnics ! Let them forget these things, difficult things… these negative emotions, and make personal friend. Then, start to talk about the serious matters.” [1] According to him, festival is the only answer for peace in the world. “Be truthful, love others, be good to others, good to the guests and please them. Such act of piety will atone hundred sins.”[2] The instruction from God is to steer people away from sin and to live together peacefully.
The term festival is derived from the Latin word Festum meaning “public joy, merriment, revelry” and “abstinence from work in honor of the gods.” Throughout the history of human culture, certain days have been set aside to commemorate, ritually celebrate or seasons-agricultural, religious, or socio-cultural- that give meaning and cohesiveness to an individual and to his religious, political, or socio- economic community. Because such days or periods generally originated in religious celebrations or ritual commemorations that usually included sacred community meals, they are called festivals.[3] Festivals are celebrated under different names, but their functions are essentially the same. A festival scholar notes, “The primary and most general function of the festival is to renounce and then to announce culture, to renew periodically the life stream of a community by creating new energy, and to give sanction to its institutions, the symbolic means to achieve it is to present the primordial chaos before creation, or a historical disorder before the establish- ment of the culture, society, or regime where the festival happens to take place.”
Genesis of Gaan-ngai
Regarding the origin of the Gaan ngai festival, local myth speaks, Tingkao Rag-wang, the Supreme God, created a deity named Ting-purengsonnang, who was tasked with overseeing the affairs of a communal dormitory (Khangchu) that included gods, humans, animals, and all creatures. All members of this dormitory communicated in a common language. The primary responsibility of Tingpureng- sonnang was to teach humanity a way of life—how to speak, sing, dance, and worship. Over time, humans gained wisdom and began collecting and storing food grains, leading to a more settled lifestyle. They subsequently initiated the celebration of Gaan-ngai as a form of thanksgiving to the deity for a bountiful harvest, offering prayers for prosperity and well-being in the future. During the celebration, people presented food and drink to the god while engaging in dance and music, promoting peace and harmony among humankind. The Gaan-ngai festival, inherited from Tingpureng- sonnang, is a testament to the region's cultural roots—an indigenous festival that sprang forth from the fertile soil of Northeast India.
Meaning of Gaan ngai
Gaan-ngai is a festival of lights and victory, symbolizing the triumph over evil. The word Gaan means light, while Ngai translates to festival. Another interpretation of Gaan-ngai refers to it as a celebration of the winter season; Chakaan means season, Gaan also signifies winter, and Ngai means festival. This festival is often seen as a New Year celebration, marking the end of the year and the beginning of a new one according to the traditional calendar. The New Year is heralded by Mhairapmei, a ritual that involves creating new fire through the friction of wood and bamboo. The festival begins on the 13th day of Wakching each year and lasts for 5 to 7 days. It is primarily celebrated by followers of Tingkao Ragwang Chapriak (TRC) and Heraka, residing in the states of Assam, Manipur, and Nagaland. Gaan-ngai intertwines the culture, religion, and social life of the communities that celebrate it. It promotes goodwill, peace, and prosperity while preserving cultural identity. Today, the festival is recognized at the state level.
Religious aspects of Gaan-ngai
Gaan-ngai is a post-harvest festival celebrated when the granaries are full and the landscape is dry. At this time, the entire village pauses agricultural work to focus on celebration, festivity, and worship of the God (Tingkao Ragwang), as well as to honor the living dead. The rites and rituals associated with the festival include the followings:
Guhcheng Phaimei: The festival begins with the Guhcheng Phaimei, a ginger offering made at the abode of Bambu, the village presiding deity. This ritual is conducted by an elder of the Pei, accompanied by relevant hymns. Ginger, known as Guh, is considered sacred and is used in various rites and sacrifices to ward off Rasi-Rarou, or evil forces. It is believed that ginger symbolizes the toes and fingers of the formless creator Almighty God, Tingkao Ragwang. In ritual chants, ginger is not simply referred to as Guh; it is always honored with the title Kachak Gubung, meaning golden ginger.
Gaukpaijaomei : On the morning of the first day, the Gaukpaijaomei ceremony is performed in the courtyard of Khangchu, during which a large pig is sacrificed in the name of God.
(To be contd)
Introduction
When the Manipuri lunar month of Wakching arrives, accompanied by a gentle, cold breeze, everyone remembers Gaan ngai and its message of peace and unity. We should embrace the spirit of Gaan ngai to foster peace and harmony in the society. Gaan ngai is the biggest annual festival celebrated by the Zeliangrong people residing in the states of Assam, Manipur, and Nagaland. Socially, this festival promotes peace and unity both within families and society at large. Dalai Lama, Tibetian spiritual leader said, “…….frustration, hatred, anger….. that’s the greatest obstacle of peace. So I think as a first step, there’s too much emotion……. too much nega- tive emotion, this should be cooled down…. reduced. I think for time being, more festivals….. more picnics ! Let them forget these things, difficult things… these negative emotions, and make personal friend. Then, start to talk about the serious matters.” [1] According to him, festival is the only answer for peace in the world. “Be truthful, love others, be good to others, good to the guests and please them. Such act of piety will atone hundred sins.”[2] The instruction from God is to steer people away from sin and to live together peacefully.
The term festival is derived from the Latin word Festum meaning “public joy, merriment, revelry” and “abstinence from work in honor of the gods.” Throughout the history of human culture, certain days have been set aside to commemorate, ritually celebrate or seasons-agricultural, religious, or socio-cultural- that give meaning and cohesiveness to an individual and to his religious, political, or socio- economic community. Because such days or periods generally originated in religious celebrations or ritual commemorations that usually included sacred community meals, they are called festivals.[3] Festivals are celebrated under different names, but their functions are essentially the same. A festival scholar notes, “The primary and most general function of the festival is to renounce and then to announce culture, to renew periodically the life stream of a community by creating new energy, and to give sanction to its institutions, the symbolic means to achieve it is to present the primordial chaos before creation, or a historical disorder before the establish- ment of the culture, society, or regime where the festival happens to take place.”
Genesis of Gaan-ngai
Regarding the origin of the Gaan ngai festival, local myth speaks, Tingkao Rag-wang, the Supreme God, created a deity named Ting-purengsonnang, who was tasked with overseeing the affairs of a communal dormitory (Khangchu) that included gods, humans, animals, and all creatures. All members of this dormitory communicated in a common language. The primary responsibility of Tingpureng- sonnang was to teach humanity a way of life—how to speak, sing, dance, and worship. Over time, humans gained wisdom and began collecting and storing food grains, leading to a more settled lifestyle. They subsequently initiated the celebration of Gaan-ngai as a form of thanksgiving to the deity for a bountiful harvest, offering prayers for prosperity and well-being in the future. During the celebration, people presented food and drink to the god while engaging in dance and music, promoting peace and harmony among humankind. The Gaan-ngai festival, inherited from Tingpureng- sonnang, is a testament to the region's cultural roots—an indigenous festival that sprang forth from the fertile soil of Northeast India.
Meaning of Gaan ngai
Gaan-ngai is a festival of lights and victory, symbolizing the triumph over evil. The word Gaan means light, while Ngai translates to festival. Another interpretation of Gaan-ngai refers to it as a celebration of the winter season; Chakaan means season, Gaan also signifies winter, and Ngai means festival. This festival is often seen as a New Year celebration, marking the end of the year and the beginning of a new one according to the traditional calendar. The New Year is heralded by Mhairapmei, a ritual that involves creating new fire through the friction of wood and bamboo. The festival begins on the 13th day of Wakching each year and lasts for 5 to 7 days. It is primarily celebrated by followers of Tingkao Ragwang Chapriak (TRC) and Heraka, residing in the states of Assam, Manipur, and Nagaland. Gaan-ngai intertwines the culture, religion, and social life of the communities that celebrate it. It promotes goodwill, peace, and prosperity while preserving cultural identity. Today, the festival is recognized at the state level.
Religious aspects of Gaan-ngai
Gaan-ngai is a post-harvest festival celebrated when the granaries are full and the landscape is dry. At this time, the entire village pauses agricultural work to focus on celebration, festivity, and worship of the God (Tingkao Ragwang), as well as to honor the living dead. The rites and rituals associated with the festival include the followings:
Guhcheng Phaimei: The festival begins with the Guhcheng Phaimei, a ginger offering made at the abode of Bambu, the village presiding deity. This ritual is conducted by an elder of the Pei, accompanied by relevant hymns. Ginger, known as Guh, is considered sacred and is used in various rites and sacrifices to ward off Rasi-Rarou, or evil forces. It is believed that ginger symbolizes the toes and fingers of the formless creator Almighty God, Tingkao Ragwang. In ritual chants, ginger is not simply referred to as Guh; it is always honored with the title Kachak Gubung, meaning golden ginger.
Gaukpaijaomei : On the morning of the first day, the Gaukpaijaomei ceremony is performed in the courtyard of Khangchu, during which a large pig is sacrificed in the name of God.
(To be contd)