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MYTHS OF THE NYISHISON
THE CREATION AND EVOLUTION OF UNIVERSE
According to Nyishi mythology, before the creation or evolution of
universe, there was emptiness and nothing was existed. This particular
phase was called Miim-Mama. After the phase of Miim-Mama there were
two concurrent phases which were called as Kullu and Kurium.
Among the Nyishis, there are three different hypotheses/stories of
the creator or the supreme power that creates the entire universe and its
components is concerned. In other words, there are three schools of
thought relating to the origin and evolution of the universe (Changte-
Dote/Nya ballah barnam) including the human race. One school of thought
is, that believe in Jingbu-Pabu Abu as a creator, the second one is, that
who name the creator as Kullu-Kurium, while, the third one is, that believe
that the creation was through Poyub and Nyayub. First two are almost
identical as their difference is just only in the name creator but the third
one is little bit different even in the context of evolution process. However,
all the three accept the belief that a miraculous spirit called Chene Rulum-
Dola was used to create the universe and its components. Among the
Nyishis, Jingbu-Pabu Abu as a creator is much admired.
Out of oblivion/nothingness in the beginning, the universe was
created in a fraudulent or messy shape. This artistic process of universe is
explained in the following phrases as:
Sachang Ngarngum Tapam Rulum,
Nyudo Ngarngum Tapam Rele,
Rulum Rele Pepa,
Ho…Riumrium Riamriam Pepa…
[The whole universe was in fragile state and was seems like a snow-
capped objects. And there was a droplet of water everywhere as if it was
floating on a leaves].
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In such circumstances, Jingbu-Pabu Abu summoned his supremacy
through diverse mystical means to create and evolve the present-day
universe. It is noteworthy here that the Nyishis always been attached the
creator as a male figure, which can be easily or clearly realise from the
very suffix word Abu (father). Initially, the Lawngkh Chene Dola and
Jingkio-Urh Chene Dola were called upon to furnish a tangible or
substantial figure to the universe. The Kawmkh Chene Dola was engaged
to create Sachang (earth), whereas through Kamchang Chene Dola the
living beings including the man and animals were created. Invoking with
the power of Dote Chene Dola, the heaven was created. The Ish (water)
was created with the help of Kela Hariak Chene Dola. Biyang Chene Dola
was invoked to create Donyi (sun), while Paa Chene Dola was engaged for
the creation of Polu/Polo (moon). After the creation of major components
of the universe, Jingbu Abu (creator) was dejected to witness that
whatsoever he had created were in a state of complete disorder.
Consequently, at last he invoked the powers of Ngumngo Abu to
categorically separate the universe into two parts i.e. Changte (earth) and
Dote (heaven). In course of evolution process, the Sachang/Changte
(earth) was prepared suitable for accommodating the entire living beings
including physical features like streams, rivers, valleys, gorges, hills,
mountains and plains. On the other hand, the natural objects together
with the celestial bodies like sun, moon, planets, stars etc. were set in the
Dote (heaven). With this, the evolution or creation process of the universe
completed and Jingbu Abu disappeared from the scene.
In the above mentioned process of evolution of universe we have
witnessed the coming of Sachang (earth) and Nyudo (heaven/sky), but
later on another world called Uyub Nyoku (world/land of spirits) evolved.
As a result, the Nyishis believed that the whole universe is divided into
three worlds/parts i.e. Sachang (earth), Nyudo (heaven/sky) and Uyub
Nyoku (netherworld/world of souls & spirits). Sachang is a dwelling place
for living creatures including men, animals and plants; Nyudo is the abode
of Gods and Goddesses and other celestial bodies; while the Uyub Nyoku
is believed to be a place of souls and spirits which may be simply
understand as a place meant for the life after death. The Nyishis has also
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a belief that there is an imaginary world called Tallang Nyoku, which is
believed to be lies between Sachang (earth) and Nyudo (heaven). This
imaginary world, which the Nyishis treat as hell, is usually believed to be a
dwelling place for the persons who die of unnatural death like accident,
murder, suicide, etc.
In the above paras of the creation or evolution of universe of the
Nyishis, we have seen that the power of Kamchang Chene Dola was
invoked to create all living beings including the human being. In this
process Loma Chene Dola was employed to create Nyiku Tani, the first
man on earth. With the creation of first man, a chain of descendants like
Nyima Tani, Nyiya Tani, Nyidar Tani, Nyikum Tani etc. were born on the
earth. According to Nyishi mythology, the Tanis prior to Atu Nyiya Tani
were partly human and partly spirit and were live together with all other
living creatures on the earth. In fact, the Tanis (men) were endowed with
extraordinary power to reign over the earth. The other creatures including
the Uyubs felt jealous of the power and authority enjoyed by the Tanis and
hence, there was continuous intrigue and hostility between them. At last,
Tani was almost defeated by the Uyubs through deceitful and treacherous
manner. At one moment, Tani decided to demolished and finish the entire
earth, but, at this juncture, Tu Tugung consoled him not to feel
disheartened and advised him to go to Ayu Donyi, who will indubitably
help him out of the trouble. Thus, he went there and subsequently entered
into wedlock with Jangte Ne, a daughter of Ayu Donyi. Atu Nyiya Tani was
believed to be born out of this marriage.
The Nyishis believe that it was from Atu Nyiya Tani, the concrete
human race began to flourish on the earth. It is very interesting to note
that, with the completion of the creation or evolution process, the
supreme power or creator had virtually disappeared but the creator had
vested his powers in different ways and means for the wellbeing of whole
human race. Tu Tugung was one of them who played a conciliator role to
resolve the dispute between Tani and the world of Uyubs (spirits). Many of
the belief systems, faiths and practices of the Nyishis are evolved out of
the struggle between Tanis and Uyubs and ultimately the concept of
religion emerged out of their struggle.
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REFERENCES:
1. Bora, D.K. (1995); Myths and Tales of the Nishings of Arunachal Pradesh, Directorate of Research, Govt. of Arunachal Pradesh, Itanagar.
2. Bora, D.K. (2000); Traditional Nishing Religion and the Change, in M.C. Behera (Ed.), Tribal Religion: Change and Continuity, Commonwealth Publishers, New Delhi.
3. Choudhury, S.D. (1981/2008); Gazetteer of India: Arunachal Pradesh (Subansiri District), Govt. of Arunachal Pradesh/Himalayan Publishers, Itanagar.
4. Choya, T. (2009); English-Nyishi Dictionary, Living Word Communicators, Shillong.
4. Nyokum Souvenir (2009); Central Nyokum Committee, Itanagar, A.P.
5. Rikam, N.T. (2005); Emerging Religious Identities of Arunachal Pradesh: A Study of Nyishi Tribe, Mittal Publications, New Delhi.
6. Showren, T. (2007); The Nyishi of Arunachal Pradesh: Brief Ethnographic Outline, Published by All Nyishi Students’ Union (ANSU), Talang-Hira Memorial Complex, Itanagar.
7. Showren, T. (2009). The NYISHI of Arunachal Pradesh: An Ethnohistorical Study, Regency Publications, New Delhi.
8. Tara, T. T. (2006). Nyishi Ancestors, Bhabani Offset & Imaging Systems Pvt. Ltd., Guwahati.
9. Tara, T.T. (2008); Nyishi World (2nd Edition), D.B. Printers, Banderdewa.