Nongshaba (Simple English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Nongshaba" in Simple English language version.

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Royal Anthropological Institute of Great Britain and Ireland (1901). Man. London. p. 85.
Royal Anthropological Institute of Great Britain and Ireland (1901). Man. London. p. 81.
Leach, Marjorie (1992). Guide to the gods. Gale Research. p. 68. ISBN 978-1-873477-85-4.
Neelabi, sairem (2006). Laiyingthou Lairemmasinggee Waree Seengbul [A collection of Stories of Meetei Gods and Goddesses] (in Manipuri). Longjam Arun For G.M.Publication, Imphal. pp. 156, 157, 158, 159, 160.
Leach, Marjorie (1992). Guide to the gods. Gale Research. p. 116. ISBN 978-1-873477-85-4.
Leach, Marjorie (1992). Guide to the gods. Gale Research. p. 362. ISBN 978-1-873477-85-4.
Parratt, Saroj Nalini (1980). Religion Of Manipur. Firma Klm. p. 15.
Hareshwar Goshwami (2004). Hareshwar Goshwami History Of The PEOPLE OF MANIPUR (Revised ed.). Yaol Publishing Limited, 22-22 Wenlocl Road, London. p. 214.
Parratt, Saroj Nalini (1980). Religion Of Manipur. Firma Klm. p. 125.
Parratt, Saroj Nalini (1980). Religion Of Manipur. Firma Klm. pp. 127, 128.
Parratt, Saroj Nalini (1980). Religion Of Manipur. Firma Klm. p. 141.
Parratt, Saroj Nalini (1980). Religion Of Manipur. Firma Klm. p. 19.
Parratt, Saroj Nalini (1980). Religion Of Manipur. Firma Klm. p. 157.
Chandrashekhar Singh, Khulem (1982). Umang Lai Khunda Ahaba Chahi (in Manipuri). All Manipur Umang Lai Haraoba Committee & Digital Library of India. pp. 3–21.
Parratt, Saroj Nalini (1980). Religion Of Manipur. Firma Klm. pp. 51, 52.
Parratt, Saroj Nalini (1980). Religion Of Manipur. Firma Klm. pp. 117, 118.
Brara, N. Vijaylakshmi (1998). Politics, society, and cosmology in India's North East. Delhi ; New York : Oxford University Press. p. 138. ISBN 978-0-19-564331-2.
Dr. K. Sobita Devi (1998). Traditional Dress of the Meiteis (in English and Manipuri). Imphal: Bhubon Publishing House. p. 94.
Dr. K. Sobita Devi (1998). Traditional Dress of the Meiteis (in English and Manipuri). Imphal: Bhubon Publishing House. p. 96.
Kangleinganpa Kha Nganpa, S. (2011). History Of Meetei People-holy Book Ed. 2nd (in Manipuri). Digital Library of India. p. 263.
Kangleinganpa Kha Nganpa, S. (2011). History Of Meetei People-holy Book Ed. 2nd (in Manipuri). Digital Library of India. p. 264.

books.google.com

Man. Royal Anthropological Institute of Great Britain and Ireland. 1913. pp. 10, 81, 85. Nongshāba . — The head Maiba of Moirang informed me that when the universe was in the making and all was dark this powerful "Lai" produced light . Nongshāba may mean maker of the sun . 2 Lai - sang.- This is a prosaic looking building ...
Internationales Asienforum: International Quarterly for Asian Studies (in English and German). Weltform Verlag. 1989. p. 300. Lainingthou Nongsaba ( Lion , King of the Gods )
Singh, Moirangthem Kirti (1993). Folk Culture of Manipur. ISBN 9788170490630.
General, India Office of the Registrar (1962). Census of India, 1961. Manager of Publications. p. 53. Nongshaba and his wife Sarunglaima come in person, two by no means beautiful figures. The reason of this is that they are the parents of the Thangjing. Nongshaba is the greatest of the umang - lai or forest gods.
Parratt, Saroj Nalini (1980). The Religion of Manipur: Beliefs, Rituals, and Historical Development. Firma KLM. pp. 15, 118, 125. ISBN 978-0-8364-0594-1. There are two references also to Nongshāba, who, as we have seen, was the father of the Moirāng god Thāngjing.
Singh, Ch Manihar (1996). A History of Manipuri Literature. Sahitya Akademi. pp. 83, 84. ISBN 978-81-260-0086-9. Nongsābā Lāihui is a magnificat to Nongsābā who is taken to be the second son of the Universal Lord . He is also known as Tholbu Chinglen Nongdāi Ningthou and is not much referred to as having assigned or taken a great role in the creation of the universe or stood in the way of his elder brother Asheebā while executing the gigantic task.
Man. Royal Anthropological Institute of Great Britain and Ireland. 1913. pp. 10, 81, 85. Nongshāba . — The head Maiba of Moirang informed me that when the universe was in the making and all was dark this powerful " Lai " produced light . Nongshāba may mean maker of the sun . 2 Lai - sang.- This is a prosaic looking building ...
Singh, N. Joykumar (2006). Ethnic Relations Among the People of North-East India. Centre for Manipur Studies, Manipur University and Akansha Publishing House. pp. 47, 48. ISBN 978-81-8370-081-8. Not only this, the deity of Lord Nongshaba was also worshipped by both communities. To the Moirangs, Nongshaba was worshipped as lineage deity and regarded as the father of Lord Thangjing.
Anthropos (in English, French, German, and Italian). Zaunrith'sche Buch-, Kunst- und Steindruckerei. 1913. p. 888. Ses parents sont Nongshaba et son épouse Sarumglaima . Le premier est le plus grand des Umanglai ou dieux de la forêt ; il produisit un fils unique , Thangjing , le dieu suprême de Moirang . La manifestation de Thangjing constitue le ...
Bahadur, Mutua (1986). Epigraphical Records of Manipur (in English and Manipuri). Mutua Museum. p. 29. Asapa - Nongsaa mei ( Nongsa God Nongsaba : mai – end point : 1.e. next to the God Nongsaba ) . 1 ) God Nongsaba was brought from Moirang by the two persons , Mungyaang Ngai . raangba and Yumnaam Tonba . They presented the said God to ...
Birajit, Soibam (2014-12-01). Meeyamgi Kholao: Sprout of Consciousness. ARECOM (Advanced Research Consortium, Manipur). p. 110. The god who was elevated to the position of supreme god during the reign of Khagemba was not Sanamahi but Nongsaba. During the reign of Khagemba (r. 1597-1652 CE) Nongsaba was recognized as an Umanglai by dedicating a five storied temple to him.
Birajit, Soibam (2014-12-01). Meeyamgi Kholao: Sprout of Consciousness. ARECOM ( Advanced Research Consortium, Manipur). p. 111.
Singh, Moirangthem Kirti (1988). Religion and Culture of Manipur. Manas Publications. pp. 38, 39. ISBN 978-81-7049-021-0. phura ( priestess of Nongsaba deity ) . They are believed to have the vision of these deities whom they serve and are able to communicate the message of gods during their trances to the people .
Parratt, Saroj Nalini (1980). The Religion of Manipur: Beliefs, Rituals, and Historical Development. Firma KLM. pp. 51, 157. ISBN 978-0-8364-0594-1. The two greatest of the lāi involved in this attempt , Lainingthou Nongsaba and the goddess Pānthoibi , did not survive long in their new Hinduized form , for they were destroyed along with other gods in the purge of 1726 A. D.
Noni, Arambam; Sanatomba, Kangujam (2015-10-16). Colonialism and Resistance: Society and State in Manipur. Routledge. p. 235. ISBN 978-1-317-27066-9. The revivalists charged Garibniwaz and his Guru Shantidas Gosai for their unforgivable acts of burning more than 120 Puyas on 17 October 1732, destroying temples of Sanamahi, Nongshaba, Yumtheilai, Panthoibi, and UmangLais, ...
Singh, Moirangthem Kirti (1998). Recent Researches in Oriental Indological Studies: Including Meiteilogy. Parimal Publications. p. 53. Manipuri Scholars who believe that Kanglasha is a representation of Leiningthou Nongsaba one of the sons of Supreme Deity.
Anvīkshā (in English, Bengali, and Sanskrit). Jadavpur University. 2004. p. 237. According to Manipuri belief Kangla Sha is a representation of Lainingthou Nongshaba, the eldest son of Guru the Almighty, immortal / excellent.
Paniker, K. Ayyappa (1997). Medieval Indian Literature: Surveys and selections (Assamese-Dogri). Sahitya Akademi. p. 337. ISBN 978-81-260-0365-5. Nongshaba Laihui and Panthoibi Khungun are important books of this time.
Siṃha, Konsama Mānikacānda (2015). Noṃśābā lāihui. Konasama Imo Simha.
Singh, Ch Manihar (1996). A History of Manipuri Literature. Sahitya Akademi. p. 84. ISBN 978-81-260-0086-9. Nongsābā like His younger brother Pākhangbā has no human descendants nor does He manifest in human form like His elder brother Sanāmahi as given in the MSS Pākhangbā Lāihui and Sanāmahi Lāihui .
Singh, Elangbam Nilakanta (1982). Aspects of Indian Culture.
Parratt, Saroj Nalini (1997). The Pleasing of the Gods: Meitei Lai Haraoba. Vikas Publishing House. pp. 105, 112, 178. ISBN 978-81-259-0416-8. Furthermore in the second stanza of Anoirol, which must belong to earliest strata of the Meitei version of the Lai Haraoba, a number of sky gods are mentioned, including Soraren and Nongshaba (the Moirang sky deity).
Meitei, Mayanglambam Mangangsana (2021-06-06). The Sound of Pena in Manipur. Marjing Mayanglambam. p. 19. ISBN 978-93-5473-655-1. With the approval of the Loisang the entrant would offer three white fish, preferably Sareng ( Wallago Attu ) and three loin cloths to the deities Nongsaba, Yumjao Lairembi and Pakhangba.
Meitei, Mayanglambam Mangangsana (2021-06-06). The Sound of Pena in Manipur. Marjing Mayanglambam. p. 52. ISBN 978-93-5473-655-1. On a auspicious day a new recruit would offer white clothes, fruits, flowers and white fish to the deities Nongshaba, Pakhangba and Yumjao Lairembi.
Muthukumaraswamy, M. D.; Kaushal, Molly (2004). Folklore, Public Sphere, and Civil Society. NFSC www.indianfolklore.org. p. 71. ISBN 978-81-901481-4-6. Later they entered the Naoshumshang, the shrine of ancestral figures—Pakhangba and Nongshaba, and later the Yumjao Lairembi (Mother Goddess of the Big House), where they prayed for the longevity of the king.
Sana, Raj Kumar Somorjit (2010). The Chronology of Meetei Monarchs: From 1666 CE to 1850 CE. Waikhom Ananda Meetei. pp. 300, 301. ISBN 978-81-8465-210-9.
Sanajaoba, Naorem (1988). Manipur, Past and Present: The Heritage and Ordeals of a Civilization. Mittal Publications. p. 172. ISBN 978-81-7099-853-2.
Sanajaoba, Naorem (1988). Manipur, Past and Present: The Heritage and Ordeals of a Civilization. Mittal Publications. p. 175. ISBN 978-81-7099-853-2.

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"Hinduism in Manipur Part 2 By Chirom Rajketan". e-pao.net. Retrieved 2022-10-06. In the month of Langban, 1723 A.D he destroyed the shrines of Umang Lai. On the full moon day of Hiyangei Friday, Brahmins were allowed to enter the Meitei temples of Lainingthou Nongsaba, Yumthei Lai,Panthoibi and Taibangkhaiba to perform the various religious rites.
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