u/Which-Boysenberrykk

The Bishnupriya Manipuri community—speakers of an Eastern Indo-Aryan language closely related to Bengali and Assamese—has long navigated a complex political landscape in Assam, Tripura, and parts of Bangladesh.

But according to the BM community, they originated from Manipur. However, the people/community living in Manipur, although they agree with the fact that their culture might have originated from Manipur due to the Sanskritisation of the Meiteis, argue that their ancestral roots belong to Bengal.

Historical records on the arrival or early presence of the Bishnupriya (also called Bishnupuriya, Mayang, or Khalachai) community in Manipur are limited.

G.A. Grierson, in the Linguistic Survey of India (Vol. V, early 1900s), describes a tribe known as Mayang speaking a “mongrel form of Assamese,” also called Bishnupuriya Manipuris or Kalosa Manipuris.

Now, there is a debate that historically, Meitei used the word “Mayang” for outsiders or workers, but in the modern context, the word “Mayang” is highly regarded as referring to outsiders or people from different states.

It is also said that King Bhagyachandra united a community of Vishnu Bhakts from Bengal (who came to Manipur to preach) and worker communities captured from Sylhet, later forming the Bishnupriya identity.

Meiteis say that if the Bishnupriya claim an ancient presence in Manipur, then why don't they, like the later-arriving/forming communities such as the Meitei Pangal and Meitei Bhamon (Brahmin), acknowledge that they were assimilated into Meitei society?

Roots of Identity Conflicts:

A landmark Supreme Court judgment in 2006 recognized Bishnupriya Manipuri as a distinct Indo-Aryan language and affirmed that there was nothing improper about using “Manipuri” as a prefix or suffix.

Today, in the political scenario, the Meiteis living in Manipur use the word “Manipuri” to emphasize that Manipuri means the people living in Manipur, irrespective of their communities.

But when it comes to Meiteis living in Tripura and Assam, they use the word “Manipuri” almost synonymously with Meitei.

And in official government records, Meiteis living in Assam and Tripura are registered or recorded as Manipuri, Manipuri Muslim, and Manipuri Brahmin.

According to many prominent Meitei scholars, they have pointed out that Bishnupriya has always tried to steal the identity of the Meiteis through different baseless claims.

Political Dialogues:

As an OBC community in Assam and Tripura (state lists), the Bishnupriyas benefit from limited reservations, yet Central OBC inclusion remains a long-pending demand. In 2025, the Nikhil Bishnupriya Manipuri Yuva Parishad met Union Minister Ramdas Athawale and the National Commission for Backward Classes, citing Assam’s recommendation, socio-economic surveys, and cases of cancelled central service appointments. Assurances were given, but the resolution is still awaited.

In Tripura, Congress MLA Birajit Sinha has repeatedly pressed for separate Manipuri and Bishnupriya Manipuri Development Councils, especially ahead of village council polls under the TTAADC. Youth bodies have submitted multi-point charters covering language teachers, cultural infrastructure, festival holidays, and welfare schemes.

Conclusion:

Meitei and Bishnupriya are two different and distinct communities recognized by the Indian Government.

Now, the fight or the misunderstanding is about who is more Manipuri or who is more Hindu.

The fact remains that the Bishnupuriya community is closely related to the Bengali/Assamese language family and has significant influence from Meitei Vaishnavism or Meitei Sanskritisation.

The main disappointment among the Meiteis towards the BM community is that they make many baseless claims which distort the Meitei historical legacy.

The Ras Leela of Manipur is not only for Meiteis or Bishnupriyas. The fact is that UP has its own Ras Leela, and other regions have their own Ras Leela as well. But the Ras Leela of Manipur is a state art form and is not subjected to any particular community.

The Manipur Ras Leela was developed by the Meitei King Bhagyachandra, who was profoundly invested in developing Gaudiya Vaishnavism in Manipur.

Closing Note:

Just as the Meitei cannot leave behind the elements of Vaishnavism, similarly, the BM community cannot leave behind the elements of Meitei cultural influence.

It is a matter of immense pride for both the Meitei community and the Bishnupriya community, and it also reflects the evolution of human culture.

Although today BM and Meitei are different communities, we must know that Meitei and BM share the same Manipur Vaishnavism culture.