The Wakoklon Heelel Thilel Salai Amailon Pukok Puya often abbreviated as WHTSAPP/WHTSAP, shortly known as the Wakoklon Puya, is an old classical Meitei language PuYa text, considered as holy and sacred to Sanamahism, the traditional Meitei religion of Ancient Kangleipak (early Manipur). The text is considered by the people and the Government of Manipur as the source of the Kanglei Eeyek (Meitei script). The Wakoklon recommends only 18 letters to be used in the Meitei writing system. One of the most important lines written in the text is "Konsen Tuleisengpa Sana Ee Mahi", which explains the origin of deity Lainingthou Sanamahi. The text also mentions about the ancestral rituals to please the ancient Meitei deities.
Antiquity The dating of the Wakoklon Heelel Thilel Salai Ama-ilon Pukok to 1398 BCE (3400 years Before Present) is based on the introductory statement from the text itself, recording “Maliyafam Palcha Cheihi Kumsing Lee Cheising Cheichat 3107,” where "3107" is taken as a fixed chronological period linked to the reign-era of King Maliyafam Palcha (or his father, King Ningthou Kangba), the ruler who standardized Meitei calendar. This 3107-year period is calculated backward from 1709 CE, associated with King Pamheiba’s period, resulting in 1398 BCE as the date of origin. The introduction places the composition within an early historical framework connected to named rulers and scribes, and this internal chronological reference is used to align the text with the calculated ancient date of 1398 BCE.
Basic concepts
Puya
In the Wakoklon Puya, a Puya is presented as an authoritative written text dealing with subjects such as the origin of the universe, the stars, life, death, and the origin of the Meetei people. A Puya is also called Lailik, which is understood as the way of the God Father. The text describes a Puya as a document created and transmitted through the participation of kings, Maichous, and the people of Kangleipak. The Wakoklon Puya mentions four Maichous and records the involvement of both the king and the people in its narration and preservation.
Talang Malang
The Wakoklon Puya describes Talang Malang as the primordial state of Eepung Loinapa Apakpa, the universal creator. Before creation, the creator existed in the state of Talang Malang. In this condition, nothing else existed. The text states that there was no water and no created world. The creator alone existed before all things. The presence of the creator could be known, but could not be understood through shape, size, form, or other physical characteristics. According to the Puya, everything that exists came into being through the act of creation of Eepung Loinapa Apakpa.
Eepung Loinapa Apakpa, Eenungpung, and Eelonnung
The Puya explains that Talang Malang is a state of Eepung Loinapa Apakpa, the universal God Father. The name is interpreted within the text as Ee meaning blood, Pung meaning the whole or complete body, Loinapa meaning always with, and Apakpa meaning joined together. Thus, Eepung Loinapa Apakpa is understood as the universal Father possessing the whole blood of the universe.
The Puya states that Eepung Loinapa Apakpa manifested as the eighteen letters and the symbol (Ama), and from this manifestation came Ating-aa, also identified as Salailel Sitapa, Eepa Sorarel, and Nongthou. The expressions Eenungpung and Eelonnung are described as relating to the whole body of blood and to the interior of the sky or space. The text does not interpret these terms as references to water. The dot found in the symbol (Ama) is called Eelik and is described as a drop of blood from Eepung Loinapa Apakpa.
Eenunglon and Khununglon
The Wakoklon Puya distinguishes between Eenunglon and Khununglon. It states that Eenunglon is associated with Lailon, while Khununglon refers to the language, words, and concepts used among people in the khun or village. These terms are connected to the origin of language and meaning. The text explains that the element Ee in words and concepts refers to the God Father. The creator descended to the earth as (Ama) for the purpose of creation. The dot within the symbol, known as Eelik, is described as a precious drop of blood from the creator. The blood itself is called Ee Lai in the Puya.
Saion and Langon
The Wakoklon Puya presents Saion and Langon as concepts connected with the process of creation. The creator is described as existing first in a spiritual and conceptual form. Saion refers to the process by which this spiritual and conceptual existence changes into material forms with shape, size, and physical characteristics.
The term Saion is explained as consisting of Sa, meaning body; Ee, meaning blood; and On, meaning change or transformation. Through this process, the spiritual form of the creator becomes the created forms of the universe.
The term Langon is connected with Lang and On. The Puya refers to four stages called Chaks: Hei Chak, Ha Chak, Kon Chak, and Langpa Chak. Langpa Chak is described as the final stage in which the process of human creation is completed and human beings exist on earth as men and women.
Eesaiphu Eelonnung
The Wakoklon Puya identifies Eepung Loinapa Apakpa as the supreme creator and the source of all existence. The creator is described as one, formless, shapeless, endless, and existing before everything else. The creator is also described as the soul of all things.
The symbol (Ama) represents the creator's manifestation for creation. The dot, called Eelik, is described as a drop of blood from the creator's own blood. According to the text, this blood becomes the source of life within creation. The Puya further states that the symbol manifested as Ating-aa, also known as Salailel Sitapa.
In a passage concerning Eesaiphu Eelonnung, the Puya describes Salailel Sitapa as receiving the blood sent by (Ama), Eepung Loinapa Apakpa. The term Eesaiphu is explained as consisting of Ee (blood), Sa (body), and Eephu (pot or vessel). The expression Eelonnung is interpreted as being within the blood. The passage states that Salailel Sitapa became filled with blood through the command of the creator. As a result, Salailel Sitapa, acting as the second self of Eepung Loinapa Apakpa, became prepared for reproduction together with Eema Leimalel Sitapi, identified as the mother earth, in the continuation of the creation of the universe.
Dual language
The Wakoklon Puya text contains cosmological, genealogical, and philosophical concepts that are interpreted in a literal-biological reading and a symbolic-cosmological reading. These interpretive frameworks are sometimes referred to as Khununglon (literal or human-level meaning) and Eenunglon (symbolic or cosmological meaning).
Chak and Chakpalon The concept of Chak refers to a four-part cyclical framework described in relation to human life processes within Chakpalon. In Khununglon interpretations, the four stages, Hei-chak, Haa-chak, Kon-chak, and Langpa-chak, are understood as a sequence associated with human reproduction, including conception, gestation, and birth. In Eenunglon interpretations, the same stages are reinterpreted in cosmological terms. Hei-chak is associated with the origin or descent of primordial elements, Haa-chak with their arrival on Earth, Kon-chak with a developmental or incubation phase analogous to gestation, and Langpa-chak with the emergence and expansion of life on Earth. This interpretation frames human reproductive stages as symbolic analogues of broader cosmological processes. Palem Ema and Panthou Epa The terms Palem Ema (Mother Earth) and Panthou Epa (Father Sky or Space) appear in the text as complementary principles. In Khununglon interpretation, they are associated with biological mother and father in human reproduction. In Eenunglon interpretation, Palem Ema is understood as Earth and Panthou Epa as outer space. These are further linked to the concept of Eepung Loinapa Aapakpa, described in interpretive readings as the fundamental constituent of the universe, identified with energy and matter. Some interpretations associate these ideas with cycles of transformation of matter after death, although such readings are interpretive rather than doctrinally established. Yek Thokpa and Salai system
The concept of Yek Thokpa is associated with the origin of the salai system, which refers to the seven traditional clan lineages among the Meetei. In narrative accounts found in text, lineage formation is described through mythological genealogies involving interactions between divine or celestial beings (Laiyam) and human beings. In interpretive readings, the salais are described as blood-based lineages, and Yek Thokpa is understood as the establishment of hereditary divisions. These accounts are also linked to social rules regulating marriage between lineages to avoid kinship conflict (yeknaba). Such narratives are interpreted differently across traditions, with some viewing them as mythological explanations of social organization and others as symbolic genealogical frameworks.
Cosmological explanation
Primordial state (Nungpung Wakhan)
The Wakoklon Puya describes an initial pre-temporal condition termed nungpung wakhan, understood as a singular, absolute existence (Ama) preceding structured time, space, and matter. This state is portrayed as the origin point of all manifestation, from which cosmic order emerges under the guiding principle associated with Sitapa Mapu. The early universe is depicted as an undifferentiated oceanic expanse, lacking land and stable cosmic separation.
Formation of earth and cosmic structure
The earth (Malem Leipak) is described as a primordial oceanic body fully covered by water, mist, and cloud. The separation of sky (nongthou) and earth (malem) is attributed to a formative intervention associated with Sitapa Mapu. The emergence of landmasses (malem leisha) is presented as a transformative event involving uplift from an underwater state, establishing the structural conditions for life.
Origin of life and human creation
The text presents life creation as an intentional act of the Laiyam, with human beings (namu taipang mee) formed in the likeness of the Lai. Creation is described through processes interpreted as biological engineering-like acts (sapa, pokpa), involving progressive experimentation. Lainingthou Sanamahi is identified as a key agent in the successful formation of early human prototypes, culminating in the creation of Mee Khaloupa as a stabilized human form preceding widespread reproduction.
Divine beings and lineage formation
The Wakoklon Puya describes structured emanations such as the seven laipungthous and seven lailup, attributed to Sitapa Mapu and related divine agents. These formations are linked to the establishment of organized lineage systems corresponding to the Meetei salais, interpreted as structured biological or genealogical divisions derived from divine origin.
Lai–Human coexistence and identity formation
The coexistence of Laiyam and humans is expressed through the concept laiga-meega leiminnaringei, indicating shared existence in early cosmological time. Humans are described as initially identified as Mee-Atei (“other beings”) by the creators, later forming self-identity as Meetei. This distinction frames the emergence of human self-awareness and social categorization.
Temporal cycles (Chaks)
The narrative structures cosmic development into four cyclical eras (Hei-, Haa-, Kon-, Lang-chak). The Kon-chak is associated with experimental creation and early biological development, while the Lang-chak represents expansion and stabilization of human reproduction. These cycles collectively describe progressive stages of creation, refinement, and dissemination of life.
Earth as oceanic planet and environmental transition