Sanamahism

Sanamahism is the worship of Sanamahi, the eternal

force/cells responsible for the continuity of living cre-
ations. Sanamahi referred here is not to be confused with
Lainingthou Sanamahi (The Supreme House-dwelling
God of the Sanamahism). The religion has a great and
unique traditional history which has been preserved till
date for worshiping ancestors as almighty. Thus it signi-
es that Sanamahism is the worship of eternal force/cells
present in living creations.
Sidaba Mapu, the Creator God of Sanamahism.
Sanamahism is one of the oldest religion of South East
Asia. It originated in Manipur and is mainly practiced by
the Meitei, Kabui, Zeliangrong and other communities
who inhabit in Manipur, Assam, Tripura, Myanmar,
Bangladesh, with small migrant populations taking this
religion and practicing in far o counties like the United
Kingdom, United States, and Canada.
1 Revivalism
During the reign of King Khagemba (15971652 AD),
the conqueror of the Chinese, it was revealed by Oracle
that Lord Sanamahi had returned to the gods kingdomaf-
ter ending His earthly life. As a consequence the king had
faced or experienced lot of diculties in the war against
the Mughal army of the west and Mangsha of the Kabow
valley (presently Chindwin valley of Myanmar).
It was written in the puya that seven gurus (thanja taret)
from the west would reached Kangla and could be very
dicult to defend their inuence. Since then it was de-
clined, but there is signed of revival in the modern days.
Religion in Manipur is thought to have passed through
three stages.
[2]
According to the last census, about eleven percent of
Manipur belong to religions stated as 'other'. Most
of this population are followers of the Sanamahi re-
ligion http://www.censusindia.gov.in/DigitalLibrary/
MFTableSeries.aspx (see link on other religion). This
represents a signicant increase over the previous
census. The revivalism of Sanamahism is recognized by
the census records of the government of India due to the
eorts of R. K. Birendro Singh, I.A.S.
2 Form of worship
In assimilate features such as the worship of forces
of nature like re, water, mountain, ancestor worship
(Apokpa), Lamlai (Outdoor Dwelling Gods and God-
desses), Yumlai (House dwelling Gods and Goddesses),
Ningthoulai (King God) and Umanglai (Forest Dwelling
God). Religion of antiquity in its pure native form, it
is as all as the history of Meetei/Meitei people from the
time immemorial.
2.1 Deities Worshiped
There is reference to the worship of Sanamahi by
Ningthou (King) Kangba in the Hayi age. Manipur is a
land of deities with Atiya Sidaba as the supreme god.
Atiya Sidaba, Apanba and Asheeba are the three manifes-
tations or incarnations of God as the creator, the preserver
and the annihilator of this universe respectively. Similar
with Brahma, Vishnu and Maheshwor respectively.
Pakhangba, Sanamahi and Nongpok Ningthou are the
incarnations who play the role of the male deities of the
Meiteis whereas Leimarel Sidabi and Panthoibi, the role
of female deities. We can note the similarities between
these with the Hindu gods and goddesses, Shiva and Par-
vati, as Shiva abodes the mountain and associated with a
serpent: same as the Nongpok Ningthou and his wife
Goddess Parvati similar to the Goddess Panthoibi being
the goddess of war and both associated with tiger/lion.
In another way Lord Pakhangba circumambulate around
the throne of Lord Shidaba Mapu as advised by his
mother Lord Panthoibi where as Lord Sanamahi set out
to go around this universe by ying, starting in south west
direction called (santhong in manipuri). Lord Pakhangba
justifying that the universe is not dierent from his father
Atiya kuru Shidaba saying the whole world is contained
within Him. Same circumambulation story around Lord
Shiva by Lord Ganesha and Lord Kartik around universe.
Lord Shiva had instructed his sons, Ganesha and Kartik,
to go around the world in the pursuit of knowledge. Kar-
tik went all over the world by ying, while Ganesha as ad-
vised by his mother Parvati, circumambulated his father,
Lord Shiva, justifying his act by saying that the whole
world is contained within Him. Both the supreme lords
have two sons. Probably, depicting very old connection
between Sanamahism with Hinduism.
Panthoibi is the Mother of the Universe and Nongpok
1
2 3 FESTIVALS
Ningthou is her mate.
[3]
Besides those, three hundred and
sixty-four deities with their consorts are the most impor-
tant deities worshipped by the Meiteis.
The Plain Kabui are observed in worship of Sanamahi
and Ima Leimarel.
[4]
Sanamahi (also known as ASHIVA) has a creator brother
(like him) named Paakhangba (Konjin Tukthapa).
[5]
Some of the important mythical Gods and Goddesses
worshiped by the Meiteis are:
Shidaba Mapu (Immortal Owner)
Lainingthou Sanamahi (Supreme God of the House-
hold Gods and Goddesses)
Ebudhou Paakhangba (Younger Brother of Lain-
ingthou Sanamahi and the Ruler of the outside
world)
Ima Leimarel Sidabi
Apokpa (Prime Ancestor God and Goddess, dier-
ent according to dierent surnames)
Ebendhou Emoinu (Goddess of prosperity, wealth
and kitchen)
Ema Panthoibi (goddess of valor and battle)
Yumjao Lairembi (Household Goddess)
Ema Phouoibi (Goddess of Bounty)
Ebudhou Marjing (God of sports and also the pro-
tector of North-East Direction)
Ebudhou Thangjing (God of power and also the pro-
tector of South-West Direction)
Ebudhou Wangbrel (God of rain, death and also the
protector of South-East Direction)(Kumar 2004,
92)
Ebudhou Koubru (God of strength and also the pro-
tector of North-West Direction)
And many more.
They also worshipped the Umanglais (Forest Dwelling
Gods and Goddesses). Umanglais are the protectors, pre-
servers of their corresponding areas/localities which in-
cludes houses, elds, welfare of the people, etc. in short
The Umanglais are the Guardians of the outer world of
the people and also these Gods and Goddesses are associ-
ated with each and every doings of the people in day-to-
day life. Hence, They are consider to be very powerful.
Some of the names of mythical Umanglais are :
Lainingthou Nongshaaba
Lainingthou Puthiba
Lainingthou Awaangba
Lainingthou Marjing
Lainingthou Khoiriphaaba
Ema Khunthok-haanbi
Ema Haoreima Sampubi
Ema Eereima
Ekop Ningthou
Thoubal Ningthou
Ema Kondong Lairembi
Nongpok Ningthou
Langol Ningthou
Ema Langol Lairembi
Ebudhou Naothingkhong Paakhangba
Ebudhou Khamlaangba
Ebudhou Oknarel
Ebudhou Thangnarel
Ebudhou Yangoiningthou
And many more.
The title Lainingthou refers to the incarnation from
Lainingthou Sanamahi and the title Ebudhou refers to
the incarnation from Ebudhou Paakhangba.
2.2 Oerings
Meiteis oer praying to the household Gods and God-
desses twice a day, once in dawn and once in dusk
timings. They oer incense sticks/burner and can-
dles/meiraa along with owers (restriction of oering of
some particular owers have been practiced) and water.
Devout Meiteis oer food at sacred spots daily to,
the Goddesss of Kitchen and prosperity, Ebendhou
Emoinu.
[6]
3 Festivals
3.1 Cheiraoba
Cheiraoba, literally Chahihouba is the real New Years
Day for the Meiteis and is observed every year on Sajibu
(April) - the rst day of the rst month - Sajibu of Meitei
calendar. The Meiteis have their own calendar known as
Thabaallon. A calendar year has twelve months. They
are:
3.1 Cheiraoba 3
1. Sajibu
2. Kaalen
3. Eengaa
4. Eengen
5. Thawaan
6. Laangban
7. Meraa
8. Hiyaang-gei
9. Poinu
10. Waakching
11. Phairel
12. Lamtaa
Sajibu mainly falls during the month of March (last week)
- April (rst week). Cheiraoba is observed on the rst
day of this Sajubi month, which dates are random year
by year.
But after the 18th century (when Hinduism came)
they burnt out most of the Puyas (the Holy Book of
Sanamahism), since then, to make alive the festival
Charak Pujah of the Hindus, converted as the NewYears
Day for Meitei-Hindu to match with the Hindu calendar,
the Cheiraoba Festival turns up to be two every year, one
as the original Meitei New Year which is observed on the
rst day of the Sajibu Month and the other is observed
every year on 14 April i.e. the day on which CHARAK
PUJAH falls. The gate of every Meitei house are seen
with oerings to three deities - Kumsana Kumliklai,
Lamsenba Tusenba and Lammaba Tumaba (Cheiraoba
Masil).
On the auspicious day of the festival, fresh vegetables are
being oered to Lainingthou Sanamahi and the attire of
the Deities are also changed on this day. After getting
blessings from Lainingthou Sanamahi, the vegetables are
being cooked in clean, tidy kitchen by one cook into even
number of curries (all should be veg). After the cooking
session, the food is rst serve to two dierent traditional
plates. One is oered in the front gate and the other at
the rear gate of the house. According to the custom, the
oerings of the cooked food are done by males.
And after oering to the gods and goddesses, the items
are exchange with relatives/neighbours which is called as
Mathel Laanba. It is believed that on the day of new year
everybody should be healthy so that the whole year will
be healthy i.e. why it is a must to climb the nearest hill to
digest whatever the curries taken on that day. Again prior
to the day of cheiraoba/meitei new year, there is a custom
that a married woman should present a gift to her father
and brothers.
Puya recorded 12 months named as in the embryolog-
ical process and progress with a strong scientic foun-
dation many centuries ago: Wakching, Failel, Lamta,
Sachifu, Kalel, Eenga, Eengen, Thouwan, Langpal, Mela,
Heeyangkei, Poinu.
1. The statement of the puya about kok (human head)
is very authoritative that head is the source of every-
thing including human sperm. Please mark Lang-on
khutingki in the last part of the Puya quotation.
The word Wakching, the name of the rst month of the
Kangleipak Meetei race is a derivative of the combina-
tion of two words/concepts wakon + Ching. The rst
syllable of the word wakching, that is Wak may mean
Wakon, Wakonpung, the abode of the universal God
father. The second syllable of the word Wakching, that is
ching may mean Konching, Wakonching, ching
mean chingkhatpa, pulling up, etc. Therefore, the mean-
ing of the rst month of the 12 months of the Kangleipak
Meitei race, Wakching is pulling up and storing in the
Wakonpung (human head, head of all living beings) of the
semen including the sperm. Now in the 21st century ev-
erybody on the Earth agrees that reproduction starts from
the head.
1. The second months name is Failel (Fairel).
The meaning of 'Failel' is Fai+lel. Failel = Fai + lel, here
Fai means Leipa further means stay, staying + lel, means
here lelpa, further means staying for further doing works
for improvement or perfection.
Now science agree that the human body system takes
about two months in manufacturing a sperm perfectly
from the best elements from the foods and drinks, ate and
drank by the subject.From these facts, we generally say
that mapana tha ani nou pui (Father is pregnant for two
months before the nou(child) comes to the womb of the
mother).
In the last ve days of the two months when the sperm
stays in the head of the human father, just before the
sperm comes to the mother-would-be woman, the pupils
of the human Father bifurcate into two, showing one part
will go to mother-would-be woman for a new Lang-on.
3. The third month of the Kangleipak Meitei race is
Lamta. The meaning of Lamta: Lamta = Lam + ta, here
lam means a part of the earth commonly. In the concept
of the puya, human body is called 'Leipak Ahingpi'. The
human seed (sperm) is shown to the body of the eema
(Leipak Ahingpi), in the quotation above 'Chalot' means
womb 'ta' here means tale=tare on the 'Leipak Ahingpi'.
Therefore, the meaning of the third month Lamta is that
the human seed (sperm) has fallen well on the body of
the would-be-mother woman for a new langon after 10
months in her body. The fourth month of the Kangleipak
Meitei race is Sachifu (misnamed Sajibu after the advent
of Hinduism).
4 3 FESTIVALS
4. Sachifu = Sa + chi + fur, sa here means the body part
of the living beings including of the human, meaning the
'sperm' with the liquid portion, in another meaning the
'Shanamahi', chi here means chisillakpa, further means
coming of the shanamahi in the womb to transform into
Ha chak, konchak and langpa chak in the womb, fu here
simply means chafu, that is, womb.The puya is very cate-
gorical about the naming and the process and progress of
the 4th month in its life journey in the transformation be-
ginning from the head of the human father to the womb
of the human mother and nally as man and woman on
the Earth.
Please mark the Sachifu leikhun toulakpa milel papot
lonpana. Here Sachifu leikhun Toulakpa means the
journey of the human spermto come directly in the womb
after fertilization and milel papot lonpa means the hu-
man mother has two lives one her own life and the sec-
ond new developing life in the womb.
5. The fth month of the Meitei race is Kalel Kalel
comes just after Sachifu, the fourth month.
In the Sachifu, the 4th month, the human embryo comes
inside the womb, the puya calls 'chalot, and stays in the
womb for one month. After this one month in the 'chalot',
in the month kalel (a rough duration of 30 days) the foetus
in the womb has developed its main organs.
Please see the meaning of the Kalel, the 5th month of the
Meetei race:
Kalel = Ka + lel, ka means here Ka of the human body,
here means the organs of the human body. The Puya,
Wakoklon Heelel Thilel Salai ama-ilon Pukok says that
there are 11 (eleven) 'kayats in the human body, though
we do not know generally what are the 11 'kayats.
Ka means here the 'Kayat' of the human body. Lel, the
2nd syllable of the word, Kalel means here the best, most
important ka or kayat of the human body. Therefore, in
the Kalel month of the Meetei race, 5th in the 12 month
series, the foetus in the womb has developed the main
kayats of the human body.
6. The sixth month of the meetei race is Eenga and the
seventh month is Eengen.
The most important part of the embryonic development
during these two months, Eenga and Eengen is played by
the blood of the human body. The blood to the foetus
is supplied by the mother in whose womb the foetus is
developed.
During the 60 days of these two months almost all or-
gans are developed and blood is supplied to all the or-
gans. Most probably the nervous system is completely
developed during these two months, Eenga and Eengen
of the Kanglei Meitei months.
8. The 8th month of the Meetei race is Thouwan.
See the meaning of the eighth month Thouwan of the
Meitei race: Thouwan = Thou + wan, thou here means
the physical function of the organs developed in the foe-
tus in the womb + wan here means functionalisation of all
organs in the foetus. In common parlance, it may means
that all organs in the foetus begins to perform their own
dierent and peculiar functions.
9. The ninth month of the Meitei race is Langpal. The
ninth month Langpal conveys exact and unambiguous
meaning.
Please see the meaning of the 9th month, Langpal: Lang-
pal = Lang + Pal, the Lang here means Lang-on or Saion,
the process and progress of the development of the sperm
to a full human being is complete in this month, Langpal
+ Pal here means oire and masak oire, further means the
foetus is now a full human being to comeout from the
mother on the open lap of the everloving and ever caring
mother earth.
10.The 10th month of the meitei race is Mela. The Mela
tha is also said as Menta Tha. In the Mela (Mera) month
of the foetus as a complete human being in form and the
organs doing the full functions as in an ordinary human
being, takes rest.
11.The eleventh month of the Meitei race is Heeyangkei.
The name of the eleventh month, Heeyangkei also con-
veys the exact nature and development of the foetus in
the womb of the mother.
Please see the meaning of the word/concept of the
eleventh month Heeyangkei: Heeyangkei = Hee + yang
+ Kei, Hee here means the best thing as medicine, the
best thing as food to develop life, human mind etc. +
yang means Yangna, further means quickly + Kei means
barn, here means human body (the developed foetus).
Therefore, Heeyangkei here means the foetus as a fully
developed human being prepares for a debut in the open
world to play in the Life stage as man or woman collecting
the best things for its body from the blood streams of the
mother in the womb.
12.The last 12th month of the Meitei race is Poinu. The
last month of the Meetei race Poinu also expresses its ex-
act nature by the word itself.
Please see the meaning of the word/concept of the
'Poinu': Poinu = Poi+nu, Poi here means Leiba, to live
further means living spending life (for example : Lam-
poiba = vagabond) + nu means man, common gender, nu
+ pa, nu + pi.
In the last month Poinu, the foetus from the womb of the
mother comes out as man or woman to live among the
human beings to play his or her role on the life stage as
desired by the God Father.
3.2 Lai Haraoba
Lai Haraoba is the festival of the recollection of the
creation stories played by all deities with the rst ori-
gin of this universe and evolution of the plants and an-
3.3 Origin of the name 5
imals through the will of Atiya Shidaba. Shannamahi
and Leimarel are worshiped in every house of the Meit-
eis and other mentioned Indigenous community of Ma-
nipur and nearby states including Mayanmar. The other
gods and the 364 deities are worshipped in the Umanglai
Laisangs (temple of gods in the reserved woods with spa-
cious grounds) in the villages.
3.3 Origin of the name
The puya, Wakoklon Heelel Thilel Salai Ama-ilon Pukok,
says very clearly that at the beginning of creation, the
ultimate universal god, the father of all living beings,
Ipung Loinapa Apakpa as the Kanglei ancestors called
Him, gave a Talang Laipao (Gods message fromthe open
space) to the eect that he will come down to the Earth
to create living beings.
The universal Father clearly says in the Talang Laipao that
He will be found as a 'three-day- child' (not three-day-old
child) in the colour of 'Sana'.
The Talang Laipao was heard by gods. The Salailel Sitapa
(space personied as male person) Ima Leimalel Sitapi
(the earth personied as female principle) also heard it.
As predicted by the Talang Laipao, a 'three-day-child'
was found in the Isaiphu' of the Salailel Sitapa (space
Ipa sorarel).
What is actually written in the puya is this: Numit
humni supaki Angangki Matam- Kumna Sanaki Masak
Malpa Nouwa Ama oina Leilamke. The word or con-
cept 'Shana' was rst used by the universal Father, and
was also rst heard by the gods (lesser gods) before cre-
ation.
What is known from the puya scripture up to this stage
of creation, we have now the knowledge that the concept
of 'Shana' used in the puya in relation to the theory of
creation, is never related in whatever way to the 'Shana',
yellow metal gold which is a product of scientic age of
the world.
The word/concept Shana is described in the puya,
Wachetlon Pathup as Wakonpungta Leipa Tongsaki
Machuti Shana Ahingpa Machune| Fisetti Angoupane||
extquotedbl A rough translation of the passage from the
puya scripture may please be seen : The colour of
the muscle in Wakonpung (Head) is living Sana colour,
dressed in white.
Further, please see what are actually written in the puya,
scripture, wakoklon heelelthilel salai ama-ilon pukok
asum oipa laipaoki matung inna sitapaki Isaiphu il-
lon nungta numit humni supaki nouwaki ma-ong oina
Sanaki machu manpa nouwa ama leilamle|| Nouwa atupu
yenglaka sanaki masak manpa angangpa machuna leit-
engpa maahi atupu upata shanamahi haipa mingthonpu
pituna machaki matamkumna Loukhatle|| Asum touna
loukhatlapaka lailelpi sitapi Lailem mata pishille ||0||
Lailem mana yenglaka ngangleinapa nouwa atupu upata
angang mingthon phangtuna chetna channa konsille|| ex-
tquotedbl Please read carefully to above quotation from
the puya, scripture.
The scheme of creation of God is shown in the passage
of the scripture. The universal Father God sends the life-
seed to the Earth and the seed is preserved in the male
person. This time when the life-seed is preserved in the
male person, it is called Shanamahi. The Shanamahi is
given to female person, then it becomes Angang.
Shanamahi is the life-essence given by the God preserved
in the male person for endless creation. A male per-
son is called Pali in Kanglei vocabulary. Pali = Pa + Li
= Pa means universal father, who gave the life-seed to
male person + Li means Leeba, Leeduna thamba, that is,
preservation in English. In such scheme of creation of
the universal God Father, can there be any possibility of
the 'Shanamahi' in the Male Person to be a 'gold liquid',
yellow metal liquid.
In the above quotation fromthe puya, scripture, the words
Isaiphu illonnung means in the body of the Salailel
sitapa (the space personied as a male person), and
Lailelpi Sitapi Lailemma means the Earth personied
as a female person.
Isaiphu = I + Sha + iphu = I means blood, human blood
+ Sha means Hakchang. Human body + Iphu = I means
blood + phu means chaphu, further means pot. There-
fore, Isaiphu means human body, full of blood. Illonnung
simply means in the blood of the body.
The using of an Isaiphu in every religious ceremony as
a symbol of the universal lord in the Kanglei tradition
comes from this 'Isaiphu' in the puya, the scripture. As a
corollary of this knowledge of Isaiphu in the scripture
of the Meitei race, we come now to know that to keep an
Ishaiphu at the Phampal of Ima Leimalel sitapi at the
left side of the house is patently wrong, may be an ar-
rangement during the Hindu rule since 18th century C.E.
In the Kanglei Lai Haraoba, Ningthourelgi Sagoldi
mamei jum jum Laoyida, Angouba Sagol Tongbara? ex-
tquotedbl is heard generally. There the Ningthourel
means the ultimate universal God Father, 'Sagol' means
Sakol = Sa + Kol means the creative, procreative life-seed
in always with the 'Ningthourel'; nothing can give, noth-
ing can have the life-seed with, except the 'Ningthourel'.
So, the sentence means the white colour Shanamahi is
with the 'Sagol' of the universal God Father The 'Ningth-
ourelgi Sagoldi mamei jum jum Laoyida' means the
'Sagol' with the Ningthourel becomes numerous in the
long rung, meaning the increasing living beings in the
long run in the process of creation.
Lastly, the writer show a verse from the puya scrip-
ture showing in a nutshell the philosophy of the Kanglei
creation theory: Malem Leimana Lumpala, Palem Im-
mana Malum-ee; Koilou Nongmatonna Wangpala, Pan-
thou Ipana Mawang-ee.
6 6 EXTERNAL LINKS
The above four-line verse indicates the heights of Kan-
glei Wang-u-lon (philosophy) of the Meitei race of Kan-
gleipak. The last two lines say that 'Panthou Ipa' is higher
than the Koulou Nongmaton (the top of the space, the
sky, the Ating-aa, the Atiya in dierent languages of the
same word/concept).
The sky seemingly round above our heads is called
'Koilou Nongmaton' by the Puya, the scripture of the
Meitei race. The 'Panthou Ipa' in the above verse is the
universal father god creator who gave the Talang Laipao
for creation. The Kanglei Mietei race call him Panthou
Ipa or simply Ipa (father roughly in English) who is higher
than the Koilou Nongmaton.
When my readers begin to think critically about the
Shanamahi Kachin and the 'Santhong' (door of creation)
which they see everyday, the readers may come to their
senses about the concept of Shanamahi etc.
4 See also
Folk Hinduism
5 References
[1] 2001 Census
[2] P. 199 Social Movements in North-East India By Mahen-
dra Narain Karna
[3] P. 4290 Encyclopaedia of Indian Literature By various
[4] People of India By Kumar Suresh Singh, S. B. Roy, Asok
K. Ghosh
[5] P. 82 A History of Manipuri Literature By Ch Manihar
Singh
[6] P. 62 Feminism in a traditional society by Manjusri Chaki-
Sircar
6 External links
Meiteis Surname
The Revivalism of Shanamahism
Sohini Ray's 200001 project The Body-Cult in
Shanamahism: A Case of the Revival of an Indige-
nous Religion Among the Meiteis in Manipur is an
ethnographic study of the sacred myths about the
human body among the Meiteis, a community in
Northeast India, and on how these mythological be-
liefs play a pivotal role in a socio-religious revival
movement now occurring in the community. So-
hini Ray recently received her Ph.D. in anthropol-
ogy from the University of California, Los Angeles.
Discovery of Kangleipak by Wangkhemcha Ching-
tamlen
7
7 Text and image sources, contributors, and licenses
7.1 Text
Sanamahism Source: http://en.wikipedia.org/wiki/Sanamahism?oldid=626478974 Contributors: Echuck215, Rjwilmsi, Gurch, DaG-
izza, Jaraalbe, Bgwhite, Pigman, NawlinWiki, SmackBot, Chris the speller, Mion, Alaibot, Astynax, Serpents Choice, Magioladitis,
AlexNewArtBot, Ozalid, Munci, Ingocha, MajorActor, Nexxt 1, Mild Bill Hiccup, Sworst, Editor2020, Joyson Prabhu, MatthewVanitas,
Addbot, Opus88888, DFS454, Yobot, AnomieBOT, Xufanc, Samk108, Cureden, Omnipaedista, Singjamei, Tim1357, John of Read-
ing, Ingudum, ClueBot NG, Marcocapelle, Compfreak7, Wheeke, Chingmetamme pullase, Jodosma, Aethelwolf Emsworth, Wikiuser13,
Warjit sagolsem, Punshiba18, M S Meetei, Medicobjn and Anonymous: 39
7.2 Images
File:Ambox_content.png Source: http://upload.wikimedia.org/wikipedia/en/f/f4/Ambox_content.png License: ? Contributors:
Derived from Image:Information icon.svg Original artist:
El T (original icon); David Levy (modied design); Penubag (modied color)
File:Crystal_Clear_app_kedit.svg Source: http://upload.wikimedia.org/wikipedia/commons/e/e8/Crystal_Clear_app_kedit.svg License:
LGPL Contributors: Sabine MINICONI Original artist: Sabine MINICONI
File:Question_book-new.svg Source: http://upload.wikimedia.org/wikipedia/en/9/99/Question_book-new.svg License: ? Contributors:
Created from scratch in Adobe Illustrator. Based on Image:Question book.png created by User:Equazcion Original artist:
Tkgd2007
7.3 Content license
Creative Commons Attribution-Share Alike 3.0