KA HMANGAIH CHE A SIN..!

HRINGLANG TLÂNG

(The mystical Mountain of human Souls)

LOCATION : Hringlang tlâng is situated at Tuichhin (land) area under Mualkawi Village Council jurisdiction 22 kms far from within Mizoram State, (India) Champhai District Capital, Champhai enroute Zokhawthar Indo-Myanmar trade centre of Rih Sector.

FEATURE OF THE MOUNTAIN: Hringlang Tlang is 1485 metres above sea level as per record of Survey of India. ( Easting : 537536.549, Northing : 2586842. 402, Elevation : 1485.000. Coordinate Easting : 537741.984, Northing : 2586841.678, Elevation : 1485.000) It is dominating the area of its location in the absence of any other competing height of mountains nearby, thereby providing an excellent view of all direction. It is surrounded by rocky wall on the northern and southern sides. A truckable approach is constructed from the western side which passes through the mountain top. frequented by picnickers on all seasons. 

Acomfortable landscape stretches towards the est touching river Ṭiau from the mountain top. Lunglohtui, a fountain of emotionlesness divides the mountain as northern and southern blocks. Hawilopâr, a delicate flower, when perched on the hair one losses all interest to look back to the human world they left behind. The southern side is formed of three cone-shaped hilllocks where as the northern side takes the shape of a bullock hump both ends running towards east and west directions. The eastern side is formed of two cone-shaped hillocks: The land lying between north and south hillocks is a pleasant flat valley.

Important known sites within:

An internal road links the mountain top flat land and Lunglohtui has its source on its foot running in the north eastern direction. The flat land on the mountain top is called 'Pawla Sailung Kawn' which is the gateway to this entire nomenclature. Pawla Sailung Kawn means the Gateway where a giant man called Pawla, watchman who questioned all souls passing through about their credentials during their lifetime it the world.

Komangliambung, sại Chrashing in this is a siru narrow hilluck where

Khuanglianthangi Arsi chhiar tlâng : This is a sharpa narrow hillocks where Khuanglianthangi, chief of Tuichhin used to view and count the stars at night.

 Falkawn : This is a place where animal trap called "Falpui" used to be set for Killing wild beast. 

Vânhnaikhûma Khawthlir tlâng : A place where Vânhnuaikhûma used to have a distant watch of his territorial jurisdiction of Mualkawi.

Mitthi Khawtlir Tlâng: A place with a clear view of Rih Dil from where Khuanglianthangi used to watch Rih Dil once believed to be the land of human souls.

In addition to these, Piattlep (vast flatrock) which spirit of dead person has to cross, Lungleihlawn (Stone Bridge) Lungrahbuk (Rocking Stone), and Luruhkham (Skull Cliff) are a situated at the foot of Hringlang tlâng.

The development process of ancestral Mizo religion and their conception on life after death:

The history of Mize origin is deep rooted in the tale about Pialral (abode of Souls). When the Mizo tribe arrived at Lêntlâng (within Myanmar) during their migration towards the west, their quest for following a way of worship continued. They came to establish the so called Religion of Mizo forefathers. They came to accept their newly found religions while they settled down at a place called Seipuikhua khua (Village). The religions practice during their stay at Seipuikhur between about 1530-1550 AD was inherited by their descendants and gradually spread among the tribes. It was during this period that the belief in the existence of Deathman's World which is in the interior depth of the earth had been visualised.

They had no conception about the world after death nor did the various stages a soul had to pass through Hringiang Tlang enroute Pialral (A place where only eligible souls rest) had been formulated while our forefathers lived at Lentlang. It was only after they crossed over river Ṭiau to Mizoram in 1700 AD that the religions believed to be founded at Seipaikhur came to be an established spiritual entity. Simi larly, the path to qualify for entry into Pialral also came to be enshrined in the un-written religious book..

The rudimentary concept of life after death was gradually developed into a more classified hierarchical divisions of resting places. They are Mitthi Khua, where the souls of common man dwel, subject to the legacy of laborious work they did in their lifetime. The second and the upper hierarchical world is called Pialral. Pialral ( Paradise) is for the special class of soul who in lifetime were honoured with a decoration either by deed of hunting skill called "Ram Lama Thangchhuah" or by performing a richman's rituals organising public feast and giving away valuable gifts to the fellow villagers which is called "In Lama Thangchhuah". Those who occupy the status of Ram Lama Thangchhuah or In Lama thangchhaah individuals live in a comfortable life and need not work any manual job at Pialral. The position is so enviable that they attempted with all their might to be In Lama Thangchhuah called Thangchhuah Pa.

The journey a human soul performs:

In the pre 1900 AD era, the Mizo forefathers believed that a human spirit had to pass through Hringlang Tlâng. Hawilopâr, Lunglohtui and Pawla Kawtchhuah before reaching the final destination. Every human spirit inevitably had to cross Hringlang Tlâng. 

Human spirits long to arrive at this place because of its deep emotional attraction. They believed that the whole human settlements is visible from Hringlang Tlâng and they could have a clear view of their homes, their family and dear ones that they parted from Hringlang Tlâng. Having a glimpse of the human world, they could not help to hold their tears and cried bitterly and thereby Hringlang tlâng is considered to be a place of wailing. Therefore the human spirits could hardly proceed on their journey from this place,

While they were plunged into deep emotional gloom, they arrive at a place where Hawilopar bloom in abundance beautifully. They pluck a branch of Hawilopar and perched on their head becoming bounded to proceed forward inspite the fond desire to enjoy the view of human world. They finally arrive at Lunglohtui in a sunken mood. In order to forget the life in the world that still influence their sentiments tremendously, they were led to drink from Lunglohtui. Having a taste of Lunglohtui, all the fond memories of life in the world have disappeared at once. Instead, they become desirous to proceed eagerly when the potion of Lunglohtui had the better of them.

The human spirit are yet to pass through Pawla Kawtchhuah (Pawla's Gate way.) The gateway is manned by Pawla who asks every passing spirit all sorts of questions about the accomplishments that they made in their lifetime. The questions they were put in to answer are whether he/she had sexual relations with a boy or a girl as the case may be, whether he bothers to sing festive songs in the festival dance in times of festive ceremonials etc. Those who are found guilty of indulging in sexual adulteration, habitual theft and those who fail to qualify the test criteria are made to suffer the sting of Pawla's egg-size pelt shot from the huge bow made of big size bamboo pole.

 A blow from Pawla's bow is so hard that it cause an uncurable tumour which can last even three years. For fear of being victimised of Pawla's wrath, they tried their best to avoid living in an improper way in their lifetime. Infants and children below 3 months old could escape Pawla's punitive measure by challenging the menacing Pawls that he could become a big hero had his life been spared till adult hood. In the absence of proof as to what he/she might become, Pawla dare not strike infants/children not to make unnecessary error, but to let him/her free without creating any troubles for them. In Pawla's gateway is a distinct path for commoners who have no heroic or glorified deeds and another for the approach to Pialral (Paradise) where only the great men go. Pawla decides which path a spirit has to go in accor dance with their status.

The spirit of a rich man (In Lama thangchhuah) who accomplished the required glorified deeds called "Thangchhuah Zawhzazo" (A man qualified in all re spects), wearing a checked turban perched a magpie's tail feather into it and accompanied by all animals killed for public feast enters Pawla's gateway in the most respectable manner. Similar is the dignified fate of Ram Lama Thangchhuah (A great hunter with many kills of wild animals and enemies at his credit). To add to his glory, Ram Lama Thangchhuah came along on elephant back, the head of rival enemies he slain hung by his side. King cobra coiled in the horn of a deer, a flying squirrel providing shade from the heat of the sun and an eagle crying at high pitch tone from above standing on guard are the team of Ram Lama Thangchhuah Pa giving all the impression. Even Pawla pays much respect to him enter freely to Mitthi Khua ( the abode of deadman's soul)

2 Ribdil (Rih lake) believed to be situated on the way to Mitthi Khua at one time switched to be considered Mitthi Khua itself later on in around 1870 AD. However, there is no specific mention whether it is Pialral or it belongs to commoners' place. During the period between 1900-1935, there are some passies said to be a way to Mitthi Khua at the foot of Hringlang Tlâng.

The influence of Piatral on the life of Mizo forefathers:f

The religious belief of Mizos pertaining to life after death is associated with their status in their lifetime. They place an exceptionally high position to the status enjoyed by those who fulfilled the required conditions which is perhaps not comparable to any other glory that they can think of. At the same time, it works as a messenger for spiritual awakening as well as its consolidation. In as much as the Old testament is the image of the New testament, Pialral is also the image of Heaven. The concept of Pialral came to evolve in their search for their spiritual goal and survival. All the efforts and material expenses by way of preparing public feast for several times and distribution of gifts to the people by In Lama Thangchhuah Pa work for the oneness, affection to each other and cooperation in the society paving the way for establishing a sense of generousity towards fellow beings. Thus the religious teachings embraced by them is inseperable from their daily life.

On the other hand, the task to fulfill for Ram Lama Thangchhuah needs tremendous courage, chivalry, devotion and sacrifice in the face of invading rival tribes men from the east, as well as from the neighbouring villagers, wild beasts attacking their cattles and human beings that destroy their crops. Under such conditions, they wish their males to be brave against enemies and wild beasts. They greet the boy child when they born "Be him a courageous, chilvalrous and junglelore". The felicitation received by brave man is an incentive to occupy the status which in turn serves as the physical security and safety of the society to whom the society take refuge for shelter.

Pialral Kai (dwelling in Pialral) is the ends and objective of their religion which binds every aspect of their life together. The term Tlawmngaihna, sacrifice for others which Mizos hold in high esteem till today was coined out of this attitude one possesses.

"Tlawmngaihna" is a combination of various qualities such as courage, honesty. tolerance, diligence, meekness, humbleness, generousity, perseverance, kindness, sacrifices, love, obedience, respect towards elders, sympathy for downtrodden and handicap etc. It is therefore comparable with Love the Bible says, having some mean ing in a different term.

Similarities of Bible teachings with the way of life taught by Mizo forefathers :

The teaching of the Bible says "Person who commits adultery should be stonned to death while the Mizo saying goes "He who commits adultery always falls victim to tiger's vicious attack".

The Bible according to Proverbs 6:2 says "If you are shared in the utterance of your life, caught in the words of your mouth," while the Mizo says "To whom who spells a curse to others, the same returns to himself". Proverbs 13:2 in the Bible says "From the fruit of his mouth a good man cats good," while the Mizo says "Sweet words earn Mythun".

Deuteronomy 27:17 "Cursed he who removes his neighbour's landmark, And all the people shall say Amen" goes with Mizo proverb "Shifting of landmark at the loss of neighbour entails loss of either a mother or a father in the family" The teaching of Jesus says "The path to eternal life is narrow and the way to death is broad and easy to follow" Mizo proverbs goes "The way leading to good ness is rough and the bad way is comfortable". Matthew 7:16 "You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles?" Mizo proverb "A gooseberry never bears a fruit of another variety" Matthew 7:17 "So, every sound tree bears good fruit, but the bad tree bears evil tree" Mizo proverb "The outward appearance of a fruit determines the quality of seed it contains within" The Proverbs 27:15-16 "A continual dripping of a rainy day and a contentious woman are alike, to restrain her is to restrain the weed or to grasp oil in his right hand" Mizo saying "A continual rainy day but on a clear sky and a crying baby with eyes wide open are equally difficult to pacify".

The Bible teaches us to offer gift to Almighty according to our earnings while the Mizo forefathers say that it is obligatory to pay meat as tax to the chief. According to the blessings that he may be bestowed upon.

The Bible according to Malachi 3:10 "Bring the full tithes into the store house, that there may be food in my house; and thereby put me to the test, says the Lord of the hosts" The Mizos say to fill the granary of the chief with paddy as payment of tax on agricultural product"

Nexus between Piatral and Christianity (in the context of conversion into Christianity):

In a community where they lived is isolated and had no access to religion from outside and followed a religious practice founded by themselves. Even in those period, a fragment of gospel had already cropped up without their knowing in their sub-conscious sense. The teachings of christianity and that of the native religion had a number of similarities as if originated from the same source. Finally, Christianity began to be propagated among them through Christian Missionaries. Even though the new religion brought about by the Christian Missionaries gained mass welcome and the great revival swept through Mizoram only barely a decade after, there are many who could not part with the indiginous religion wholly and continue to retain the sentiments within their mind as depicted in the hymns composed after Christianity came to Mizoram. Few verses of such hymns are:-

"Not do I dare to watch them plug Hawilo-bloom,

Nor do I muse to have their fill from Lungloh stream" (Rev Chhawna)

"Longing Pialral the Land He reigns,

Wish I roam sprawling Hringlang" (Rev VT.Kappua)

"Quenching their thirst from Lungloh gleam,

Picking fragrance Hawilo petals,

Shun the worldly friends eternal long. 

Adore the loving heavenly abode" (Raingama)

*Fetching Lungloh gleam and held atop Hawilo sweet, 

Beckon me yonder home He calls" (Rev Lianruma)

In the 1920s, several religious priest and spiritually inspired poets namely Pas for Chhawna, Pastor VT.Kappus, Pastor Lianrums, Râlngama. Saihnûna. Patêa, Damhauha and many others began composing religious hymn with Mizo culture and literature as main themes. These songs won the hearts of the people due to the senti mental attachment to them and finally led to the realisation of what they have been looking for many years and consequently Mizoram came to be known as a Christian state.

The need for development and preservation of Hringlang Tlâng:

Pialral occupies a significant place in Mizo Society which reveals a hidden secrets about the transitional process from the native religion to the foreign religion in the form of Christianity. Therefore, it is extremely important to preserve Hringlang Tlâng where traces of religious and social heritage exists.

Pa C.Hrangliankhuma (L) a villager of Ruantlang Mualveng had prophesized in 1969 during the political turbulence period prevailing in Mizoram that "Hruaikown is place covered by forest at that time) will become a village one day. Besides, Tuichhin Tlâng (Hringlang tlâng) will become an important place where houses will be built and the area will be lighted with the help of technology (Which seemed ridiculous at that time),

Origin of Tuichhin ram :

Mangthawnga Ralte Khelte chief of Champhai, father of Mangkhaia had once occupied the place sometime in 1650/1670 The village fountain came to be shared by the flocks which grew in number with the increase of the human population. Chief Mangthawnga disliked sharing of water with cattles from the same source feeling it as health hazard. He therefore curved out a seperate fountain for human consumption and sealed it with a slab of rock to prevent live stocks from drinking. Tuichlin literally means "Scaled waterhole' and the village was named accordingly.

Mangthawnga was said to be a rich chief of his time and he possessed eight sets of gongs and the rare Siallam Dâr. In his book "Mizo History", Rev Liangkaia wrote about the massacre of Ralte tribesmen by Zadeng tribe on a flee to the west at a place presumable to be Tuchhin and looted the much valued Siallam Dâr by the invading Ralte tribesmen.

When Mangthawnga abandoned Tuichhin, Bengkuma of Hualngo tribe occupied the land in 1905 who had to abandon it again due to the pressure of Vânhnuaikhûma claiming ownership of the land. In 1910, Khuanglianthangi elder sister of Vanhnuaikhuma occupied the land. Khuanglianthangi is Hualngo chief and is the daughter of Rodenga. She reigned at Tuichhin till 1926.

Khuanglianthangi :

She is said to be the sole female Mizo chief who had a territorial jurisdiction as a maiden. She is a brave woman having all capabilities that a man possesses. A well built woman and beautiful she is, she married Liansavuta of Surbung chief (Myanmar) and had a happy married life. She gave birth to thirteen children but lost them all at tender age. The couples grieved the loss of all their offsprings very much and spent their lives in deep sorrow. In course of time, her husband Liansavuta also passed away adding to her sadness.

Her brothers decided to let her regain Tuichhin where she reigns as chief after the death of her beloved husband Liansavuta of Surbung. On her return to Tuichhin, her lament for the departed husband and children became worse. She could not sleep at night and resorted to walk out in the open at night, watch the moonlit sky and was so moonless night as well. She was well versed with the name of stars which she viewed and counted them one after another on and on. She composed a song while she was a sunken mood,

"High on sky the stars date partners endearing 

Fond I in envious watching them. 

Must I shoulder bitter gossips as they might

Another song Khunglianthangi composed while the death of her husband and children hit ther hard goes like:-

"In lonesome solace lamenting lost ones.

Chose to stroll sprawling Hringlang for a break. 

Might I meet them one and all.

Mighty Surbung reign had ceased to glow."

Pi Khuanglianthangi, a lonely widowed chief shifted to Mualkawi where her brother Vannuaikhuma was chief in 1927 as her sympathetic brother suggested so to live by his side.

Mualkawi Branch YMA had initiated steps to popularise Hringlang Tlâng 2000 AD onward based on informations gathered from folk tales and from the verbal accounts of surviving old age persons. As a result, Hringlang Tlâng with important sites within named on the basis of speculative thinking though they may be, has gradually gained acceptance as the centre of Mizo religious origin.

Structural Development of Hringlung Tlâng :

Hringlang Tlâng, Champhai District Park was originally preserved by Mualkawi Branch YMA as Picnic Spot-cum-Park. Pu C.Lalthanmawia is the pioneering architect who began his project from 1986 in his own right and took up the mission at an individual level to draw wider attention to it. In 1992, a sub-committee was constituted under Mualkawi Branch YMA to obtain permit for ownership and subsequent development of the area. Accordingly, Land Lease No DPL 36 covering 107.78 Bighas was obtained in the year 2000 in the face of hardship and obstacles on various fronts during the long years period.

A documentary film titled "Rauthia Lamtluang/Thlarau kalkawng" based on the script written by C.Lalthanmawia, Mualkawi Branch YMA Preservation Sub-Committee Chairman was prepared in 2000. The film was circulated to various Districts of Mizoram and telecast in the LPS Cable TV Aizawl for the first time of public view.

An approach road was constructed under BADP fund of Rs 1,00,000.00 vide Saction No.G12011/2/01-EAC dt 3.12.2001. The second phase of construction of approach road was carried out at the expense of another Rs 1,00,000.00 during the

tenure of Pu K.Riachho, IAS as Deputy Commissioner, Champhai District who climbed up Tuichhin Tlâng peak on foot. The approach road was motorable for 407 trock in 2002

Champhai Beautification Committees came in the picture by sending its members Pu Liankima Lailung IFS Forest Officer. Pu Lainunmawia Lectural Govt Champhai Collage, and Pu Lalhlupuia Lenrual Editor, who convinced Mualkawi YMA to convert Hringiang Tlâng to Champhai District Park and Champhai District Park Committee came to be formed accordingly under the chairmanship of Deputy Commissioner, Champhai District, Champhai.

A mutual agreement had been arrived between Mualkawi Branch YMA and Champhai District Park Committee under which all areas of Hringlang Tlâng to the north of Lungloh stream was verbally handed over to Champhal District Park Committee by Mualkawi Branch YMA on 22.2.2002.

Deputy Commissioner, Champhai hold the post of Champhai District Park Committee Chairman by virtue of Office. Therefore chairmanship is handed over from one Deputy Commissioner to another who ever assumes the post of Deputy Commissioner. The development of Champhai District Park witnesses different dimensions according to the interest and keeness a Deputy Commissioner may attach to its progress.

Pu Lallungmuana, IAS, who is the third Deputy Commissioner of Champhai District (2003-2007) had made memorable contribution for Champhai District Park. He never fails to miss the opportunity in arranging visiting VIPs and influential government officials the visit to District Park and attempted to convince them on its development by verbal canvassing on such occasions. He also succeeded in the surrender of Hringiang Tlâng Land Lease to Champhai District Park Committee and the entire area falls into the hands of Champhai District Park Committee from 4.3.2005 and ownership was transferred after completing mutation the Land Lease in the name of District Park Committee immediately.

It was during his tenure as Deputy Commissioner and Chairman, Champhai District Park Committee, a double lane approach road at the cost of Rs 50 lakhs was completed linking Hringlang Tlâng.

The efforst of Pu Lallungmuana IAS to convince important officials paid dividents and the development of Champhai District Park became an important government agenda at the initiative of Pu H. V.Lalringa IAS, Chief Secretary of Mizoram in a meeting convened in his Office Chamber on 4.5.2005.

A booklet Mizo Pipute Thlarau Kalkawng' written by Pu C.Lalthanmawia Mualkawi was released by Pu P.C.Zoramsangliana, Art & Culture Minister, Govt of Mizoram State, on 26.2.2009.

The information booklet is concise and contains about the origin of religious belief and related matters to their social and cultural life in those days.

Obstacles that came in the way

Criticism in the platform of discussion again resurfaced in a seminar on Mizo Culture organised by Art & Culture Department and Mizo Culture Organisation General Hqrs held at Archives Hall, Babutlang, Aizawl on 23.6.2009. 

In the seminar some participants voiced their critic views about Hringlang Tlang being physically situated within Mualkawi area against the existing view to be a mere speculation. But, those who have come forward to contribute their views on the matter in favour of argument and those who are against the views are equal in number. Pu C.Lalthanmawia who had taken all the trouble to compile booklet în Pipute Thlarau Kalkawng was invited on the discussion who had sum up elaborately all the matter supporting his write up on the matter.