Ajay Kumar: Created a new article

2023-08-30T20:33:40Z

Created a new article

New page

{{Short description|Ultimate heaven in Mizo folk myth}}
{{Use dmy dates|date=December 2018}}
{{Use Indian English|date=December 2018}}
'''Pialrâl''' ({{IPAc-en|ˌ|p|iː|əl|ˈ|r|ɑː|l}}) is the ultimate [[heaven]] according to the [[folk myth]] of the [[mizo people|Mizo tribes]] of [[Northeast India]]. The [[Mizo language|Mizo]] word literally means "beyond the world". Unlike most concepts of heaven, it is not the final [[Spirit world (Spiritualism)|resting place of the spirits]] of the good and the righteous, nor there is a role for [[god]] or any [[supernatural]]s, but is simply a reservation for extraordinary achievers during their lifetime to enjoy eternal bliss and luxury.<ref name=shake>{{cite book|author= Shakespear J |title= The Lushei-Kuki Clans |year= 2004|url= https://books.google.com/books?id=AvoTpz_rtmIC |pages=62–64 |isbn =8187502843 |publisher= Spectrum Publications, India}}</ref><ref name=bar>{{cite book |author=Baral KC |editor1= Biswas P |editor2=Thomas CJ |title=Construction of Evil in North East India: Myth, Narrative and Discourse |publisher=Sage Publications India Pvt Ltd, New Delhi, India |year=2012 |pages=36–45 |chapter=Chapter 4: The Discourse of Evil and the Mizo Folk Imagination |chapter-url=https://books.google.com/books?id=GpNwHeuOfToC&dq=pialral&pg=PA42 |isbn=978-8132109457 |name-list-style=amp}}</ref>

The concept of ''Pialrâl'' itself sums up very well the entire [[Supernatural|spiritual]] belief system in the [[animism|animistic]] [[folk religion]] of the Mizo ancestors. It encompasses not only the spiritual realm, but also all the pathways for entry and services required to attain access. Although the traditional Mizo religion had been completely overshadowed by [[Christianity]] since the turn of the 20th century, the notion of ''Pialrâl'' still survives as a remnant in a Christian [[metaphor]] of [[paradise]] among modern Mizos, especially vivid in their [[gospel music|songs of praise]].<ref name=strom>{{cite journal|author=Strom D |year=1980 |title= Christianity and culture change among the Mizoram| journal= Missiology |volume=8 |issue=3 |pages= 307–317|doi= 10.1177/009182968000800304 }}</ref><ref>{{cite web |author= Lalfakzuala |title= Mizote Pathian Thu (Lal Sut Vuan) |language=lus |trans-title=Beliefs of the Mizos (submission to the chief) |date= 21 November 2010 |url= http://www.misual.com/2010/11/21/mizote-pathian-thu-lal-sut-vuan/| work=mi(sual).com|access-date=2013-04-24}}</ref>

==Theosophy==

The Mizo ancestors believed in the existence of [[soul]] in two worlds beyond life, namely ''Mitthi Khua'' (literal translation: "land of the dead") and the higher abode ''Pialral''. It is every human soul's destiny to go to ''Mitthi Khua'', where most would end up eternally, but there is ''Pialral'' at the farther realm that is only for the select few. ''Mitthi Khua'' is an ordinary spiritual place, where all deceased must eventually enter and the hardships of earthly life still remain, forever.<ref name=shah>{{cite web |author= Shahnaz Kimi |title= My Passage to Rih Dil|date= 25 October 2008 |url= http://shahnaz-kimi.livejournal.com/9833.html| work=My Land and My People|publisher= LiveJournal|access-date=2013-04-24}}</ref> There is a tendency of modern [[evangelism|evangelists]] and [[theologians]] to misinterpret ''Mitthi Khua'' and ''Pialral'' as synonymous to [[hell]] and heaven respectively. But in truth, the similitude is taken out of context.<ref name=strom/> There is no conception of [[underworld]], [[Punishment|retribution]], relentless suffering, [[demons]] or [[damnation]] for ''Mitthi Khua'', as is confabulation of hell in most [[mythology]]; it is in simple description an inevitable destiny of all souls regardless of sins or virtues. Nor ''Pialral'' is an [[imperialism|imperialistic]] [[kingdom of god]] with eternal worship as in other religions, it simply is a place of luxury and comfort for those who had made special deeds in life, called ''thangchhuah''.<ref name=sha>{{cite journal|author=Shakespear J|year=1909 |title= The Kuki-Lushai Clans| jstor=2843210 | journal= Journal of the Royal Anthropological Institute |volume=36|issue=2 |pages=371–385|doi=10.2307/2843210 }}</ref> The ultimate reward is simple: to be relieved from labour and be served with ready-made food. In fact the quintessential element of ''Pialrâl'' is an ever availability of milled rice for eternity (''faisa ring'', a common metaphorical expression in Mizo even today).<ref name=bar/><ref name=lalh>{{cite web |author= Lalhnam RK |title= Mizo sakhaw biak dân leh a tobul ~ 1|language=lus |trans-title=The worship and origin of Mizo religion|date= 10 October 2012 |url= http://www.misual.com/2012/10/19/mizo-sakhaw-biak-dan-leh-a-tobul-1/| work=mi(sual).com|access-date=2013-04-24}}</ref>

==Passport to ''Pialrâl''==

Earning the title of ''thangchhuah'' is the most prestigious honour in the Mizo life and the only sure route to ''Pialrâl'' after death, and to achieve it is no small measure. By the estimate of the achievements imposed, ''Pialrâl'' is clearly an under-populated place. There are two ways by which one can accomplish the deed for being a ''thangchhuah'',<ref name=thirmal>{{cite journal|vauthors=Thirumal P, Lalrozami C |year=2010 |title= On the discursive and material context of the first handwritten Lushai newspaper 'Mizo Chanchin Laishuih', 1898 | jstor=2843210 | journal= Indian Economic and Social History Review |volume=47|issue=3 |pages=377–403|doi=10.1177/001946461004700304 }}</ref><ref>{{cite book|author= Parry NE |title= Lushai Custom: A Monograph on Lushai Customs and Ceremonies |year= 1928 |url= https://books.google.com/books?id=ZZsJAQAAIAAJ |pages=96–98 |publisher= Firma KLM Private Limited}}</ref><ref>{{cite book|author=Nunthara C |title= Mizoram: Society and Polity |year=1996 |url= https://books.google.com/books?id=Jksn3c85KOkC |page=99 |isbn = 8173870594 |publisher=Indus Publishing Company, New Delhi, India}}</ref><ref name=josh>{{cite book|author= Joshi HG |title= Mizoram: Past and Present|year=2005|url= https://books.google.com/books?id=YtX52F_qcWgC&dq=thangchhuah&pg=PA58|pages=56–59 |isbn = 8170999979 |publisher=Mittal Publications, New Delhi, India}}</ref><ref name=zorema>{{cite book|author= Zorema J |title= Indirect Rule In Mizoram 1890-1954 |year=2007|url= https://books.google.com/books?id=BYwpt38dYIIC&dq=thangchhuah&pg=PA13|page=13 |isbn = 978-8183242295 |publisher=Mittal Publications, New Delhi, India}}</ref>
namely
# The first called ''ram lama thangchhuah'' (that is by [[hunting]] exploits) which mandates slaying of at least one enemy and a horde of wild animals, including [[elephant]], [[bear]], [[wild boar]], [[gaur]], [[sambar deer]] and [[barking deer]]. The bonus kill includes [[king cobra]], [[crested serpent eagle]] and [[red giant flying squirrel]], for the greater glory. In addition, there is a lesser daunting task, which is to sleep with a [[virgin]].
# The other called ''in lama thangchhuah'' (that is by domestic deeds) which involves a massively lavish and extravagant [[ritual]]. The event is called ''khuangchawi'' (meaning "[[festival]]" or "celebration") which could only be afforded by the richest people, even by a few [[tribal chief|chiefs]], and should at least last four days. The first day is preparatory involving repair of the host's house, preparation of [[wine]], and milling rice, with an evening dance by all youngsters of the village. The second day is a wine-drinking day, and killing of [[domestic pig|pigs]], of which a boar is for [[Banquet|feast]] of the boys and two [[suidae|sow]]s for [[sacrifice]]. The third day is a grand feast for the entire village, and men are expected to get drunk; a bison is used for the feast and a sow is also sacrificed by the best friend. The final day is again a feast day, but mostly of close kith and kin, and the day closes with an evening dance where all the youngsters participated. A concluding feast for all villagers is again necessary, but it can be organised at any convenient time of the year.

The distinctive entitlement of an accomplished ''thangchhuah'' family in the village was that they had an open window (no other house ever had a window).<ref name=josh/>

==Journey to ''Pialrâl''==

When a person dies, as the Mizo believed, the spirit immediately emanates from the body, but does not go directly to ''Mithi Khua''. Instead it roams around until a favourable season, generally after the wet [[monsoon]], around the month of August (in fact August is still traditionally named ''Thiṭin Thla'', meaning "month of the spirit departure").<ref name=lalh/> The bereaved family then prepare ''thlaichhiah'', a ceremony involving animal sacrifice, so that the very spirit of the slain animal will provide and guide on the way. For example, the most commonly used were [[pig]] and [[dog]] – pig for the [[meat]] and dog to guide.<ref name=shake/><ref name=dev>{{cite book|vauthors=Dev BJ, Lahiri DK |year=1983 |title= Lushai Customs and Ceremonies | url=https://books.google.com/books?id=dUXEh5V0K58C | publisher=Mittal Publications |location=Delhi, India |pages=80, 99}}</ref><ref name=vanlallawma>{{cite journal|last=Vanlallawma|first=C.|title=Mizos and the After-life|journal=Indian Folklife|date=2009|volume=34|pages=6–7|url=http://indianfolklore.org/journals/index.php/IFL/article/download/734/929}}</ref>

===Barriers and crossings===

According to the myth, the spirit heads towards the east onwards to a lake called ''[[Rih dïl|Rih Dil]]'' (a real lake in western [[Burma]]). After crossing the lake, the spirit reaches a hill called ''Hringlang Tlâng'', meaning the "hill from where mortals are visible". On this hill is a special [[spring (hydrology)|spring)]], the water of which erases mortal memories, hence called "Lungloh Tui" ("water of no more sorrow"). After drinking the water, the spirit plucks the nearby flower called ''Hawilo Pâr'' (which means "flower of no looking back") and tucks it to the hair behind the ears. This finally takes away all mortal feelings and worldly longings.<ref name=sha/><ref name=vanlallawma/><ref>{{cite web |author= Rosanga JH |title= Hringlang tlang khawiah nge?|language=lus |trans-title=Where is Hringlang Tlang|date= 24 July 2010 |url= http://www.vanglaini.org/articles/4656-hringlang-tlang-khawiah-nge| work=Vanglaini|access-date=2013-04-24}}</ref>

===Pâwla===

Then the spirit has to confront a physical test just before entering ''Mitthi Khua'' which is a [[slingshot]] by a formidable guard named Pâwla. Pâwla is the only supernatural person in the Mizo mythology of afterlife. He is the first human to have died, and he would shoot at all the rank-and-file spirit so that they are doomed to settle in ''Mitthi Khua'' and nowhere else. His pellets were so huge that whoever he shot at could be crippled up to three years. However, there are three groups whom Pâwla never shoot at: firstly, the ''thangchhuah'' personnel; secondly, a young man who had slept either with three virgins or seven women; lastly, an [[infant]] below age.<ref name=sha/><ref>{{cite book|vauthors=Tochhawng R, Lalrinmawia K, Rawsea LH |year=2007 |title= Ground Works for Tribal Theology in the Mizo Context| url=https://books.google.com/books?id=ltPYAAAAMAAJ | publisher=ISPCK |location=University of Michigan, USA |pages=145 |isbn=978-8172149710}}</ref>

===The case of infants===

The death of an infant before reaching an age is called ''hlamzuih'' (''hlam'' meaning "[[placenta]]", and ''zuih'' meaning "failure" or "end") and was treated differently, rather casually. The infant corpse would be stuffed in an [[earthenware|earthen pot]], along with a hard-boiled egg and a [[porcupine]] [[spine (zoology)|quill]], and be buried near or under the house. The mother's milk soaked in cotton and a pinch of rice in one hand would be all the food pack required for the journey. The egg was a device for [[navigation]] for the otherwise unaware baby and would be expected to roll all the way to ''Mitthi Khua''; and the quill as a weapon of defense.<ref name=shake/><ref name=dev/>

===The triumphant entry===

For the ''thangchhuah'' [[laureate]] there is no stopping by Pâwla or at the ''Mitthi Khua'', for there is another crossing of a river called ''Pial'', which demarcates the limit of the ''Mitthi Khua''. For the honoured one, ''Pial'' is no obstacle. The domestic ''thangchhuah'' would be certified by all his sacrifices of pigs and bison. As for the hunter ''thangchhuah'', he would sit on the head of his slain barking deer, holding its [[horn (anatomy)|horns]]; the cobra would coil around him to the horn. The eagle leading the way while screaming, and the flying lemur shading him from above. These are the benefits of the bonus kills. The other animals would trail behind as his trophies and prized possession, to the land of unbridled comfort and luxury.<ref name=shake/><ref name=bar/><ref name=josh/>

==References==
{{Reflist}}

==External links==
*[https://web.archive.org/web/20120502170640/http://mizobamboo.nic.in/dances.html Cultural Dance of Mizoram]
*[http://mizoram.nic.in/about/dances.htm About Mizoram – Dances]
*[http://evergreenazl.com/tour-packages/indo-myanmar/ Indo-Myanmar]
*[https://web.archive.org/web/20130316170741/http://www.rjadventures.org/Mizoram.php Rhino Jungle Adventures]

{{DEFAULTSORT:Pialral}}
[[Category:Conceptions of heaven]]
[[Category:Afterlife places]]

Pialral - Revision history

Ajay Kumar: Created a new article