Khandaih Hripui (Epidemic of Khandaih 1905)

 (The Great Epidemic of 1905)

1. Introduction

The great epidemic known as Khandaih Hripui remains one of the most tragic events in the early history of Mizoram. It struck Khandaih village (now Phullen) in 1905–1906, bringing death, fear, and deep sorrow. What began as a simple sickness soon escalated into a deadly outbreak that wiped out dozens of lives and forever changed the community. The epidemic revealed the struggle between old traditions and the new Christian faith and became a turning point in the spiritual life of the people.

 

2. Background of Khandaih Village

In the early 1900s, Khandaih was one of the largest and most influential villages in the Lushai Hills. Founded in 1901 by Chief Vanphunga Sailo, son of Pawihbawiha Sailo, the village thrived on fertile lands, rich forests, and the hard work of its people. With over five hundred households, Khandaih was known for its unity, prosperity, and strong traditions.

Villagers lived mainly by jhum cultivation, hunting, and handicrafts, and their lives echoed with songs of work and community. Chief Vanphunga was a proud, courageous leader who resisted British interference, earning both admiration and tension with colonial authorities.

By 1903, Christian missionaries and local preachers arrived, establishing a mission school that doubled as the village’s first church. Christianity gradually took root, creating a quiet division between villagers embracing the new faith and those holding to traditional beliefs. Amid this spiritual shift, the great epidemic struck, altering the village’s destiny forever.

 

3. The First Signs of Tragedy

The epidemic, later known as Khandaih Hripui, began with Rochhunga, who died on October 24, 1905. He had traveled with villagers to Kawl Ram (now Myanmar) to buy supplies. Exhausted from the journey, he cooked and ate chicken upon returning. Soon after, he suffered severe stomach pain, vomiting, and diarrhea. Traditional herbal medicine, Inthawi, failed to help, and after three days, he passed away—the first known victim of the mysterious disease.

At first, villagers believed his death was an isolated incident. But within weeks, the same symptoms appeared in others. On November 16, 1905, a child from one household and a man from another both died from the illness. Two days later i.e. on November 18, 1905, a husband and wife succumbed to the disease and were buried side by side. By November 24, 1905, several men and women died on the same day. Fear and sorrow spread quickly, and the once-lively village of Khandaih grew silent and heavy with grief, as families mourned their loved ones and wondered who would be next.

 

4. The Epidemic Suddenly Worsens

After several days without new deaths, the Chief and elders believed the danger had passed. On December 3, 1905, the Chief and Elders gathered to share rice wine, as was their custom after an epidemic, to give thanks. But their hope was short-lived. That evening, one of the elders who attended the gathering suddenly fell ill with severe vomiting, diarrhea, and stomach pain. He became so weak that he could not return home on his own.

Fear gripped the village. Most people were too terrified to touch anyone, especially the sick, and only close family members dared to help. Yet Phunga and Hminga, though unrelated to the elder, bravely carried him home. Their courage was praised by all, but despite their efforts, the elder died before dawn.

The next day, December 4, 1905, the epidemic returned with full force. Villagers fell ill one after another, often dying within hours of showing symptoms. Several families perished within days, and entire households were wiped out. Panic spread like wildfire. Some tried to flee, but the elders forbade anyone from going out at night. Families locked themselves inside their homes, and the once-lively village grew silent. Only the cries of the sick and the wails of mourning filled the air. Five men died that day, and many others who had gone to stay in their farm huts also perished, though the exact numbers were unknown. Every day, new cries of grief echoed through Khandaih — a village now consumed by terror and sorrow.

Sanitation and hygiene were poor. With no toilets and widespread open defecation, people also drank and used unsafe water, including for making rice wine. They collected water from temporary streams, often unclean. It is no surprise that Tuihri (cholera) spread so quickly.

 

5. Causes and Spread of the Epidemic (Revised)

At first, villagers did not realize that a full-scale epidemic had begun, nor did they know it was cholera. When Rochhunga fell ill and died, people thought it was caused by something he had eaten. Soon, others developed the same symptoms—severe diarrhea, vomiting, and stomach pain—spreading fear throughout the village.

Villagers speculated on the origin of the disease, and three main theories emerged:

• Kawl Ram (now Myanmar):

Rochhunga and other villagers had recently traveled to Kawl Ram to buy supplies. Three days after returning, Rochhunga fell ill and died on October 24, 1905. Soon, others began dying with similar symptoms. Many believed the disease had been brought back from Kawl Ram, linking foreign travel to the outbreak.

• The Ralleng (Naga) Visitor:

A Ralleng man from Aizawl visited Khandaih, carrying the head of a deceased friend in his pocket, following local custom. The friend had reportedly died of Tuihri (cholera). Days after his visit, children who welcomed him fell ill and died on November 16, 1905. Villagers suspected he had inadvertently introduced the disease, increasing fear and mistrust of outsiders.

• Reng Ram Exposure:

Some villagers had traveled to Reng Ram for work, witnessing several Santhal families suffering from illness. Although the travelers appeared healthy, villagers believed they may have unknowingly brought the sickness back to Khandaih.

Other factors contributed to the rapid spread: poor sanitation, open defecation, use of unsafe water for drinking and cooking, and close contact among households. These conditions made cholera highly contagious, leaving the village in terror as entire families fell victim in a short time.

 

6. Response and Rising Fear

When the epidemic struck, the people of Khandaih tried everything they knew to fight it. At first, they relied on traditional healing and sacrifices known as Inthawi, believing these rituals would drive away evil spirits. They waved green leaves, hung them at doors and windows, and even planted screw pine trees (Lakhuih kung - Buata) near their houses for protection.

When walking along the village paths or roads, people carried sticks and beat the air as they walked, believing it would kill the invisible disease around them.

As deaths continued to rise, the Chief and elders ordered families with sick members to move to their farm huts (thlam) outside the village, hoping to stop the spread. For a short time, this seemed to work, but the sickness soon returned even stronger.

Fear quickly took over. People avoided one another, too afraid to touch the sick or even their own relatives. The Chief and elders later forbade anyone from leaving their homes at night. The once-lively village grew silent — only the cries of the sick and the wails of mourning could be heard. Despite their desperate efforts, the people of Khandaih could not stop the epidemic that continued to claim lives each day.

 

7. Aid from Aizawl

When news of the epidemic reached Aizawl, the British administration sent a Babu (compounder tia sawi a ni bawk - Buata) to Khandaih, bringing medicines and disinfectants to help control the outbreak. He arrived on December 4, 1905, the day when the epidemic had claimed the most lives. The Babu immediately began treating the sick and disinfecting the village’s main water sources, suspecting cholera as the cause. He instructed villagers on basic hygiene: boil drinking water, manage urine and feces carefully, and maintain cleanliness in homes and surroundings.

While some villagers followed his advice, many non-Christian residents remained deeply suspicious of the foreign medicine. Some believed it was a trick to harm them, while others refused to drink water from the treated springs, fearing it would target non-Christians. Despite the Babu’s dedicated efforts and guidance, the epidemic continued to spread, claiming more lives. His presence, however, slowly introduced villagers to modern health practices, laying the groundwork for future disease prevention.

 

8. Beliefs and Interpretations

For the people of Khandaih, the epidemic of 1905 was not just a disease but a mysterious event that stirred deep fear and belief. The sudden deaths and the unknown cause led many to think it was a punishment from unseen spirits.

Among the non-Christian villagers, it was believed that Sahmula, the demon-king of Mawmrang Mountain, had sent the epidemic in anger because the people had accepted the new faith brought by the missionaries. They performed traditional rituals and sacrifices, hoping to calm the spirits and stop the deaths.

For the new Christians, the epidemic was seen as a test of faith. They turned to prayer and trusted that only God could save them. When the British sent a health worker, known as Babu, to disinfect the water and provide medicine, some villagers cooperated, but others refused, thinking it was poison.

The event deeply shook the community. It revealed the clash between old beliefs and the new Christian faith—yet, for many, it also marked the beginning of spiritual change, as they began to believe that faith, not fear, could bring healing and hope.

 

9. Death and Sorrow

Over the course of three months, the Khandaih epidemic of 1905 claimed around 53 lives, though the actual number may have been higher. Rochhunga was the first to fall, and soon after, children, couples, and entire families were struck down. The disease spread quickly from house to house, leaving no one safe, and the village, once full of life and laughter, became quiet and somber.

Survivors were forced to bury their dead quickly, often abandoning traditional funeral ceremonies out of fear of infection. Daily routines were disrupted—fields went untended, homes remained half-empty, and farm huts, which were normally places of refuge, offered little protection.

Fear and grief filled every corner of Khandaih. Many villagers, helpless against the invisible enemy, began to question their old beliefs. Some turned to traditional rituals, while others increasingly embraced Christianity, seeking comfort, hope, and protection. By late December, the epidemic gradually subsided, leaving Khandaih forever marked by sorrow, loss, and trauma.

 

10. Life After the Epidemic

When the epidemic ended, silence covered Khandaih. Many houses stood empty, and the once-united village was filled with grief. Yet from that sorrow, a new spiritual awakening began to grow.

In April 1906, during a community fishing event at the Tuivai River, a powerful Christian revival broke out, led by Hnuneka Pawite of Khandaih on April 8, 1906. Though opposed by the Chief and elders, it strengthened believers and is remembered as the first Christian revival in Mizoram.

As Christianity spread, the Chief and his elders grew anxious, fearing it would destroy village unity and traditional customs. Their opposition led to the Christian persecution in Khandaih in 1906, during which Chalbuanga, the first Mizo Christian martyr, lost his life for his faith.

The double blow of the 1905 epidemic and the 1906 revival and persecution deeply divided the village. Many Christian families fled to nearby villages, spreading their faith across the region. Later that same year, in Pawltlak 1906, the Chief moved the village to Kawnpui, Changzawl, a nearby area within the Khandaih kingdom. Though only a short distance away, the move marked the end of old Khandaih and the beginning of a new chapter in its history.

11. Legacy

The story of Khandaih Hripui (1905) stands as one of Mizoram’s most profound lessons — a reminder of how tragedy can give birth to transformation. The epidemic brought untold suffering, taking many lives and testing the faith of an entire community. Yet, from the sorrow emerged new strength and purpose. In its aftermath came the first Christian revival of 1906 and the rise of Chalbuanga, the first Mizo Christian martyr, whose sacrifice became a beacon of unwavering faith.

Though fear, loss, and persecution once overshadowed Khandaih, they also spread the light of Christianity to distant villages, shaping the spiritual destiny of the Mizo people. What began as despair turned into rebirth — from death came faith, from fear came courage.

Today, Khandaih (now Phullen) is remembered not for its suffering, but as a sacred place of courage, endurance, and spiritual awakening — a legacy that continues to inspire generations.

 #Buata Bawihtlung

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HE WAS NEVER ALONE!

A Simple Life Built on Love

He was a simple man, content with the little he earned through hard work. What mattered most to him was not wealth or status, but his family and the people around him. He loved his wife and children deeply, and he cherished his relatives—both near and far—as well as his friends and neighbors. For him, relationships were treasures greater than money.

He lived with a quiet principle in his heart: “Be good to people for no reason.” Whenever he could, he lent a helping hand, offered kind words, or shared the little he had. But since he was not a wealthy man, there was always a limit to how much he could give. Still, what he lacked in riches, he made up for in sincerity, humility, and love.

Life was not easy, but it was fulfilling. His modest job at a private office provided just enough to cover his family’s daily needs. To support them further, he would take on small side jobs, never complaining, always grateful that he could provide. His greatest joy was seeing his children, one in class 4 and the other in class 2, walking to school with their books in hand, their future slowly being built on his quiet sacrifices.

The Day Everything Changed

But one February 17, 2025 evening, everything changed. A sudden accident left his left elbow crushed under the wheel of a truck. In an instant, the life he had worked so hard to build was shaken to its core.

He was rushed to the hospital, where doctors confirmed it was a comminuted fracture—his elbow bone shattered into pieces. Surgery was the only option. The first stage was debridement, to clean the wound and save the damaged muscles and skin. Later, a second operation was done—an ORIF surgery—to fix the bone with plates. For weeks, he and his wife stayed in the hospital, clinging to hope.

Yet the results were not what they had prayed for. The wound became infected, pus began to flow, and his arm was immobilized for months. Worse still, when the healing time was over, doctors discovered further complications—mal-united and non-union fractures, improper muscle healing, large scar tissue inside, and fibrosis that stiffened the joint. His arm could not rotate, lift, or stretch properly.

Silent Nights of Pain

During those nights in the hospital, sleep rarely came. Pain woke him often, and when he did drift off, it never lasted long. Many times, he lay silently awake until late at night, and when dawn arrived, the first call of birds outside the hospital window found him already awake. He listened quietly, pretending the pain was gone, trying to appear calm when his wife looked at him. Though his body suffered, he did his best to hide it—choosing to carry the pain quietly rather than add to his family’s worries.

His wife became his constant caregiver—feeding him, helping him bathe, even supporting him in the simplest daily tasks. Sometimes she would smile gently and say, “Don’t worry, I am here,” though inside her heart was breaking.

Meanwhile, their children were left in the care of relatives. They tried to be brave, but it was not easy. They still needed guidance with homework, preparation for class tests, and someone to walk them safely to and from school in the heavy traffic. Though relatives cared, it was never the same as having their parents near. One night, his younger child whispered to an aunt, “When will Papa and Mama come back? I miss them.”

The Weight of Struggles

For the man, the weight of the situation was crushing. Most of his income had stopped the moment he was hospitalized, as he could no longer go to work. He had a small life insurance scheme, which helped a little, but it could not cover everything. Medicines, hospital stays, food, travel, and the countless small expenses of long-term care soon emptied his savings. Even after discharge, he required regular medication and follow-ups. There were always new bills waiting. Sometimes, late at night, he would look at his wife and say quietly, “I feel like I’m failing you… failing the children.” And she would answer firmly, “You are not failing us. You are still with us—that’s what matters.”

After months of treatment within the state, the doctors finally admitted the truth: his case was too complicated. If he wanted any real chance of recovery, he would need to go outside the state, to a larger hospital with more advanced care. It was a frightening decision, but he and his wife had no choice. They traveled to Kolkata, leaving their children once again in the hands of relatives.

A Painful Truth and a Grateful Heart

There, he underwent a third surgery. The surgeon worked skillfully, but later explained with honesty: the damage was too severe. His elbow would never fully return to normal. Yet, with time, therapy, and care, it could still be functional. It was not the perfect outcome they had hoped for, but it was a chance for him to rebuild his life.

Though the outcome was not what they had hoped, he remained deeply grateful for the medical teams in every hospital he attended. From the first doctors and nurses who treated his crushed arm to the specialists in Kolkata who gave their very best, each showed kindness and patience. They cared for him not just as a patient, but as a person in pain. That compassion brought him comfort, and he felt blessed to have been in such good hands—even in the midst of hardship.

A Circle of Kindness

And in the midst of hardship came a light he would never forget. Relatives, both near and far, stood by him in countless ways—visiting the hospital with fruits or essentials, quietly slipping money into his hand, or simply sitting beside him to remind him he was not alone. His boyhood friends contributed generously, proving that true friendship endures. Schoolmates from different years also reached out—some offering financial help, others lifting his spirit with encouraging calls. Neighbors, too, guided his children to school and ensured they were cared for. From near and far, every prayer, act of kindness, and word of support wrapped his family in love and reminded him that compassion is never lost.

Those kind gestures, big and small, became his greatest strength. They brought him light during the darkest nights, hope when despair whispered in his ear, and joy when pain clouded his days. Many times, he whispered to his wife, “If I cannot repay them myself, I trust that God will. For surely, heaven sees what they have done for us.”

The Meaning of a Full Life

In those moments, he realized something profound. He might not be rich, famous, or powerful. He might never be able to give back in the same measure he received. But his life was full—full of care, full of love, full of togetherness. That, he understood, was worth more than all the wealth in the world.

At last, he returned home. His arm was weaker, stiffer, and would never be quite the same. But he was alive, and his children were overjoyed to finally have their parents back. His wife, weary yet faithful, stood by his side as she always had. Financial struggles remained, and the pain had not disappeared—but the family was together again, and that gave them strength.

Never Truly Alone

His journey had been marked by pain, sacrifice, and hardship. Yet through it all, one truth shone brighter than any despair: he was never truly alone. From the unwavering love of his family, the care of friends who reached out across time and distance, the steadfast support of relatives both near and far, and the kindness of medical teams who gave their very best—countless hearts carried him through the darkest hours.

Though his arm may never fully heal, the presence, love, and kindness surrounding him had strengthened his spirit in ways no medicine could. His story is a testament to enduring love, unshaken hope, and the quiet but powerful truth that, even in life’s hardest trials, He Was Never Truly Alone....! 

Thenzawl Visit - Family Tour (17-18 December, 2021)

Ni 17-18 December, 2021 khan Chhungkuain Thenzawl leh a chhehvel kan tlawh a. RR Car Rental (Remruata Ralte) in a thlawnin Motor min hman tir a, Motor rui zual chuanna turin Bike ken bawk a ni a, Motor khalhtu nen mi 12 kan ni. Ni 17.12.2021-ah Golf Course kan tlawh a, Ni 18.12.2021-ah Chawngchilhi Puk, Tuirihiau, Dilpui (Vety Farm) kan tlawh a. Haw pahin Sialsuk tlang leh Hmuifang tlang kan tlawh bawk. Kan haw hi thimhlimah Aizawl kan lut a, Pa Nghaka In, Model vengah Sangha lam turin kan lut hmasa a, tum lawk lovin Chaw kan ei nghal.

 

CHALCHIMA BAWIHTLUNG

Buata Bawihtlung

Dt 24.7.2020 @ Tuikhuahtlang

Chalchima hi Bawihtlung hnam a ni a, hun engemaw lai atangin Sailo Lal bèlin a awm a. Sailo lal a belh chhan hi hriat chian a har hle. Lal chhungkaw zingah chuan awmin, a hmel tha a, a lo fel bawk nen, lal chhungkua pawh chuan an fapa tak tak ang maiin an enkawl a.  

A lo tlangval a, a hmel a thain a pumrua  pawh a tha a. Tlangval fel leh zaidam a nih bakah, a fingin rorel te pawh a thiam viau mai a. Lal chhungkaw zing ami a lo nih bawk si avangin tlangvalho pawhin an zah hle a, tlangvalho kaihhruaitu pawimawh Val upa an tih ang hi a ni a. Khawtlang mipui zah pawh a kai hle a ni awm e.

Chhak leh thlang indo tawp lam a Vanhnuailiana thlah khaw pasaltha leh Sailianpuia khaw pasalthate inhmuh thiam loh lek lek, insah hian an ngam tuma tlangvalho khapdaitu kha Val upa Chalchima hi a nih thu Pu C. Nundanga, Zirtirtu hmasa Hranga fapa khan a sawi. A sawi dan c huan.  Chhak leh thlang indo tawp lamah khan, Lalhote chuan, “Kan thi zo mai dawn” tiin indo leh rawlrala chet an chin chu tihtawp an duh a, inremna thu sawi an tum a. Chutia inbe tura an kal chu, an inhmuh tumna chu  Chalchima te chuan an thleng tlai deuh a. An han inhmu khawm chu, an ri nak nak a.  Khaw thlang lam (Sailianpuia khua)  pasaltha huaisen pakhat chuan, “Kha laia mi kha a va ha var ve vu ve, a va nula awm ve, tunge ni” tiin Chalchima te khaw tlangval Thangvuka chu a fiam a. 

Thangvuka lah chu, Pasaltha huaisen Chawngduma fapa tih takah, a lo duai lo nasa mai a, “Ha var e, Buallawn run kha ka thi pal kum a ni a, Chhungkhat ka rauh bawk, Vanhnuai Chawngduma fapa ka ni e” tiin insahah chuan a lo cho ta mai a.  Khawkhat pasaltha ve ve chu an thu a inhmu ta lo, remna siam tum e ti lo chuan insual an ngam a ni ta mai si. Tlangvalho chu an ri ta nak nak a, pasaltha chu mi naran tan khap ngawt ngam a ni si lo. Chutah Chalchima chu a lo dingchhuak a, “Nangni kha, ngawi tawh rawh u,” a ti a. Chu veleh pasaltha pahnihte leh tlangvalhote chu an reh ta dak mai a ni. Chutiang chuan pasalthate pawhin Chalchima hi an zahin a thu an ngaichang hle thin a ni. 

Pasaltha Chawngduma fapa Thangvuka hi a lian tha ve hle a, mahse khawthlang (Sailianpuia khua) pasaltha dar hi Thangvuka dar aiin a hlai zawk a. Chutia Chalchima’n a khap daih hnu chuan, inremna ruai chu hlim takin an kilho thei ta a. Tlangvalho chuan Chalchima hnenah chuan, “Nangni Val upate in zaidam a, zah in ngai thei a, keini naupang zawkte chuan kan duh dan ang te kan sawi mai mai zel a. Nangni awm ta lo ula chuan, kan thi nual anga, fahrah pawh kan s iam nual ngei awm si a,” tiin nui hawk hawkin Chalchima hnenah chuan an sawi a ni awm e.

He thil thleng chanchin hi, sawi dan dangah chuan, chhak leh thlang khuate inbe rem tur ni lovin, Sangha tlangvuak tur, an tumna thuhmun a nih avanga inhmukhawm niin sawi a ni bawk a. Pasaltha hmingthang Khuangchera pawh a tel a. Khatia Pasaltha pahnih Thangvuka leh Maikawta (Sailianpuia khaw pasaltha) te an inchhan vel lai khan, an khaw pasaltha thlavang hauha tawng chhuak ve turin tlangval hovin Khuangchera hi an lo tur a, mahse thil tul lova huaisen kha a duh ve lem loh avangin a inrawlh ve duh lo a ni awm e.

Tum khat chu, Chalchima tlangval laiin, an mi man tum kha, lal chhungkaw zing a mi a lo ni awm e. Man an tuma an um lai chuan, “Min khawih hlek suh u, lal chhungkaw zinga mi ka nih hi” tiin a lo au a. Hetih lai hi chhak leh thlang indo hun lai a nih hmel a, lalhote pawh inchhung hnai tak an ni bawk nen, indo leh inrun lai mah nise, lal chhungkua chu an zahin, hnamchawm tan chuan man thiang lovah an ngai a ni mai thei e. Mahse, Chalchima chua, “Keimah, lal chhungkaw zinga mi ka awm a lawm, kei man kan man ang e,” tiin Chalchima chuan a man ta a ni awm e. 

Chalchima chu, an lal chuan sa leh ral laka khawtlang venghima thlamuan turin daido deuhah a awm tir a. Tuna Phullen (Khandaih) khaw ramah hian Chalchima tui a awm a. He tui hi Chalchima hming chawia an phuah niin sawi a ni. Ka pi Solfathangi (Thanghrima fanu) khan, an naupan lai chuan, upa ten, “Nangni, Chalchima thlahteho hi a,” tiin an fiam thin thu min hrilh thin. 

Chutiang chuan, Chalchima hi keini chhung, min thlahtu kan chhui hlat theih ber a ni rih a. A tu leh fate pawh Sailo lal ten nen inngheng hnai tak an ni zui zel a. A tu chhuan Lalbonga pawh Luangpawnah khua din a, rei vak lo lal ni ve ta kha a ni a. Ama duh thua lal atanga chawl ta leh khawnbawl upa ni zui ta zawk a ni a. Chutiangin, a tu chhuan leh dang Thanghrima pawh Khawnbawl upa a ni leh bawk a. Chutiang taka lal ten en an innghen hnaih avang chuan, Phullen lal Awksarala khan, Thanghrima fapa (Chalchima tu chhuan kal zel) lo piang kha, a hmingah Lalsiamliana tiin thil phal takin a phuahsak nghe nghe a ni. 

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MANGTHANGA BAWIHTLUNG (1943-1968)

PU MANGTHANGA

(1943-1968)

• Buata Bawihtlung 9862035204

• Hming        :  Mangthanga

• Pa Hming    :  Upa Thanghrima

• Nu hming    :  Dohleii

• Pian kum    :  1943

• Pianna khua    :  Luangpawn

• Hnam hming    :  Bawitlung / Bawihtlung 

• Lunghahna    :  Luangpawn

Pian leh murna:

Mangthanga hi kum 1943 khan Luangpawn khuaah a lo piang a, a pa chu Upa Thanghrima a ni a, a nu chu Dohleii a ni.  A pa Thanghrima hi Kohhran Upa a nih bakah Luangpawn lal Lalbuaia Khawnbawl upa a ni. Thanghrima pa Lalbonga kha tuna Luangpawn khaw lal hmasa ber a ni a, Khandaih lal Vanphunga Sailo tirhin kum 1906 khan Luangpawnah hian Bawk khawhin a lal a. Kum 1912 vel thleng a lal hnuah, lal nih aiin Upa nih a duh zawka, Vanphunga Sailo hnena a ngen angina, Lalbuaia chu Vanbawng atangin Luangpawnah lal ni turin a kal ta a, Lalbonga chu Khawnbawl Upa a ni zui ta a ni.

Chutiang chuan, an chhungkua chu khawtlang hruaitu pawimawh tak, lal pawh lo ni tawh, khawnbawl upa ni zui ta tupa a ni a, a pa Upa Thanghrima pawh Khawnbawl Upa a nih zui leh bakah, Kohhran hruaitu pawimawh, Kohhran Upa a ni a. Mangthanga te unau zinga Upa ber a lo pian pawhin Phullen (Khandaih ni thin) lal Awksarala chuan, “Lal te min siam liantu an ni e” tiin thil phal takin Lalsiamliana a phuah nghe nghe a. Tin, an unau dangte hmingah Lal te nena an inkungkaihna chu an chawi nasa hle a,  Ngurdawla te, Ngurchhawna te an ni a. Mangthanga pa Thanghrima chu Zaipawl hruaitu hlun, Solfa tuipui ve em em a ni a, chumi changchawi chuan, Mangthanga u hmeichhia palhat chu, a hmingah Solfathangi an sa nghe nghe. 

Han sawi zau leh hret ila, Mangthanga pa Thanghrima hi, Indopui pakhatna hunlai, kum 1917 a Mizo tlangval rual France ram kal Lushai Labour Corps zingah khan a tel ve a. Tin, Pu Thanghrima patea Naik Sabinga pawh France ramah hian a kal ve bawk a, a hming a chher viau nghe nghe a ni. Chutiang chuan, Mangthanga hi thingtlang khaw lian lo taka piang a ni na a, chhungkaw pangngai tak atanga piang leh sei lian a ni ti ila a dik thei awm e.  

A pianpui unaute:

Mangthanga te unau hi pakua (9) an ni a, Manga chung chiahah hian mi pahnih, thla kim biaia piang chu, pianhlima thi (chhiat) an awm a, chumi chhiar tel chuan, an unau hi sawm pakhat (11) an ni. An unau te chu hengte hi an ni:

1. Siamliana (L)        H/o Chawngliani (L)        Bethlehem Vengthlang

2. Ngurdawla (L)        H/o Nunthangi            Madanrting, Shillong

3. Lalthangliani (L)

4. Lalhliapi (L)        H/o V. Thanzuala        Salem Veng, Aizawl

5. Lalrintluangi (L)    W/o Lalsavunga Sailo (L)    Mission veng

6. Solfathangi (L)    W/o Lalzuiliana (L)        Tuikhuahtlang

7. B. Ngurchhawna (L)    W/o Lalthangpuii        Phullen

8. MANGTHANGA (L)

9. Thangdaii (L) 

Tlangval pian tha leh hmeltha a ni:

Mangthanga hi tlangval lian tha tak, hmeltha leh pian thiam tak a ni. A san zawng hi the a ni chiah em tih chu hriat ni tawh lo mahse, feet 6 val tia chhal a ni a, a chak pawh a chak hle a. A hmelthat zia leh a pian that zia hi amah hretuten a chanchin an sawi a pianga an sawi tel a ni ziah thin.  

A len deuh tawh hnuah Aizawl-a a u Lalhliapi te kiangah lehkha zirin a awm a. Rambuai hma te kha chuan, High School zirlaite te kha an lian tawh hle a, tlangval te an ni nawk hlawm a. Khang hunlai khan, Aizawl tlangval tam takte nundan kha a ho angreng hle a, zana rei tak tak len chhuah leh hla tak taka len kual vel a, a changa zui ruih leh insual mai te kha an la ching viau a ni awm e. Chutiang zingah chuan Manga pawh chu hun engemaw chen chu a tel ve thin a, insual a tul chang pawhin tumah hlauh a nei bik ngai lo niin an sawi thin.  

Kawlkulhah tlangval pakhat a chhan:

Rambuai lai khan, tum khat chu Kawlkulh khuaah chuan Champhai kal tur motor (Truck) chu a ding a. Truck chhunga tlangval pakhat chu a inti huai hle a, tlangval chuang ve pakhat chu tham lo deuhin a ti a, a puanthuah chu a theh chhuah sak ta daih mai a. Puanthuah neitu chuan a ti let ve ngam si lo a, a mangang hle a. 

Chutia puanthuah in thehchhuah sak daih mai chu Manga thin chuan a tuar ta lo va, tlangval puanthuah chu a chhar a, Motor-ah chuan a theh kai a, “A ngam ngam chuan rawn theh thla leh ru” a ti a. Motor a chuang te chu an ngawi thap a, tlangval inti huai deuh pawh chuan engtinmah a ti ngam ta lo a. Chutia hmelhriat ngai pawh ni lovin a chhan avang chuan, puanthuah neitu chuan mak a ti a, a lawm hle a, lawmthu a hrilh mawlh mawlh a ni awm e. 

Rambuai lai a ni a, Manga chuan tunge a nih a insawi lem lo va. He thil thleng hmutute chuan, tunge a nih an hre bawk si lo va, an sawi leh naah pawh, “Midang chhantu kha” tiin an sawi mai thin a ni awm e.

Vai Sipai Silai a chhuhsak:

Mangthanga kha hnam sipai zingah telin, ramhnuaiah a chhuak ve a. Tumkhat chu, Silchar kawng Kawnpui chhuahlam ramhnuaia an awm laiin, zingkarah an thianpa chu chaw ei tur ngaihtuah turin khuaah a han kal a. Chutia, khua a han lut chu, vai sipaihovin an lo man ta hlauh mai a. An dawp ta chiam a, a thian Mizo sipai te awmna sawi turin an ti a, an vaw nasa hle a. Tihngaihna dang awm tawh hek lo, ramhnuai lamah Mizo sipai dangte awmna lam pan chuan an inzui chhuak ta a. 

Chutia Mizo sipai awmna lam pana an kal chu, vai sipai zinga pakhat chuan, Sten Gun nen hma a hruai a. A mantu nih a, hmingthat hlawh a duh te pawh a nih mahna, a thiante hmaah chuan fal deuh takin a kal zar zar a, a phur hle niin a lang a. Manga thianpa chu silaiin an tin reng a, ani lah chuan, a thiante him theih dan tur a ngaihtuah tel ran a, muang thei ang ber zela a kal bakah, a thian ten thawm an lo hriata lawk a, an lo inralrin theih nan thawm a siam lui hram hram a. An hmahruai pawh chu a kal fal sawt hle a.

Nakinah chuan, Mangthanga chuan thawm a hre ta, an en chuan, khua a chaw lam tura kal a thianpa kha a lo ni hauh lo mai.  Vai sipai Sikh pa a lo ni a, Manga nen chuan an silai ken chuan an in tin rual v eve a. Manga chuan Rifle hlui lam tawh a keng a, vai sipai chuan Sten Gun keng thung a. Vai sipai chuan ban phar turin Manga chu a au tuarh a. Manga chuan, an silai ken inthat hleih dan a hre chiang si, inkah chi niin a hre lo va, a rifle ken chu vaipa hmuh lai ngeiin leiah chuan a dah a, chunglamah a ban a phar ta a.  Chutia Manga a inpe ta mai an hmuh chuan, vai sipai chu a lawm hle a, Manga chu tin reng chungin a pan hnai zel a. Manga pawh chuan, tlawm chiang tak anga langin a lo hlauh tlawn vel a. A silai a keng tawh lo va, chunglamah ban a phar dur tawh mai si a, vai sipai tan chuan, Mizo sipai pakhat chu belchhungsa a ni ringawt tawh mai a. 

 Vai sipai chu a hmel atangin a phur tih a hriat a, a silaia Manga tin reng chungin, a bul hnai chu a thleng ta. Chutia vaipa a lo hnaih chiah chuan, rin loh deuhin Manga chuan Vai sipai chu a zuan tlu ta thut mai a, vaipa silai chu dawmin a chuhpui nghal a. An hnunga vai sipai dang rawn kalte chu an muang deuh bawk nen, an rawn hmu pha lo a. Chutia, rin loh taka a lo beihlet tak thutah chuan, vaipa mangang lutuk chu a rak chel chul mai a. Manga lah feet 6 val (a tling chiah lo mai thei), pa sa tha ve tak, chak ve tawk tak a lo ni bawk nen, vaipa chuan a hneh ta lo, a silai ken Sten gun chu Manga chuan a chhuh sak ta. An thawm chu vai sipai dangte chuan an rawn hre ta, hla deuh tak atang chuan an rawn kap a. 

India Sipai dang an lo thlen nghal mai avang chuan, Sten Gun a nei tawh to bawk nen, vai Sipai a bawh tluk hmaa a silai dah rifle pawh chu la tawh lovin, a rang a rangin ramhnuai lamah a bibo zui nghal a. Vai sipai mangang lutuk chu a tap khawk rum rum a, ran thi tur awn ruah ruah ang hi a ang ber a ni awm e. Vai sipaiho chuan kap zui chiam mahse, ramchin hre zawk Manga chu ramhnuaiah chuan a bibo thei ta a ni.  Hetia vai sipai Silai a chhuhsak hi a hmingthanpui hle a, an hotute pawhin a Silai man chu amah an kawlzui tir nghe nghe a ni.

Pawlrang daiah Puk ko atangin a tla:

    Mizoram buai vanga hun khirh tak mai chuan zual lam a pan zel emaw tih tur a ni a. Mizo hnam sipaite pawh ramhnuaiah awm mahse, khuaahte an luh ve fo a ngai thin a. A chang chuan, chhunah khuaah an awm a, zanah erawh ramhnuaiah an riak chhuak thin. Kum 1968 March thla lai vel khan Manga te thianho chu, chhunah Pawlrangah an leng ve thin a, zanah erawh Pawlrang atanga kilometer khat vela hla, Bak luia Ziakna pukah an riak thin a. March ni 22, 1968 Zirtawp zan chuan, Pawlrang khaw chhung atangin, riak turin a ruk thei ang berin Baklui lam chu an pan a. Vai sipai an sual si a, an fikhur em em a, kawng chu hmuh chian theih loh mahse eng chhit ngam a ni lo a. 

Hemi zan hi a thim chhah hle a, an riahna puk panna kawng chu an hai palh a, puk chunglamah an kal a lo ni a. Manga chuan hma a hruai a, kham hnuai atanga thing lo dingchho chu vawn tum niin a lang a, mahse khua a thim em avang khan, thing kha a lan dan aiin a lo hla deuh si a, Puk chung atang chuan a tla ta niin sawi a ni a. Tin, thenkhat chuan, lung a rap pial emaw a lungrah kha a tawlhsawn emaw a, Puk chung atang chuan a tla ta niin an sawi bawk. A tlakna puk san zawng hi, feet 60 vel a sang a ni. 

A ruang chu Pawlrang khuaah lak a ni a, chumi hnuah Luangpawnah hawpui a ni leh a. Tlangval hmeltha leh lian tha tak, thenrual ngah tak a ni bawk nen, uitu a ngah hle a, khawtlang chu a ngui nghuai a ni ber mai awm e. A nu leh pa, u leh naute mai ni lo, khawtlangin mitui nen tapin an sun a ni.  

Manga ruang hi Luangpawn thlanmualah vuiliam a ni a, tun thlengin a thlan pawh Luangpawn daiah a la awm a. A thlan lung thuziak pawh hi a mawlmang hle a, hei hi a hunlai boruak hre lo tan chuan mak angreng tak a ni thei ang. Manga thih kum, 1968 hi, Mizoram buai vanglai, khaw khawm kum a ni a, a thih hnu lawk hian Luangpawn hi Phullen-ah khalkhawm an ni a. Luangpawn khaw mipuite chu India sipai ten tihluihna hmangin Phullenah an pem tir a, Luangpawn atang hian hlawm hnihin an pem a ni. Chutiang avang chuan Manga Thlan pawh hi mumal takin an siam hman lo tih a chiang a, khatiang rambuai kara a Lung tha tak an lo dah hrim hrim pawh hi lawmawm tak zawk a ni. 

Manga thlan lungah chuan hetiang hian thu a in ziak:

 MANGTHANGA 

    K. 25

P. N    3.4.70

T. N    22.3.68 

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Lunglei Lamtluang (Birthday Special)

Chhungkua a zin