I MITTUI HRUKSAKTU CHE KHAN HNEMTU A NGAI ASIN.!

    Khatia i mittui far tur a hrûk hul sak melh melh lái che khân e; a hruk saktu che thinlung chhungril kha a keh sawm a, a tuiral vek a ni tih kha i hre kher awm si lo..!!

    I mit hmuhah nui hmelpuin, rilru zângkhai tak pu angin lang mahse,  a chungrilah chuan a lan dân ang kha a ni hauh si lo..

   Nangmah hnem tumtu thinlung zawk khân hnêmtu a ngai a. Chu hnêmtu thinlung khawhar hnêm tur chuan, bianga mitui luang mêk hruk hul sak ngai ve tho Nangmah ngei lo chu tling zo an awm lo tih pawh i hre kher lo mai thei..

    Thil hi a lan dân ang ngawt hi a lo va ni lo tak em! ..hnêmtu thinlung zawk pawh hi hnem a ngai ve tho a...! A hnêm theitu pawh a hnem lai ngei mai chu a ni bawk si.. a mak teh mang e hringnun hi..!

DEMOCRACY RAM LIANBER INDIA INTHLANG MEK

         Khavela Democracy ram lian ber India ram Inthlanpui 2014 hi kan thlir kual ve thuak thuak teh ang. 

         India ram rorelna Inpui Lok Sabha 15-na chu 31st May, 2014 hian a tawp dawn a. Lok Sabha 16-na tur chu 7th April to 12th May, 2014 chhung hian thlan a ni. Inthlan hi thawh kua (9 phases) a huaihawt a ni a, Ruahman lawk ang chuan 16th May, 2014 hian Inthlan result hi puan a ni ang.

          India ram hi khawvela mipui thlan ten ro an relna ram ‘Democracy’ lian ber a ni a. Kumin 2014 General Election-ah hian mihring vaibelchhe 81.45 in vote an nei a, Parliamentary constituency 543-ah inthlanna neih a ni ang. 

          In Thlan Hautak : Kumin 2014 Inthlanpui hi India ram chanchin a inthlan hautak ber leh rei ber tur a ni. ECI in a chhut danin venhimna lam leh Political party hrang hrangten anmahni puala an sum sen ral ve chhut tel miah lo pawhin 35 billion (35000000000) vel seng turin a chhut a, hei hi inthlan hnuhnung ber a senso let thum vel a ni. Kum 2012 a USA President thlanna kha khawvela inthlan hautak ber a ni a, kumin a India inthlanpui hian a dawt a ni.
 
* INTHLAN CHUHTU PARTY INTELKHAWMTE: Tun inthlanpuiah hian BJP kaihhruai NDA, Congress kaihhruai UPA, Third Front te leh AAP te chuan nasa takin an in chuh a, tunge sorkarna siam dawn tih chu result puan hunah a hriat ang.

* BORUAK INLUMLET: Nikum 2013 khan State engemaw zatah MLA thlan a ni a, nasa takin hruaitu inthlakna a thleng a. BJP in hma an sawn a, Congress sorkar rengna thin Rajasthan-ah chuan BJP an chak a, Delhi-ah pawh Party thar AAP in Sorkarna an siam hial a, February 2014 khan an tawp leh ta a. 

          BJP in hma a sawnna chhan hi PM candidate Modi vang ni a sawi te a awm a, Sorkar lai (Congress) nin hrim hrim vanga sawinate pawh a awm bawk. Party thar Aam Aadmi Party (AAP) a rawn len hluai nachhan pawh hi mipuiten party politics an ning a, ram hruai turin mi tha leh eiru lo an duh tawh vang niin a lang.

* TUNGE PRIME MINISTER ANG: BJP chuan sorkarna an siam chuan Gujarat Chief Minister vawi 4-na hmang mek tu kum 63 mi Narendra Modi chu Prime Minister a ni ang, tiin September 2013 khan an sawi lawk a. Congress erawh chuan PM tur official a puan lawk an nei lo a, chutih laiin Sorkarna an siam a nih chuan Rahul Gandhi, kum 43 mi, Party Vice President ni mek chu PM a nih a rinawm.

          Hetihlai hian kum 45 mi Arvin Kejriwal-a, AAP hruaitute, Tamil Nadu Chief Minister Pi J. Jayalalitha te, Samajwadi Party President Mulayam Singh Yadav te, W. Bengal Chief Minister Mamata banerjee te pawh Prime Minister nih theihna remchang an hmuh chuan, nih ngei tumte zinga sawi an ni. NDA hruaitu hlui Bihar Chief Minister Nitish Kumar a hming pawh a sawi lan a ni.

* BIAL NGAIHNAWM THENKHAT:
1.VARANASI (UP): “Khawpui Thianghlim inbeihna” an tih maiah hian BPJ Prime Minister candidate Narendra Modi leh Political Party thar thang duang tak AAP Party hruaitu Arvin Kejriwal te an in khing dawn a. May 12 hian vote an thlak ang. 

2. VIDISHA (MP): BJP hruaitu lar tuna Opposition Leader ni mek Sushma Swaraj dinna bial a ni a. A kingpui Lakshman Singh hi Congress leh BJP ticket in MP a ni tawh thin a. Kum 2004 khan Congress atangin BJP a zawm a, kum 2010 khan BJP atangin hnawh chhuah a ni a, tunah Congress ticket in a ding leh ta a ni.

3. VADODARA (Gujarat): He bialah hian Congress Party hruaitu hlun Madhusudan Mistry leh BJP Prime Minister hual Narendra Modi te an in khing dawn a. Mistry-a hi MP ni ve tawh thin, RSS hruaitu hlui a ni.

4. AMRITSAR (Panjub): He bialah hian Rajya Sabha opposition leader Arun Jetley, BJP candidate leh Punjab Chief Minister hlui Captain Amarinder Singh te an in khing dawn. Arun Jetley hi helaiah hian a vawi khat dinna a ni.

5. AMETHI (UP): He bial hi India ram MP bial lar ber pawl a ni reng thin a. Tun hmain Sunjay Gandi, Rajiv Gandhi, Sonia Gandhi, Rahul Gandi te lo tlin tawhna bial a ni. Rahul Gandhi (Congress), Dharmendra Pratab Singh (BSP), CoDr. Kumar Vishva (AAP), Smiti Zubin Irani (BJP) te nen an in khing ang. 

1. RAE BARELI (UP): He bial hi UPA Chairperson Pi Sonia Gandhi bial a ni a. Kuminah hian Ajay Agrawal (BJP), Pravesh Singh (BSP), Archana Srivastava (AAP) te nen an in khing dawn a ni. (Phek 3-naah chhunzawm a ni)

2. BALMER (Rajasthan): He bial tana BJP party ticket a chanloh avanga lungawi lo, Union Minister hlui Jaswant Singh chu Indipendent in a ding a. BJP hruaituten a aia an din tir Col. Sonam Ram nen an in khing.

3 MIZORAM: Mizoram MP inthlan hi kum dang zawng aiin a boruak a sang niin a lang a. Candidates te leh Party hruaitute pawh an tang nasa hle. Pu CL Ruala (Congress) MP ni lai leh Pu M. Lalmanzuala (AAP) leh Pu Robert Romawia Royte (Independent) te an in khing. 

 
* MP NILAI 2014 INTHLAN CHUH TAWH LO TURTE:
Finance Minister nilai Chidambaram(INC) - Rajya Sabha a beisei a rinawm.
Union Agri. Minister Sharad Pawar(NCP)  - A lo sawilawk tawh angin, thangtharte tan hmun a kian.
IOC Chairman hlui Suresh Kalmadi (INC) - 2010 Commonwealth Game erukna avangin.
Union Minister hlui Yashant Sinha (BJP)  - A bialah a fapa a ding ve thung ang.

EARTH DAY 22.04.2014 : GREEN CITIES

          He kan awmna Lei hian a chhunga cheng Mihringte mamawh chu pe thei bawk mahse, Mi-duhâm zualte duhamna erawh a phuhruk zo bik ngang si lo.

          Benjamin Franklin a thu khawchang iangin.. Kan tuihna a kangchat a, kan Tuikhur a ro vek hunah chuan, Tui hlutna kan hre lehzual ngei dawn si.

          Khawvela mihring awm zatve aia tam hi Khawpui (City) a cheng an ni. Mihring lo pung ta leh, kan chhehvel thil kan dim loh luat avangin, kan awmna Lei a lo danglam a, chuvang chuan he Lei a awmte hian harsatna kan tawk tran ta.

          Kan awm reng theihna tura he kan awmna Lei(Khawvel) chhan tur hian, khawpuia chengte hian tihtur tam tak an nei asin.

          Mahni awmna khawpui(City) theuh hi duat ila, ruahmanna tha tak neiin khawpui hi enkawl ila, Thingphun leh Renewable energy hman lam uar ila. Kan awmna Lei leh a chhehvel ti chhe lo thei ang berin khawpui hi enkawl ila, chumi tur chuan kan thiamnate i hmang ang u.

          Thingtlanga Nitin an mamawh, an damkhawchhuahna tur liau liau, an eitur thar chhuahna tura Loneitute Lohalte hian kan awmna Lei hi a ti danglam viau a ni mai thei, mahse tawngtaw dem ngawt chi an ni bik lo.

          Kan awmna lei hi tute nge ti khawlo nasa zawk? Khawpui a chengte nge Thingtlanga chengte..? Thingtlanga chengte hi chuan loh theihlohna avangin Lo an nei a. Khawpui mite erawh chuan damkhawchhuahna ngawr ngawr ni lovin, khawsak bawk lehzualna lam an ngah a, chuchuan kan awmna Lei leh a vel boruak a ti khaw lo thin. Refrigerator, Air Condition, Motors, Oven...etc te tel lo hian a tihngaihna a la awm zawk a.

          Tin, thiamna sangzawk a lo chhuak a, Solar energy, renewable energy etc te pawh nasa zawka siam theih a ni zel bawk, chuvangin Khawpui (City) a awmte U, in awmna khawpui theuh kha duat ula, in Khawpuiah khan Thing phun uar ula, enkawlzui bawk rawh U. Tichian he kan awmna Lei (Earth) hi nasa takin in tanpui tihna a ni anga, he khawvel mihring tamzawk, nangmahni tiamin, in tanpui tihna a ni bawk ang.

          Tichuan vawiin 22.04.2014 hi Earth Day a nih angin hlim takin hmang ula, Nitinin i awmna Lei i hmangaihzia ti lang la, Nitin Earth Day hmang ang che.

KHANDAIH : MIZO HISTORY

KHANDAIH : PHULLEN

Events similar to those in Aizawl were repeated in the outlying eastern village of Khandaih (1) and led to an early persecution of Christians. What happened in this village contributed not only to the spread and growth of the Mizo church, but also to the pattern of that growth.

In his autobiography Jones ‘Zosaphluia’ recalls a particularly vivid experience which occurred in the first week of the Aizawl ‘Awakening’, at one of the evening meetings.

‘A pleasant young teacher from Vanbawng (an extension of Khandaih) rose to speak. He was obviously under considerable stress as he strove to express his experience of the influence of the Holy Spirit on him. He kept on stammering. Under a sudden urge I told the congregation that the revival would also break out at Vanbawng. I’m not sure what I meant by that. If I had any idea at all it was that revival would come about through Hranga, for he was going home in the morning. His journey would take four days. But before he reached home the message came that revival had broken out in his village. It was the finest young men in Vanbawng that had been affected by it’. (translation from Welsh)

The mission had established a village school in Khandaih in August 1903 which was the first village school in the whole of Mizoram, with the grudging permission of Vanphunga, the chief of Khandaih. Hranga (2) was its first school teacher.

An epidemic broke out in the village, which had two zawlbûk and hundreds of houses. Many people moved to a nearby site at Vanbawng. Chief Vanphunga remained in Khandaih, as did Hranga. The strength of Hranga’s Christian convictions may be seen in the fact that when the epidemic raged in the village he refused to sacrifice to the jungle spirits as others did.

In early 1906 Hranga had been visiting Aizawl and when he returned in April he saw many changes. The revival had affected many of the youths and the Chief was highly incensed at this. Anything that caused an estrangement between the young men of the zawlbûk and the Chief could damage the structure of village life. The youths of the zawlbûk provided the Chief with his soldiers, his police force, and his skilled labour. Chief Vanphunga’s bitterness spread over to three other neighbouring powerful chiefs who were his younger brothers. The four chiefs were united in their resolution to stop the further growth in the number of Christians. One of them, Zataia, sent a message to his brother to say, “Let us resolve to be rid of the Christians which are in each of our villages. Get rid of those in your village and I will get rid of mine in the same way. Cause them to go away and I will follow suit. We will keep in touch.”

Jones ‘Zosaphluia’ heard complaints of ill-treatment from the Khandaih Christians and decided to visit the village as the new converts too needed teaching and preparation for baptism. He thought it judicious to take with him a young Christian called Lalsailova (later to become Chief of Kelsih), who was the cousin of Chief Vanphunga’s wife, together with Thanga and the evangelist Vanchhunga. In the meanwhile Vanphunga had been marshalling his forces. He called his brothers to a conference.

To punish a certain Christian in Khandaih they had removed his wife to Chief Vanphunga’s house and placed her on the bamboo floor at the foot of the main bed, a part of the house where courtesy forbade any visitor from trespassing. The Christian husband complained to Jones ‘Zosaphluia’ that his wife was unwell and he had been refused permission to visit her. Thangkhama, one of Chief Vanphunga’s brothers, visited Jones ‘Zosaphluia’ and refused to listen to any of the missionary’s pleas on behalf of the distressed husband. A chief, said he, had every right to act as he saw fit in his own village, and in any case, what had happened to the woman was for her own good.

Later that afternoon Jones ‘Zosaphluia’ and his companions went to the Chief’s house in the new village of Vanbawng hoping to see the woman. The chiefs were drunk and voluble and Thangkhama got into a heated argument with Jones ‘Zosaphluia’. In the evening Jones ‘Zosaphluia’ returned with his companions. The house was full of drunken people. Vanchhunga tried to go across to the woman but he was punched and insulted. Jones ‘Zosaphluia’ tried to make peace with the offer of a gift but the Chief rejected it saying he feared catching Christianity from him.

On the following day, a Saturday, Jones ‘Zosaphluia’ went to one of the two zawlbûks in the old village of Khandaih, and held a service of preparation for the baptism of thirty young men. This service was conducted in whispers throughout for fear of being disturbed but when it was over one of the chiefs discovered a service had been held in a zawlbûk. He came rushing in and threw red-hot embers from the fire at the Christians. They scattered in all directions. However, a service of baptism and holy communion was held on the Sunday without much interference. The only commotion came during the address when a somewhat drunken old man tried to drag out his son by the hair. The young man resisted and the old man staggered out muttering, “I have lost a son”.

Harassment of Christians spreads.

On Monday the party moved on to Lungpher, Thangkhama’s own village. They arranged an open-air meeting and a small group gathered, apparently to listen, but when Jones ‘Zosaphluia’ began to speak they all melted away. The reason became apparent later. The Chief had announced that any villager who listened to the preaching would be fined one pig. The pig was an important part of a Mizo household. Jones ‘Zosaphluia’ threatened to report the Chief’s action. The Chief, then knowing he had done wrong rescinded his previous order and gave permission to the villagers to listen if they wished.

Chief Vanphunga intensified his harassment of Christians by, forcing them to prepare the rice-beer for him and his elders on a Sunday, when official visitors came to the village demands for extra provisions were highest from Christians, he robbed them of their property, Christians were given the poorest and most barren land in the annual distribution of the rice fields, and in many cases they were driven out of the village into the jungle when the monsoon rain was at its heaviest. Much against their will Christians were forced to find homes elsewhere, in whatever village that would give them shelter.

Wherever they went they formed churches and Chief Vanphunga’s actions thus proved the unconscious means of spreading the Gospel to many places. The majority of the chiefs remained implacably opposed to Christianity and unfairly persecuted them in many ways. Some Christians resented this and thought the missionaries could be more helpful. As Pasena wrote. ‘Mr. Jones’ tendency was to encourage them to bear persecutions great and small in the name of Jesus Christ who suffered all the reproaches and persecutions to the end’.

Some of the persecutions occurred in the home. There were, battered wives, divorces, extra chores were created for Christian wives on Sundays, there were even cases of brothers stripping sisters and driving them out of the house, sometimes sisters were tied up and icy water was poured over them. Even fifty years later the memories of their misery still rankles in the memory of many Mizos.

At a much later date Jones ‘Zosaphluia’ realized the true gravity of what had occurred at Khandaih and wrote:

‘I was blamed for the trouble and was personally at risk. It was believed that the conversions (of the young men) were due to magic. I learnt later that the Chief planned to kill me when I went there to baptise thirty converts. In that way it was thought they would be rid of this new faith. But by God’s mercy I was spared’. (translated from Welsh)

The ‘bawite’ or serf system.

Real growth began after first ‘Mizo Revival’, but for some years it was unspectacular. The opposition of powerful chiefs succeeded to some extent in retarding it. The Gospel often appealed to to the poorest and weakest in the village, but they were the most vulnerable. According to age old custom a man, or a woman, or a family, if they were destitute, could claim refuge under the chief and become part of his household. They would then be his ‘bawite’, meaning they would be his serf or slave, in perpetuity, unless they were freed on payment of a fixed price. The bad side of the system was that many could never be freed and were sometimes badly treated, with little chance of redress.

An elderly pastor gave the following account of his difficulties:

‘When I read the Scriptures (four books of the New Testament were widely circulated) I wanted to become a Christian; but I was in the Chief’s house. Since I was a ‘serf’ I was not allowed to ‘believe’. In 1906 my uncle (or grandfather) who lived in another village paid for me to be free. On the 10th March 1908 I read Acts 4vv. 19, 10 (about listening to God rather than men) and I asked to be put on the candidate’s list to become a member of the church. My relatives, in the village where I lived were furious. They sent me to work in the rice field on Sunday, 23rd May. I refused. They stripped me, put some dirty rags on me, and pushed me out of the house. I went off to Aizawl on the next day. The following year I began to study to be an evangelist’. (translation from Mizo)

From 1906 to 1910 the growth of the church was very slow and the number of Mizo Christians was less than a thousand.


NOTE:
(1). Khandaih was later moved a mile or so away and renamed Phullen.

(2). Hranga continued to hold this post until well after the 2nd World War.

(Source:http://www.mizostory.org/mizostory/Mizo_Story_15.html)

I TEL LO CHUAN NIKHAT HI A REI ASIN.!

          Ni zawng zawng hi Ni duhawm tak a ni vek mai thei, Mahse i aw rawl ri mawi ka  hriat miah loh ni erawh hi chu.. ka tan Ni duhawm taka chhal ngam a harsa..

Sunrise over Aizawl city : Buata Photo Album 2013

       
          I lak atangin hmangaihna biahthu thlum dawng lo mah ila.. ka lo hlimpui ve em em thin - i tawngkam tha leh anka nem dam duhawm tak takte hre miah lova nilen hi ka tan a harsa.!

          Ka Beng hian i hming lam ri hre miah lova zan mut a harsat miau avangin, keima hriat tur tawk te talin i hming ka lo lam ri ve sap sap thin asin..

Sunset over Lunglei Road (WB Road) on 12.04.2013 : Buata Photo Album 2013

          I mitmeng mawi leh i sam sei mawi tak chawih tawk tura khuanu pek che - i taksa mawi tak leh i pian nalh tak mai hmu miah lova nilen hi ka tan a harsa a.. ka suangtuahna mitthla a i hlimthla thlir reng ringawt mai chu ka mitin a khawp kham ngang si lova, ka theih tawk tiin i hlimthla ka lo thlir ve vawng vawng thin a sin..!

          Tawngkalamah Nikhat lek ti thin mah ila... I tellova Nikhat rei theih zia hi tunge min hriatthiampui awm ve ang le..!

KA LUANG LIAM.!

I TÂN SI-AR LÂK KA HUAM:
Ka neih rosum chên ve dawn ila
Tukthuan khat daih pawh va ni suh.
Ka sakhmel leh kimtlangte lah chu,
I tân mitthla ngam ngaihna awm si lo.
Ka chanchin tlâng thang vete lah chu,
Hriatreng tlak tur engmah awm si lo..

Nang vâng ni lul lo se e,
Si-Ar lak hial ka huam bik lo'ng e
 

1st March, 2014 : Sunrise over Aizawl, Mizoram.

Hliahtu chhûmdum lêngvèl kárah pawh
I mawina leh i thatna duhawm tak chu,
Kan tân i la rawn chhuah hrâm hrâm a.
Sâng ze la khí-ah thangvansângah khian,
Mawiten vul zél la leilung mawi turin,
Siamtu ropuizia puangchhuak zêl ang che.

Sunrise over Aizawl : View from Tuikhuahtlang, Aizawl. Camera : Nokia Lumia 800

Ngaiin au au che mah ila,
Chelh zawh rual lah i ni si lo,
Zamual i liam tur thlir mai hi,
Ka tih theih tawk a lo ni ta si a.
Damten zamualpui chu liam ta la,
I mawina chuai thei ngai lo tur kha,
Midang tân pawh chhuah zel nang che..

Sunset over Aizawl City on 27.02.2014, Camera: Nokia Lumia 800

Thlir ve u maw tlaitla eng mawi,
Thlangtiang lenkawl hnîm riai saw.
A mawi ti zualan thangvan sangah,
Vanrâng chhum a phan dirdiar...   

CHUL TURA VUL.!

Chul ve lo tura vul,
Ka pual tura khuanu hual,
Ka duat atana khuanu ruat,
Ka lawm tura khuanu dawm..
Ka thlang thlangtiang sappui mingo aiin...

MAHNI Vrs MIDANG

Midangte thunun chu a awl a,
Mahni in thunun erawh a harsa.
Midang khawhar hnem a awl a,
Mahni in hnem erawh a harsa.
Mi harsatna sutkian dan sawi a awl,
Mahni harsatna erawh a khirh bik.
Mahni inngaihdam mai a awl a,
Midangte ngaihdam erawh a harsa.
Mahni inhriat thiam a sam viau a,
Midangte hriat thiam erawh a harsa.
Mahni in duhtawk a awl viau a,
Midangte erawh kan duhkhawp lo fo

VANGLAI HUN

Khawnge Vanglai hun paltlang tawh leh, hmang zo tawh ang zia zangin Vanglai hun hlimawm tak, lungngaihthlak ang reng tak, zalen tak chung si a phur rit takin mi a delh thin bawksi hunlai, duhthlang thei leh duhthlantur chi hrang hrang ten mihringte a bawm hunlai,  nulat talngval hun lai hi in sep kual vel mai mai teh  ang..

        Nulat tlangval hun lai hi mihringin a damchhung hun a a vanglai hun ber a ni a tih theih. Taksa leh rilru, engkim mai a mawilai ber hun, rilru a ruahmanna leh hmachawp ropui leh tha thei ang ber mai siam hunlai a ni a. Naupang, Tleirawl/Rawlthar hun hmangzo hlim, chhungte puitling en a an en ve tan, an khuahkhirhna hnuaia ta zalenna nei nia inhriat hunlai. Chhungkua a mawhphur tu ber ni lem lova, chhungte ring chunga la awm theih hun lai,  Duhber te, hmangaihber te nen intawng a, a aia duh leh hmangaih tawng thei tawh lo tura inngaia, duhzawng tak te nena inpawh tak leh in nel tak a in chhai vel hunlai, duhtak te laka nelawm taka awm hunlai, duhzawng leh ngainatzawng te pawh in hriatsak tuma in ngaihsak hunlai, hmangaihna avanga kawppui te duhzawng ang te pawh duh ve theih zel hunlai a ni a.. nulat tlangval hunlai hi chu a nuam tlawt a ni..

        Hetih hunlai hi duhber te leh hmangaihber ni thin te pawh la thlak kual thin hun lai, hmangaih leh duhzawng dang zawn san leh mai thei tura 'zalen' tak ni bawk si, duh chuan damchhung a inthen tawhlo tur a insiam theih hunlai. Eng dan leh kaihhruaina hnuaiah mah awm lo a, damchhunga inkawp tlat tur leh midang ngaihmelh tawh miahlo tur a thutiam lakna “Inneihna dan” pawhin a la phuar beh hma si a ni a. Nun a zalen in thutlukna siam kawngah pawh mahni chungah a la in nghat tlat a. Damchhung hun ah, nikhua hriat ve tawh si chuan hetiang hunlai tluka mihringin zalenna a neih hun lai hi a awm kher lovang.. Chutiang taka zalen thlalai te chuan zalen takin a thatlai leh vanglai hun nuam takin a hmang thin reng a.

        Duhtak te nen hun chep tak karah, buai ve chung chunga inhmuh leh lendun na tur han ruahman a, khawimaw thiltihkhawm naah te han kal ho a, hlimtak a hmangaih thu han in hrilh tawn a, inngaichang  tawn taka han lendun vel te, bazar a thil han inleisak tawn vel te, restaurant a han chawlh dun vel te, thiante in a han len chhuahdun te chu a nuam ti lo chuan Nulat Tlangval hun hi a la paltlang lo a ni chiang ang... a nih loh vek pawhin mihring te chung a khuanu hun bi chhiar dan a hre thiam lo a ni tal ang..

        He Nulat tlangval hun lai hi mihringin a nakin hunah engang mi nge a nih dawn tichiang tur a a inpuahchah hunlai leh a insiam hun lai, a nakin hun hlimtak leh nuam tak a hmang tur nge a nih a, harsa taka hun hmang chho tur a nih tichiang tur a a insiam rem hun lai tak, damchhung huna hausak leh retheih hril thei tur a a inpuahchah leh a inzir hunlai a ni.

        Chutihrualchuan, a hausa dawn emaw rethei dawn emaw, eng ang mi pawh ni dawn se…, a damchhung hun zawng zawng, a nuam leh hrehawm, hun harsa leh buaithlak, engkim mai a hman dunpui tur ti chiang tur a thutlukna khirh leh pawimawh tak a siam hun lai a ni bawk.. He thutlukna siam kawnga ngaihtuahna hmang nasa leh thutlukna fing leh tha siam thiam a piang an nihlawh anga, ngaihtuahchiang manglo leh duhdah taka thutlukna siam te erawh chuan a hnu a chinfel tur harsatna an tawng tam deuh ngei ang le.

        Heng zawng zawng han ngaihtuah hi chuan Nulat tlangval hunlai hi miringte damchhung huna hun nuam leh hlimawm ber hunlai a ni chungin, hun khirh leh hun harsa tak, nulat tlangval hmangaihna avanga hlim taka hun hmang thin te pawh, chu hmangaihna avang vek a  khawhar leh  hrehawmtaka an rum vawng vawng theih thin hun lai, an nakin hun pawh thlahlel thei lo khawpa chu hmangaihna avanga an talbuai theih hun lai... chu hmangaihna hman dik tawkloh avanga mi hriat lemloh a zahna leh hrehawm tamtak in a tlakbuak theih hunlai a ni a.. hetih hunlai hian thenkhat phei chuan an vanglai hun an hman dik tawk lo avangin dam pawh an thlahlel zol tawh lo a, he khawvel eng hi an hmu ngam tawh lo a, mahni nunnna hial la ta te pawh an awm. Nulat tlangval kawng a ni emaw, sum leh pai a ni emaw, zirna lam a ni emaw, chhungkaw thil leh khawtlang thil a ni emaw nitin nun dan tur leh hun hmandan tur a duhthlanna siam dik tawkloh vang a ni ngei ang.

        Nulat tlangval lai hian nakin hun thlir chunga uluk tak leh hlim tak si a hun hman thiam a pawimawh hle. Duhber te nen hmangaihtak leh duh thawh taka hun hman a, zahawm tak leh thianghlim tak si a hun hman thiam a pawimawh. Hlimtak leh am taka hun hman a, nakin huna min ti lungngai thei tu tur laka fihlim thei tur a in sumtheihna nei chung leh  rilru fim tak leh ngaihtuahna seng tak chung si a he Vanglai hun hi hman thiam a va tul em??  Thalai, nula leh tlangval, tupawh he hun paltlang tur leh paltlang mek te,, hlimtakin he hun ropui leh hlutak hi hmang ila, hetiang hun- Vanglai hun hi vawikhat bak a hman theih loh tih hria in duhthawh takin i hmang ang u... 

        Mahse he hun (thatlai/vanglai hun) kan hman dan hian kan nakin hun tur a hril thui hle a ni tih hre chungin, kan Vanglai hun hian kan phak ang tawk theuhin, kan mawinate, kan thiamnate, ka chakna te, kan finna te, kan inhmangaihtawnnate, kan sum leh pai te, kan Zalenna te hi a hlu thei ang ber in i chen ang u...## (b-buata July, 2010)

FACEBOOK A KA THU NAWI : AUG-SEP, 2013 CHHUNG A MI:

Ka héllai tleitir biangnovio
Thlehnêm belin belhlai rûnah
Tukthuan zai rêl thei lovin
A zâl reng e laikhum mawiin.
Zâl rawh zâl reng rawh duhlai,
Zing chhûn zân zawmin zâl rawh.
I mawina a chuai chuang lova,
I duhawmna ka tân a ngai reng a,
I itawmna ka iai phah hek lo....
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Kan mamawh lâi tak a,
Ni eng mawi tak a lo lan a,
Ruahpui vanawn a lo sur a,
Thli a lo thawt vûk vûkte hian,
Kan lo hlimpui viau thin si a;
Engati nge ruah lo sur thin hi,
A chânga malsawm ruah ti si,
A chânga khawchhia kan tih mai le.

Khaw tha hian
Landân chi hrang hrang,
Hmel hrang hrang hmangin,
A inlantir a ni zawk lo maw!?
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Nitinin
Thenkhatin
Midangte hriat turin
Thu thlum leh ril tak takin
An chhungril nun zalenna turin
An nun chhungril ber atang ngeiin
An chhungrila thu inthupte hmangin
An f.b status an rawn update fo thin
Thenkhatte erawh chu nitin hian
An rilru hah chhawk zâng turin
Thuril leh thlum tak hmangin
An in phochhuak ve asin
Mahse an thiamnain
A tlinlo mai nilovin
An huaisennain
A ngamlo asin.
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Ka theihnghilh daih atâna tha,
Ka hriatreng thin avang hian;
Ka hriatreng tur atâna tha,
Ka theihnghilh phah fo thin.
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Ka hriatreng loh atâna tha,
Ka hriatreng thin avang hian;
Ka hriatreng tur atâna tha,
Ka hriatreng loh phah fo thin.
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KA PA KHA
Naupang ka ni:
Ka pa, engkim tithei kha,
Pa ropui ber a ni thin a,
Pa huaisen ber a ni thin a,
Pa thiltithei ber a ni thin a,
Engkim a thuhnuaiah a dah thei.
Ka lo leikâng ve a:
Ka pa, ka duhtak kha,
Mihring ve tho a ni a.
Ka tan rim takin a thawk a,
Ka tâna tha turah ui a nei ngai lo a,
Harsatna tamtak a hmachhawn a,
Ka tan a theih tawp a chhuah thin.
Ka lo thanglian ve ta:
Ka pa, ka ngaih em em kha,
Kan chhungkaw in nghahna a ni a.
Amah avangin ka thla amuang a,
Amah avangin ngaihhlut ka ni a,
Amah avangin thil tam tak ka hria.
Ka lo upa ve ta:
Ka pa, ka ngaih em em kha,
A kutah engmah awm lo mahse
Amah kha engkim aia hlu a ni a.
A thahruite chak tawhlo mahse
Ka tân chakna hnar ber a ni a.
Thu tam tak sawi tawh lo mahse
Ka tân thu lâkna hnar ber a ni a.
He khawvel hi chhuahsan mahse
Ka nun innghahna ber ala a ni a.
Kan hmuh theih ni tawh lo mahse,
Ka nun kaihruaitu a la ni reng si a.
Ka Pa, mual liam hnu kha,
Ka tân pa tha leh hlu ber a ni a,
Khawvel pa ropui an tihte nen
Ka khaikhin phal ngai lo a,
Ka tân chuan ani tluk a hlu
An awm thei ngai lo ang.
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I Pathian lak ata hla takah bovin,
A lak ata ka bo tih pawh in hre lo,
Amah ka hlat a ni tih pawh hre lo,
Amah hnaih ngaihna pawh hre lo,
Amah hnaih tumna pawh nei lo,
Duli bo, Beram bo, fapa tlan bo!
Eng angin nge Pathian lakah i bo.
A kianga awm tur a sawiselbo,
Tumah an awm thei tak tak lo,
A kianga kirleh tlak lo khawp a bo,
Tumah reng an awm chuang lo.
Ani chuan amah pantu apiangte,
Ngaihdamnain min lo pawm si a.
Amah pan mai hi kan tihtur chu a ni.
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Amah atang leh, Amah avang leh Ama tân thil zawng zawng a lo awm a ni si a; Ama hnenah chuan chatuanin ropuina chu awm rawh se (Rom 11:16)
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Engkim tithei leh engkim hretu kan Pathian chuan, kan rilru chhungril ber thlengin a hria.
Mihringte ruahmanna leh remruatna anga kal mai lovin, Amah chuan ruahmanna dang a lo nei thin a, chu ang chuan a kal mai thin.
Kan ruahman lawk ang lo a thil a thlen chângte hian, a tirah hre thiam nghal mai lo mah ila, kan thatna tur Pathian remruat a lo ni zawk fo thin.
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Dik ber ni a kan hriat angin kal ila,
Tha ber ni a kan hriat angin ti ila,
Kan theihna sâng ber hlân zel ila
Mi mit kan tlung zo lo a nih po'n,
Kan theihtawp kan hlan miau a,
Theihtawp hlan ve lo tu ai chuan
Kan nun a hlim zawk ngei ang....
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Hun tha leh duhawm,
Damna leh Hriselna,
Finna leh theihna,
Malsawmnate,
Min petu chuan,
Ni thar duhawm tak
Min hruaithleng leh ta e.
He kan khawvel hringnun a thilpawimawh ber pakhat NAKTUK kan tih fo thin kha, tun (zanlai) ah hian kan zingah a lo thleng a.
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Kan sualna leh kan thatlohnate a hriat ang tho hian, kan felna leh thil tha kan tihte pawh a hre fai vek a sin.