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Monday, August 1, 2011

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- Ronson

GOD SEES THE TRUTH, BUT WAITS by Leo Tolstoy

In the town of Vladimir lived a young merchant named Ivan Dmitritch Aksyonof, He had two shops and a house of
his own.
Aksyonof was a handsome, fair-haired, curly-headed fellow, full of fun, and very fond of singing. When quite a young
man he had been given to drink, and was riotous when he had had too much, but after he married he gave up drinking,
except now and then.
One summer Aksyonof was going to the Nizhny Fair, and as he bade good-bye to his family his wife said to him, 'Ivan
Dmitritch, do not start to-day; I have had a bad dream about you.'
Aksyonof laughed, and said, "You are afraid that when I get to the fair I shall go on the spree.1
His wife replied: 'I do not know what I am afraid of; all I know is that I had a bad dream. I dreamt you returned from
the town, and when you took off your cap I saw that your hair was quite grey.'
Aksyonof laughed. That's a lucky sign,1 said he. 'See if I don't sell out all my goods, and bring you some presents from
the fair.'
So he said good-bye to his family, and drove away.
When he had travelled half-way, he met a merchant whom he knew, and they puf up at the same inn for the night.
They had some tea together, and then went to bed in adjoining rooms.
It was not Aksyonof s habit to sleep late, and, wishing to travel while it was still cool, he aroused his driver before
dawn, and told him to put in the horses.
Then he made his way across to the landlord of the inn (who lived in a cottage at the back), paid his bill, and
continued his journey.
When he had gone about twenty-five miles, he stopped for the horses to be fed. Aksyonof rested awhile in the passage
of the inn, then he stepped out into the porch and, ordering a samovar Jo be heated got out his guitar and began to
play.
Suddenly a troyka drove up with tinkling bells, and an official alighted, followed by two soldiers. He came to
Aksyonof and began to question him, asking him who he was and whence he came. Aksyonof answered him fully, and
said, 'Won't you have some tea with me?' But the official went on cross-questioning him and asking him, 'Where did
you spend last night? Were you alone, or with a fellow-merchant? Did you see the other merchant this morning? Why
did you leave the inn before dawn?'
Aksyonof wondered why he was asked all these questions, but he described all that had happened, and then added,
'Why do you cross-question me as if I were a thief or a robber? I am travelling on business of my own, and there is no
need to question me.'
Then the official, calling the soldiers, said, 'I am the police-officer of this district, and I question you because the
merchant with whom you spent last night has been found with his throat cut. We must search your things.'
They entered the house. The soldiers and the police-officer unstrapped Aksyonof s luggage and searched it. Suddenly
the officer drew a knife out of a bag, crying, 'Whose knife is this?'
Aksyonof looked, and seeing a blood-stained knife taken from his bag, he was frightened.
'How is it there is blood on this knife?'
Aksyonof tried to answer, but could hardly utter a word, and only stammered: !I ~ I don't know — not mine.'
Then the police-officer said, This morning the merchant was found in bed with his throat cut. You are the only person
who could have done it. The house was locked from inside, and no one else was there. Here is this bloodstained knife
in your bag, and your face and manner betray you! Tell me how you killed him, and how much money you stole?'
Aksyonof swore he had not done it; that he had not seen the merchant after they had had tea together; that he had no
money except eight thousand roublesS of his own, and that the knife was not his. But his voice was broken, his face
pale, and he trembled with fear as though he were guilty.
The police-officer ordered the soldiers to bind Aksyonof and to put him in the cart. As they tied his feet together and
flung him into the cart, Aksyonof crossed himself and wept. His money and goods were taken from him, and he was
sent to the nearest town and imprisoned there. Enquiries as to his character were made in Vladimir. The merchants
and other inhabitants of that town said that in former days he used to drink and waste his time, but that he was a good
man. Then the trial came on: he was charged with murdering a merchant from Ryazan, and robbing him of twenty
thousand roubles.
His wife was in despair, and did not know what to believe. Her children were all quite small; one was a baby at her
breast. Taking them all with her, she went to the town where her husband was in gaol. At first she was not allowed to
see him; but, after much begging, she obtained permission from the officials, and was taken to him. When she saw her
husband in prison-dress and in chains, shut up with thieves and criminals, she fell down, and did not come to her
senses for a long time. Then she drew her children to her, and sat down near him. She told him of things at home, and
asked about what had happened to him. He told her all, and she asked, 'What can we do now?'
"We must petition the Tsar not to let an innocent man perish.'
His wife told him that she had sent a petition to the Tsar, but that it had not been accepted.
Aksyonof did not reply, but only looked downcast.
Then his wife said, It was not for nothing I dreamt your hair had turned grey. You remember? You should not have
started that day.' And passing her fingers through his hair, she said: 'Vanya dearest, tell your wife the truth; was it not
you who did it?'
'So you, too, suspect me!' said Aksyonof, and hiding his face in his hands, he began to weep. Then a soldier came to
say that the wife and children must go away; and Aksyonof said good-bye to his family for the last time.
When they were gone, Aksyonof recalled what had been said, and when he remembered that his wife also had
suspected him, he said to himself, 'It seems that only God can know the truth, it is to Him alone we must appeal, and
from Him alone expect mercy.'
And Aksyonof wrote no more petitions; gave up all hope, and only prayed to God,
Aksyonof was condemned to be flogged and sent to the mines. So he was flogged with a knout, and when the wounds
made by the knout were healed, he was driven to Siberia with other convicts.
For twenty-six years Aksyonof lived as a convict in Siberia. His hair turned white as snow and his beard grew long,
thin, and grey. All his mirth went, he stooped; he walked slowly, spoke little, and never laughed, but he often prayed.
In prison Aksyonof learnt to make boots, and earned a little money, with which he bought The Lives of the Saints. He
read this book when there was light enough in the prison; and on Sundays in the prison-church he read the lessons and
sang in the choir; for his voice was still good.
The prison authorities liked Aksyonof for his meekness, and his fellow-prisoners respected him: they called him
'Grandfather,' and The Saint.' When they wanted to petition the prison authorities about anything, they always made
Aksyonof their spokesman, and when there were quarrels among the prisoners they came to him to put things right,
and to judge the matter.
No news reached Aksyonof from his home, and he did not even know if his wife and children were still alive.
One day a fresh gang of convicts came to the prison. In the evening the old prisoners collected round the new ones
and asked them what towns or villages they came from, and what they were sentenced for. Among the rest Aksyonof
sat down near the new-comers, and listened with downcast air to what was said.
One of the new convicts, a tall, strong man of sixty, with a closely-cropped grey beard, was telling the others what he
had been arrested for.
'Well, friends,' he said, 'I only took a horse that was tied to a sledge, and I was arrested and accused of stealing. I said
I had only taken it to get home quicker, and had then let it go; besides, the driver was a personal friend of mine. So I
said, "It's all right." "No," said they, "you stole it." But how or where I stole it they could not say. I once really did
something wrong, and ought by rights to have come here long ago, but that time I was not found out. Now I have
been sent here for nothing at a l l . . . . Eh, but it's lies I'm telling you; I've been to Siberia before, but I did not stay
long.'
Where are you from?' asked some one.
"From Vladimir. My family are of that town. My name is Makar, and they also call me Semyonitch.'
Aksyonof raised his head and said: Tell me, Semyonitch, do you know anything of the merchants Aksyonof, of
Vladimir? Are they still alive?'
"Know them? Of course I do. The Aksyonofs are rich, though their father is in Siberia: a sinner like ourselves, it
seems! As for you, Gran'dad, how did you come here9'
Aksyonof did not like to speak of his misfortune. He only sighed, and said, Tor my sins I have been in prison these
twenty-six years.'
'What sins?' asked Makar Semyonitch.
But Aksyonof only said, Well, well — I must have deserved it!' He would have said no more, but his companions told
the new-comer how Aksyonof came to be in Siberia, how some one had killed a merchant and had put a knife among
Aksyonofs things, and Aksyonof had been unjustly condemned.
When Makar Semyonitch heard this, he looked at Aksyonof, slapped his own knee, and exclaimed, 'Well this is
wonderful! Really wonderful! But how old youVe grown, Gran'dad!'
The others asked him why he was so surprised, and where he had seen Aksyonof before; but Makar Semyonitch did
not reply. He only said: 'It's wonderful that we should meet here, lads!'
These words made Aksyonof wonder whether this man knew who had killed the merchant: so he said "Perhaps,
Semyonitch, you have heard of that affair or maybe you've seen me before?'
'How could I help hearing? The world's fiill of rumours. But it's long ago, and I've forgotten what I heard.'
'Perhaps you heard who killed the merchant?1 asked Aksyonof
Makar Semyonitch laughed, and replied, 'It must have been him in whose bag the knife was found! If some one else
hid the knife there, "He's not a thief till he's caught," as the saying is. How could any one put a knife into your bag
while it was under your head? It would surely have woke you up?'
When Aksyonof heard these words, he felt sure this was the man who had killed the merchant. He rose and went
away. All that night Aksyonof lay awake.
He felt terribly unhappy, and all sorts of images rose in his mind. There was the image of his wife as she was when he
parted from her to go to the fair. He saw her as if she were present; her face and her eyes rose before him; he heard
her speak and laugh. Then he saw his children, quite little, as they were at that time: one with a little cloak on, another
at his mother's breast. And then he remembered himself as he used to be - young and merry. He remembered how he
sat playing the guitar in the porch of the inn where he was arrested, and how free from care he had been. He saw, in
his mind, the place where he was flogged, the executioner, and the people standing around; the chains, the convicts,
all the twenty-six years of his prison life, and his premature old age. The thought of it all made him so wretched that
he was ready to kill himself.
'And it's all that villain's doing!' thought Aksyonof. And his anger was so great against Makar Semyonitch that he
longed for vengeance, even if he himself should perish for it. He kept repeating prayers all night, but could get no
peace. During the day he did not go near Makar Semyonitch, nor even look at him,
A fortnight passed in this way. Aksyonof could not sleep at nights, and was so miserable that he did not know what to
do.
One night as he was walking about the prison he noticed some earth that came rolling out from under one of the
shelves on which the prisoners slept. He stopped to see what it was. Suddenly Makar Semyonitch crept out from
under the shelf, and looked up at Aksyonof with frightened face. Aksyonof tried to pass without looking at him, but
Makar seized his hand and told him that he had dug a hole under the wall, getting rid of the earth by putting it into his
high-boots, and emptying it out every day on the road when the prisoners were driven to their work.
'Just you keep quiet, old man, and you shall get out too. If you blab they'll flog the life out of me, but I will kill you
first.'
Aksyonof trembled with anger as he looked at his enemy. He drew his hand away, saying, 'I have no wish to escape,
and you have no need to kill me; you killed me long ago! As to telling of you — I may do so or not, as God shall
direct.'
Next day, when the convicts were led out to work, the convoy soldiers noticed that one or other of the prisoners
emptied some earth out of his boots. The prison was searched, and the tunnel found. The Governor came and
questioned all the prisoners to find out who had dug the hole. They all denied any knowledge of it. Those who knew,
would not betray Makar Semyonitch, knowing he would be flogged almost to death. At last the Governor turned to
Aksyonof, whom he knew to be a just man, and said:
'You are a truthful old man; tell me, before God, who dug the hole?'
Makar Semydnitch stood as if he were quite unconcerned, looking at the Governor and not so much as glancing at
Aksyonof. Aksyonof s lips and hands trembled, and for a long time he could not utter a word. He thought, 'Why
should I screen him who ruined my life? Let him pay for what I have suffered. But if I tell, they will probably flog the
life out of him and maybe I suspect him wrongly. And, after all, what good would it be to me?'
"Well, old man,' repeated the Governor, 'tell us the truth: who has been digging under the wall?'
Aksyonof glanced at Makar Semyonitch, and said 'I cannot say, your honour. It is not God's will that I should tell! Do
what you like with me; I am in your hands.'
However much the Governor tried, Aksyonof would say no more, and so the matter had to be left.
That night, when Aksyonof was lying on his bed and just beginning to doze, some one came quietly and sat down on
his bed. He peered through the darkness and recognized Makar.
"What more do you want of me?' asked Aksyonof. Why have you come here?1
Makar Semyonitch was silent. So Aksyonof sat up and said, 'What do you want? Go away, or I will call the guard!'
Makar Semyonitch bent close over Aksyonof, and whispered, 'Ivan Dmitritch, forgive me!'
*What for?' asked Aksyonof.
'It was I who killed the merchant and hid the knife among your things. I meant to kill you too, but I heard a noise
outside; so I hid the knife in your bag and escaped out of the window.'
Aksyonof was silent, and did not know what to say. Makar Semyonitch slid off the bed-shelf and knelt upon the
ground. 'Ivan Dmitritch,' said he, 'forgive me! For the love of God, forgive me! I will confess that it was I who killed
the merchant, and you will be released and can go to your home,'
'It is easy for you to talk,' said Aksyonof, 'but I have suffered for you these twenty-six years. Where couJd I go to
now? . . . My wife is dead, and my children have forgotten me. I have nowhere to go. . . .'
Makar Semyonitch did not rise, but beat his head on the floor. 'Ivan Dmitritch, forgive me!' he cried. "When they
flogged me with the knout it was not so hard to bear as it is to see you now . . . yet you had pity on me, and did not
tell. For Christ's sake forgive me, wretch that I am!' And he began to sob.
When Aksyonof heard him sobbing he, too, began to weep.
'God will forgive you!' said he. 'Maybe I am a hundred times worse than you,' And at these words Ms heart grew light,
and the longing for home left him. He no longer had any desire to leave the prison, but only hoped for his last hour to
come.
In spite of what Aksyonof had said, Maker Semyonitch confessed his guilt. But when the order for his release came,
Aksyonof was already dead.
(Written in 1872.)

Saturday, July 23, 2011

PATHIAN RORELNA DIK LO THLENG RAWH SE

PATHIAN RORELNA DIK LO THLENG RAWH SE
By Rev. L. H. Rawsea


Isua Krista rawngbawlna apiangah mipui tam tak an  pungkhawm thin a. A chang chuan chaw eina hun leh Pathian pawlna hun  tha, fianriala tak ngial pawh a nei thei lo hial khawpin mipuiin an  chiam buai thin. Mipui zinga tam ber chu mamawh nei an ni. Taksa leh  thlarauva amah mamawhtu tak tak te an ni a. Bengngawng te, kebai te,  phar te, hmeichhe that lohna nei te, mitdel te, natna tin renga na te an  ni. Taksa lam dam, thlarau lama bawrhsawmna nei pawh an awm. A, mipui  an tam thei a ni ber mai.


Mipui sangli sanga tih ang vel hi  chuan an zui hup deuh hup a ni ang. Kapernaum-ah phei kha chuan kalkawng  pawh an hnawh khat vek mai. Thian pali pawhin an thian zeng kalpuina  tur kawng hmu lo khawpin an khat a ni. Chinese ho khian thil chep sawina  an nei a ni awm e, “Schwei shieh pan” an ti a, chu, “Tui pawh a put  thei lo vang,” tihna a ni. A tawt a ni.


Chuti chiam chiama  mipuiin kan Lalpa rawngbawlna an bawhna chhan hi ennge ni? A nih loh vek  leh heti anga nasa mipui hian Pathian avangin i rawngbawlna rawn chim  ve se la, eng thu nge i lo chah ve ang aw? Engangin nge rawng i lo bawl  sak ve ang le? Kan sermon duh ber kan sawi ang a. Kan ngaih pawimawh ber  i lo hrilh ngei ang ti raw? Kan Lalpa pawhin chutiang chuan a lo ti a  ni. Pathian ram din turin a lo kal a, Amahah Pathian ram a thlen tak  avangin Pathian ram thuchah a puang thin.


Thlalerah ni 40 lai  thlemna a tawh hnuah Judai ram thlaler atanga lo let khan Galili ramah  rawngbawl hna a tan a. Chuta a thu hrilh hmasa ber chu, “Hun chu a lo  thleng ta a, Pathian ram pawh a lo hnai ta; sim ula Chanchin Tha hi ring  rawh u,” (Mk. 1: 15) tih a ni. A rawngbawl chhung zawnga a thuchah ki  pui ber chu Pathian Ram chanchin thu a ni. Chanchin tha bu te hi han keu  nawn leh teh u. “Pathian ram” tih te, “Vanram” tih te ‘Lalram’ thu hi a  tamin kan hmu chamchi a ni.


Lalpa thuchah laimu leh pawimawh a  ni. Mahse, keini ho hian kan ngaih that hle a, kan chiang lo a ni. Isua  zirtirte ngei pawhin he thu hi an chiang tawk thei lo. An ngawng tlat  mai. Chuvang chuan kan zir nawn fo a ngai ang. A thuah chiang mah ila, a  tak taka hman hun a lo thlenin kan chiang tawk thin. “I ram lo thleng  rawh se,” tih thu hi thupui lar tak ang a,; mahse kan chian loh tlan tak  thupui niin ka hria. Kan Lalpa thuchah laipui leh rawngbawlna laimu  ngaihtuah tlang tura Khatla Pastor Bial Kohhran Hmeichhiate remchang kan  nei hi a lawmawm ka ti khawp mai, lawmthu i hril ang u.

Mizo  Kristiante zinga a chian loh dan kawng thumin han sawi ila:
Pakhatna: Lei pian lam ram, thih hnua kan chenna tur  ni tlatin kan hria a. Vanram tih nen kan ngaih fin thin. Pathian ram kan  tih hi Vanram khi a ni lo. Matthaia ziak tam ber pawh hi Juda hoten  Pathian hming an zah leh an serh vanga a pum pelh nana an sawina a ni.  Pathian ram tia Isua a zirtir thin hi he khawvel kan dam chhung ngei a  kan chan theih leh kan chanvo a ni. Chutih rual chuan Pathian ram hi  tawp chin nei lo a nih hre reng ila.

Pahnihna:  Pathian ram chuan ramri a nei ve lo. Khawvel lalram chuan ram ri a nei  zel thin. Pathian ram chu khawiah pawh Isua Krista lalberna a channa  apiangah Pathian ram a ding thin. Mi thenkhat chuan Mizoram bikah hian  lalram lo thleng turin an ring a, Chi bing leh nam bing thila ngai an  awm thin. Politics khelh ta mai te pawh kan nei. Pathian ram chu chi tin  hnam tin tan a ni a. Khawii hmunah pawh a ding thei.

Pathumna:  Pathian ram hi Kohhran a ni lo. Kohhran pawh Pathian ram a ni  chuang lo. Nimahsela, Pathian ram dinna apiangah Kohhran a ding zel a,  Kohhran chu Pathian ram thuchah kengtu leh Pathian ram zauna tura  Pathian hmanrua a ni.


Pathian ram awmzia leh Pathian ram dinna  tura kan hriat tur thil pawimawh deuh deuhte sawi ka duh a ni.

1.  Isua Krista Lalna Hmun Apiangah Pathian Ram Ding Thin


Pathian ram chu engnge ni? Isua Krista lalna, rorelna leh thuneihna a  ni. Pathian ramah thuneihna tawp neiin ro a rel thin. A thu ang zela  engkim kal a ni. Mimal chhungkua leh ram an kalna hi Pathian ram chu a  ni. Pathian lalna hmuna lo chuan a ram a ding ngai lo.


Lalram  reng rengah lal an awm ziah. Lal awm lovin lalram a ding thei lo.  Aigupta lalram lal chu Pharoa a ni. Greek lalrama lal chu Alexander-a a  ni. Rom lalrama lal chu Kaisara a ni. Pathian rama lal chu Isua Krista a  ni. Pathian ramah Pathian a thu ber a, a thuneihna nek chep emaw, cho  pha emaw a awm thei lo.


“Pathian rorelna anga engkim a kalna,”  tih hian a huap zau khawp mai. Kristian chhungkua kan tih fo te,  khawtlang nun siamthat kan tih te, political education kan tih te,  campaign, camping kan tih te hi a ngai lo tur. Envangin nge chhungkuain  Pathian kan biak ho theih loh kan tih chuan, kan chhungkuaah kan biak ho  tur ‘Pathian’ a awm lo a ni mai. A nih loh vek leh a lo awm ve anih  pawhin biak pawh phu lo, awm ve hram hram, a ni mai lawm ni? Khawtlang  siamthat ngai khawpin engvangin nge kan awm tak? Politics-ah pawh hian,  “Pathian, Pathian” an han ti ve bawk naa Pathian rorelna dik taka awm a  tul hunah erawh chuan lal dang rorelna a lo lang leh mai thin.


Kan kain ‘Isua chu Lal a ni,’ tia a sawi ang lo tak hian kan ramah hian  a lalna a lang tlem ta em ni? Lal i ni khawvelah, mahse i lalna a lang  tlem e, mi tam tak thinlungah khawvel lal e, lalna hmun i chang lo em ni  le?” tih ang mai hi kan ni. Kan thinlungah hian khawvel hi a lal em ta  mai.


Isua Krista chuan kan thinlungah, kan chhungkuaah, kan  khawtlangah hian lalna a chang em? A lalna hmun lohvah chuan lalram a  din ngai si lo. A lal lo anih chuan Pathian ram chu nangmahah, in  chhungkuaah, kan khawtlangah a la thleng lo a ni.


England rama  khaw pakhat, Balmorals an tihah chuan pitar te pakhat hi in te tak  te-ah a khawsa thin a. Pathiana mi hlim thei tak leh Pathian pawl reng  thin mi a ni. Krista hming a lam ri reng bawk thin. Chutiang taka  thlarau lama kal na tak a nih avang chuan an thenawmte pawh hian fiamthu  nana hmangin an bawl deuh ti tih fo mai a.


Ni khat chu Lalnu  ropui Queen Victoria-i khan a chhen in tlawm tak chu tlawhin a leng lut  a. Hun rei tak an ti ti a, thukhawchang sawi dunin an inkawm a. Chu thu  chu chu khuaa miten an hriatin ti ti berah an neih ta a. An thenawmte  chuan intawng awk tir ngei tumin an han fiam leh ta a. “Ka pi, i in rawn  tlawh tawh zawng zawnga mi khual zahawm ber tu nge ni?” an ti a. Ani  chuan rang takin , Lalnu kha le,’ a ti var a. Chutah tifuh inti deuh  takin, “A nih leh Isua Krista chanchin hi i sawi thla zen a, Isua chu i  inleng ropui ber a ni ta na nge?” an ti ta mai a. Chutah pitar chuan  buai map lo hian, “Lalnu hi kan in rawn thlawhtu ropui ber a ni tak zet  mai. Krista erawh chu kan ka inleng a ni lo. He inah englaia pawhin a  cheng a, ka lal a ni,” a ti then a ni.


Isua Krista hi kan  inleng a fo mai. Mahse, kan chen tir phal tak tak lo em ni ang le? A  lalram din tur tak tak hian hmun kan pe em? Lal ni si hian a lal a lang  si lo. Mi tam tak thinlungah, chhungkuaah khawvel a lal tlat a, Krista  lalram dinin a awm thei lo a nih hi! Isua Krista hi chuan lalberna chan a  duh. A thuneihna pum hmawm a duh. Chanpui a duh ve lo. Lalber a nih lo  chuan lal loh law law a duh zawk a ni.

2. Sual Leh  Ramhuai A Che Nasa


Pathian Ram Dinna Apiangah Sual leh  Ramhuai a tlawm thin. He khawvel hi Pathianin a duh taka a siam ni  mahse, bawhchhiatna avangin sual a inluling a, ramhuai an ngampa hle.  Chu chu Krista’n hneh a, lak let a, Pathian ram din a duh a ni. Kan  Lalpa hun lai khan ramhuai man leh tih retheih an tam hle thin. An kaw  chhung atanga a hnawh chhuah sak pawh an tam mai. Kan Lalpa rawngbawlnaa  thiltihmak tak tak kha ramhuai hnawhchhuak a ni. Engvangin nge Isua’n  thilmak a tih thin. Thlalera thlemna tawh tum kha chuan thilmak a ti duh  hauh lo. Lung chhanga chantir tura thlemna a hnial fithla a, biak in  chhip zum atang tlak thlak a, Vantirhkohte kuta an lo dawma him lel mai a  duh lo. Engvangin a rawngbawlna thilmak tam tak a tih si?


Isua  hian mahni in show nan thilmak a ti ngai lo. Mipui hip nana thilmak ti a  ni hek lo. A thiltihtheihzia entir tum lah a ni hek lo maia ti a ni hek  lo. Pathian ram a lo thleng ta tih chhinchhiahna a ni. “Amaherawhchu,  kei Pathian Thlarau vanga Ramhuaite hnawhchhuak thin ka nih chuan,  Pathian ram in hnenah a lo thleng tawh a ni ang,” a ti (Mat. 12: 28). A  thilmak tihte hian Pathian ram a lo thleng tih min hrilh. Sual leh  ramhuai thuneihna chu thiahin a awm a, nam thukin a awm a, an  thuneihnate chu chhutchhiat a ni a. Pathian ram din a ni ta tih Isua’n  mi hrilh a ni.


Nitin hian indona hmuna awm kan ni. Sual sipai  ral nen kan indo reng thin. Setana hian ram lak tumin tan a la reng a.  Tute mah kal kan a tum lem lo. Rawngbawltu inchhung a zah chuang lo va;  rethei leh hausa pawh a thliar hrang chuang lo. Min luh chilh vek a, kan  chhungkuaa bu khuar a tum ran mai. Lalpa ram a din lohna apiang chu a  ta neih zel a ni.


Rawngbawlpui duh takte u, in chhungkuaah  ngei pawh khan Setana lalram hi a ding reng a ni lo maw? Lalram mawina  hmuh tur a van awm lo em! Sual hian nun luhchilh nasa hle. Kan khawi  ngampa hle bawk a. Hmun ka pe nasa hle mai a. Mahse, Lalpa lalna hmunah  chuan sual leh ramhuai an tlawm a, Lalram a ding a ni.


Sual  hian hmanrua a lek lian tual tual a. January 30, 1949-ah Nathuram  Vinayak Godse-a hmanrua chu tualchher pistol a ni. October 31, 1984-a  Mrs. Indira Gandhi nunna an lak chu Machine Gun a ni. May 31, 1991 a Pu  Rajiv-a nunna Human bomb a ni. Setember 11, 2001-a WTC tihchhiatna chu  Hijacked Plane Bomb a ni. Sual Setana pawh hian ram lakna atan hian  ralthuam tha ber a chuh ve mek a, hriam hlauhawm awl tir mai mai a tum  ta bik lo. Hmanlaia ai khan hmelma chet dan hi a na tawh a ni.


Lalpa leh a zirtirte pathum hmel danglamna tlang ata an rawn chhuk laia  thil thleng kha eng kan hre le? Pa beidawng tak chanchin kan hmu. A fapa  ramhuai in a man a, zirtirte hnenah a rawn kalpui a, a thatpui chuang  si lo. He ramhuai kher kher hi i ngaihtuah ngai em? Ramhuai tawng thei  lo leh bengngawng a ni. A manna lai apiangah a titlu a, a chilphuante a  tla vak a, a hate a thial a, a cher telh telh thin. A thawk na khawp  mai. Ngainat a nei lo. A sawisa chiam chiam mai. Isua pawh a zah lo a  niang. Isua hnen an hrua lai pawh khan chu naupang chu a sawisa a, leiah  a paih thlu a. Chil phuan tla zawih zawihin a tal awrh awrh mai. Mahse,  kan Lalpa thuneihna leh lalna hmaah chuan ramhuai sual leh chimawm tak  pawhin thuneihna a nei lo.


He ramhuai tawng thei lo leh  bengngawng hi tunlai hun chuan a rawn inlar ta lo kan ti a ni mai thei.  Mahse, kan fanu te, kan fanu te ramhuai Setana hmanrua, tawng thei lo  leh bengngawng, hauh sawt tak mai a keipui sa hauh va. Luhlul tak a nih  hi. Mual pho takin, nunphung pangngai anga khawsa hlei thei lovin a siam  a. Setana han ram a din nghet tulh tulh a, kulhpui nghet taka dinin a  inkulh mek chu a nih hlawm hi. Hawh teh u, kan thupui hi ngun deuh  zawkin zir ila, hlawkpui i tum teh ang. Setana ram thiat a, Lalram thar  dinin ram i la ang u.


3. Simna Dik Tak Kan Thleng Pha  Lo


Simna dik taka sual simna hmunah Pathian ram a  ding. Kan Lalpa rawngbawlna hmasaa a thuah kha kan hriat tawh kha.  Pathian ram lo thlen thu a tlangaupui a, Pathian rama lut turin a sawm  a. Ti tur a a tuk erawhchu, “Sim ula, Chanchin Tha ring rawh u,” a ti.  Pathian ram a lo thleng ta, lut turin inpeih ila, i sim ang u hmiang.  Kan ram hian sim a mamawh a niang a. Kan chhungkua teuh hian sim kan  mamawh a niang a. Pathian rama lut lo, him lo, mualpho kan tam thin hi.  Sual zak kep chung leh sual nena inhne reng chung chuan Pathian ram mi  nih a thiang lo.


Simna thu hi miten an sawi fo thin. Thu tha  tak a nih pawh kan hri. Mahse, sim chuang si lova ngaithla liam kan tam  thin avangin simna hnu hma a lang thei lo. Sim hi kan ngaih ang ngawt  thil awlai a ni lo a niang. Thinlung thlak tihna a ni. Sual hliam tawrh  vanga lungngaihna hi sim a ni lo. Sual huat a, sual tihduhdahna leh tih  chakna atanga tihduh tawhna lama rilru thlak thleng a ni.


Zawlnei Isaia chuan Israel fa, an sual avanga tuar a, boral mai turte  chu sim turin a au lawm lawm a. Mi suak sual chuan a awm dan chu ban san  sela, mi fel lo chuan a awm dan chu bansan bawk rawh se,” a ti a. Ropui  khawp mai a. Mi suak sualin an awm dan an ban san chu a tha hle a. Mi  fel lo sual lam ngawt ngaihtuah thinin a ngaihtuahna bansan chu thil  lawmawm tawpkhawk a tling ngei ang. Mahse, unau te u, zawlneiin chutah  chuan a thuchah a titawp lo. “Lalpa hnenah kir leh rawh se, anin a  ngaidam nasa khawp dawn si a,’ tih a la awm. Lalpa hnena kir leh a ngai  tel tlat thin.


Sual vanga kan lungngaihna hi simna a ni lo.  Kan chin dan tha lo ban san pawh a la tawk lova. Nun nei tura Lalpa  hnena kir leh a tul thin a ni. Krista chu kan thinlunga lal atan kan  thlang thar leh thei ang em? Kan chhungkua theuhvah, Lalpan nu ber  dinhmuna min dahna hmun theuh khan Krista lalzia kan puang thar leh thei  em? Kristan lalna leh thuneihna pumhlum a channa hmun apiangah Pathian  rtam a ding a, Setana ram thiahin a awm nghal a ni. Pathian ram a lo  thleng mek si. Simin, Lalpa hnenah i kir ang u.

Amen.

Wednesday, July 13, 2011

KUM 2009 KHA

    Kum 2 liam ta mai kha ka nun a ka thil tawn ropui ber, ti ila a ropui lemlo na a ka tan cuan kum ropui tak, ka mitthla a cham reng, second tin deuh thaw a ka thinlung a ka hriatchhuah thin, nimin lawk ang mai a fiah leh chiang ala ni.

    Kan thian za ho (The Big 5) inti deuh ngat ho chu tumah hmundang a awm lovin kan khua N.Lungpher ah kan awm kim kum ani a, a nawm zia ngawr ngawr sawi ka tum lova, kan thil tih thin, a then erawh thil thalo tak, a then lah ngaihawm em em lawi si ani. Pathian hruaina in BA 1st year result a lo chhuah meuh chuan ka pass ve alo ni a, ka ti tha ve thawkhat hle pawn ka inhria, ka result ka hria ka lawm lutuk a ka awmdan ka theihnghilh hial (niin ka hria) te kha a lo va han hlimawm tak em.

    Kan thian ho ah hian ka upa ber a, ka thiante zingah chuan upat chan chang angai a, ka tihtur tamtak erawh a harsa ka ti thin hle, an thil thalo tihtur ka ven angai a, mahse ka in hrethiam, thil tha lo pawh nise keimah ngeiin ka tih ve thin avang in ka hauh kha a rem ngailo alo ni.

    Ka nutei (nuthlawi) pakhat in hi kan awm tam ber na, leng darh thin mah ila kan haw khawm na, kan riahna, kan titi na in, kan hun tam zawk kan hmanna kan ZAWLBUK ang mai a kan neih, duh duh hun a riak a, duh duh hun a chawei mai thin vek kan ni.

    Kan thian 5 te hi kan in ngai thei hle a, kan in ti thinrim in kan in hmu thiamlo ngailo, kan hlimtlang in, kan in hmangaih a, a hunah kan in tan tlat a, kan in phatsan ngailo. Chutiang a hun hmang thin chu kan ni.

    Zan khat chu kan thianpa Hnehzova te a nu leh pa zin hlan in zu kan lei alawm le, kan han in chu kan rui hlawm khawpmai a, kan thianpa pakhat (Tetea) chu a chatthla ti tih der mai, keini ho chu inthurual in kan phelhruak ta, mittui tla per pur leh pum na thum in kan nui a, thla kan lak sak thul, keimahni tawkah kan hlim ve hle mai, chuan kan mu ta a, Tetea chu a tuk zingah a lo han inkhel chu niin, a haw, thuttleng a amu chu nikhaw hrelo in a awm ta der mai, zan lam a kan thil in te, a chung a kan thiltih te a rawn lang uaih uaih mai, Saitual ah an phur phei nghal a, feh mah ila rilru ah thildang a lut tawh lo, phone signal awm bawk silo, zan lama kan nui nasa lutuk kha nui thei tawhlo nge kan thianpa in kan rilru a luah hneh lutuk zawk, then khat pawh kan thenlo, kan rilru a hrehawm bawk aniang a thlalak kan lak sa te chu ka delete ta vek a, amah hmuh ka chak tehreng nen, dam taka a rawn haw hnuah ka lo delete kha ka inchhir hnuhnawh hle.
   
    Kan inkawm chho zel a, thil sual kan ti hnem tellh telh, kan tih thin pakhat chu mi ar perh thluk a a rem na hmun hmun a kan khawm a, chawei khawm kha ani. Mi ar tla mai mai lai hi iptepui lian tha tawk tak mai kan ak a, kan han veh dan dan a, kan thal tawp a, kan ak hmak zel nia mawle, tun hnu a ka ngaihtuah chang hian thil sual tak mai niin lang mahse a nuam ve thin khawp ania ?????

    Vawikhat chu, Favang lai ani a, boruak pawh a nuam in, khaw hawi nawm lai hun ani, kei leh ka thian pakhat Tetea nen chuan kan thiannu pakhat inah kan leng a, kan thian dang te'n drama an zir avangin, kan haw thla chu midang ho an lo lam a an lo kai (rui) em em mai chu niin, ka nutei zin haw chuan zu tam ve tawk tak min lo hawnsak a, kan lut a, in nghal pawp pawp, a then an lam a, a then khum ah an mu, a then lahin sas an be thul, ka luak chhuak viau lo se chuan ka lam nasa ngawt ang mawle, kan awmna thenawm Pu Hlutea, Ka nutei U chiah chuan kan bengchhen em avangin min rawn hau a, nidang chu nise thawk pawh thaw tha ngam ngai mang lo thin kha, a thusawi chu men ah kan thlaksak lo hrim hrim a, a ngai te bawkin kan bengchheng a, dar 1 thleng kan meng, a tukzing a kan inkhel hun lo ni rengin, kan khua a kan hmelma (ti ila kan in tibuai nggai chuang lo) te nen pawisa kan inchawi a, a boruak ava tang tha tak em, zan a kan thiltih effect vang nge, kan thin a ram vang, kan intibuai ta chhen mai a, a tawp ah pheichuan kan inthathen ta tawp mai, 1-1 anihlai mek in kan tin ta a, ngai kan awh leh ve ve ta ani, hetah hian mi 5 an insual hman mawle (keichu ka telve lo).

    Sawitur tam tak ala awm a sawi vek chi loh te thlenga a awm avangin, September thla chuan HBC ah II yr BA zawm turin ka chhuk ta a, Krismas kan hman dan erawh chu next post ah ka rawn post ang.... hemi ka ziah chhan chu ka ngaih em avang leh kei ang thil hrerei theilo tan chuan hmuntin a chhiar tur a ka dah angaih vang ani maithei, ka theihnghilh vat dawn avangin, 2009 hi ka ngai em ani, 'a va ho tak em' ti chungin duhtawk phawt ang aw....

            - RONSON  

Tuesday, July 12, 2011

My YouTube Channel

Thursday, October 14, 2010

First Post

This is my first post..... Funny football player

 
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