Sunday, January 12, 2025

My School Memoir

 

My HMHS School Memoir 

By Muana Khuptong

 My time at Hill Model High School from 1994 to 1996 was an unforgettable experience filled with both joyful and challenging moments. I have many cherished memories from my time there, spanning from 6th to 9th grade. While there are parts of my experience that I wish I could forget due to the struggles I faced, I am deeply grateful for the education I received at Hill Model High School in Singngat. Even though I did not complete 10th grade or graduate from high school there, I am proud to consider myself an alumnus. I can confidently say that the educational foundation I gained at Hill Model High School has shaped who I am today.

 This is my story, which I love to share with others.

 I grew up in a small village called Lungchin, located in the southeast part of Manipur, India, approximately 37 kilometers from Singngat. I attended Evangelical Convention Church Elementary School from nursery through 5th grade. After finishing 5th grade, I could not continue my education there, as the school did not have higher grades. Consequently, I had to halt my studies and help my parents with their rice farming, (we were practicing jhuming cultivation.) This was in 1992, and I spent the entire year of 1993 working on the farm.

 During that time, many of my friends continued their studies in either Lamka or Singngat. I begged my parents to support my desire to attend school in either location. While our village had a government-run school offering classes up to 8th grade, it suffered from a severe lack of qualified teachers. The teachers' union hired unqualified individuals at minimal wages, and many teachers lived in Lamka, enjoying their salaries without coming to the school. I enrolled in the government school for 6th grade, but we rarely attended classes due to the absence of teachers. Every day, while helping my parents in the rice fields, I implored them to let me attend school in Lamka or Singngat.

 My father would often tell me that he could not afford to send me to school in Singngat or Lamka. He felt lost when it came to finding ways to pay for my tuition, which made him reluctant to consider my request. However, one day during the rice harvest, as I persistently asked for permission to go to school, my mother offered me some hope. She said, “Since you keep asking, why don’t you try again next year? I'll find ways to get the money for your tuition.” That was the most beautiful sound I had ever heard, and I would never forget it. I didn’t blame my father for his hesitation; he was genuinely concerned about our financial struggles. Every responsible parent in his position would likely act similarly. I owe my gratitude to my mother, who had the courage to say yes. Although my mother was illiterate and could not read or write in our language, my father had completed 9th grade in Tedim town during his youth. He understood the difficulties of studying away from home and wanted to spare me the bullying he had endured at school.

 With my mother’s support, my father didn’t oppose my decision to go. So in January 1994, I left for Singngat to continue my education. I rented a small house owned by Mr. Tualzalian, sharing it with two other students from Lungchin village. They were both older than me: U Tuangpi was in 9th grade, and Khuppu was in 8th grade, while I was in 6th grade.

My first day of school was both exciting and embarrassing. Wearing a school uniform for the first time felt thrilling, but I struggled to speak or understand English. I was overwhelmed by the announcements and lectures, as I had never attended an English medium school before. In my village, my class had only five students, and I often sat with 4th graders, with a total of around 20 students in one classroom. In contrast, at Hill Model School, I found myself in a class of about 70 students. Nervous and intimidated, I felt like I didn’t belong. Looking back, I realize how fortunate I was to attend a school where spoken English was prioritized by the teachers, and we were even punished for speaking our mother tongue.

 While I cannot claim to speak perfect English today, thanks to the solid educational foundation I received at Hill Model High School, I faced no major issues when I moved to America and had to communicate in English.

 Initially, I struggled to understand the language until summer vacation. Being the youngest in our rented house, my roommates occasionally bullied me, and we had some fights, making my living situation uncomfortable. Some students at school also bullied me, which added to the unpleasantness. With no older siblings or influential friends to defend me, I had to endure these challenges. I still remember one particular time when someone threw a rock at me, and it landed squarely on my head. The pain was excruciating, and I felt incredibly dizzy, yet I dared not tell anyone. I sat in the front seat of the classroom, a spot that most students avoided, alongside my friends Chinkhanmang and Khanlal. In our class, three students shared the same name: Thangmuanlal. To tell them apart, we referred to them by the initials of their clan names. I became very close friends with K. Thangmuanlal.

 Among my classmates, Ms. Chingngaihlun was considered one of the most beautiful girls. She happened to be the daughter of our vice-principal, Madam ZS, which only added to her allure. Every boy admired her beauty. Another notable student was Lallungmuani, the sister of our teacher, Ms. TPi. She was exceptionally smart and consistently topped the class. Not many boys had the courage to approach her, but I managed to build a great friendship with her, and we eventually became very close friends.

 After the summer vacation examination, in June 1994, I returned to my village for a month. Walking back home, I felt an immense sense of pride, reveling in the knowledge that I was one of the few students studying outside my village. It was a gratifying experience, and for the first time, I felt truly accomplished. By the last week of June, I had to return to Singngat Township for school again. I changed my address and began living with newfound relatives at Pu Suangin’s house. There, I grew close to his daughters, whom I affectionately called Nu Kim, Nu Vuvung, and Nu Lun Ngai Biaklun.

 For the first time, I watched the 1994 World Cup final between Brazil and Italy at Lambom Saulim in Singngat. The excitement of that event left a lasting impression on me. The following year, their married sister, Nu Mawi, and her husband, Pa Hau, invited me to live with them, so I moved again for the entirety of 1995 to attend 7th grade.

 During this year, I made many friends, including Khuma, Zomhinglian, Dinglianthang, and Khualpu. Khuma and Dinga were especially supportive, providing me with moral encouragement. I developed a crush on a beautiful girl named Linda Ngainunsang, who lived in our neighborhood and attended St. Joseph's School. However, she was out of my league, and as a poor boy from the village, I lacked the confidence to approach her. Khama and Dinga even spoke to her on my behalf, teasing me about my feelings, but it turned out she already had a boyfriend.

 In 7th grade, I saw significant improvement in my studies. I learned how to read and write in English, thanks in part to sitting next to my friend Zuava. He introduced me to Western music, sharing a songbook filled with works by artists like Bon Jovi, Bryan Adams, and The Eagles. I made copies of all his songs and was amazed by the variety. My friend K. Muanlal further expanded my musical horizons, introducing me to Smokie and other artists. He owned a tape recorder and cassettes featuring Western music, and he had an old acoustic guitar that we learned to play together. I memorized many Western songs, including ‘Please Forgive Me,’ ‘Always,’ and ‘In These Arms.’ This immersion in music significantly enhanced my spoken English.

 In my 8th-grade year, I moved into a tiny single house owned by Pu Tuanzakhup in Zoveng. I lived alone, but my brother Khaipu supported me by bringing rice and dried vegetables from our village each month. Life was tough; water was scarce, and cooking meals was quite a challenge. Despite these difficulties, I grew fond of living in Singngat town, eventually preferring it over my village.

 During 8th grade, a newspaper advertisement announced a statewide written exam competition for the National Scholastic Scholarship Award. I eagerly signed up and participated in the competition held in Tuibuang, Lamka. To my astonishment, I was selected for a four-year scholarship award. In January 1997, I underwent hernia repair surgery at Civil Hospital Lamka, where I stayed for two weeks to recover. During my hospital stay, my name appeared in the Manipur Express Newspaper as one of the awardees from the National Scholastic Talent Search. I was truly surprised by the significance of this achievement when I received congratulations from various educated individuals.

 Upon my recovery, I returned to Singngat in January to begin my 9th-grade school year, living with my friend K. Muanlal and his family. His father, Pu Thangcha, and mother, Pi Vung, were exceptionally generous to me, and I enjoyed living with them. Many students from my previous 8th-grade class had moved away, following the increasing tensions between the Kuki and Zomi communities. Unfortunately, just before the end of May 1997, rumors of a civil war breaking out between these groups began circulating. Pi Vung asked if I could help her during the June summer break instead of returning to Lungchin, but I felt a sense of obligation to my family and reluctantly refused her.

 On June 24, 1997, a devastating event occurred when Kuki militants opened fire on the Zomis in Saikul village, leading to the tragic deaths of ten people. This horrific incident ignited a civil war, forcing us to flee to Mizoram. As a result, I was unable to continue my studies in Singngat Township. The attack claimed the lives of several of my classmates and acquaintances, including Biaksang, Langsuanthang, and Mangmuan. In total, 26 people lost their lives in my village, Lungchin. Finally, I want to express my gratitude to all my teachers at Hill Model for their invaluable guidance and support. Special thanks go to Madam Zasiam, Sir Lunlal, Sir Dongzahau, and especially GL (Ginzalian) whose guidance and support have profoundly shaped my life. My journey at Hill Model High School remains a defining chapter of my life, filled with lessons in resilience, gratitude, and growth.

My teachers and their teachings have played a vital role in shaping who I am today.

 

 

Monday, December 16, 2024

 Beware of Your Money

By Muana Khuptong

We often hear the phrase, "Money can’t bring you happiness." While it may sound cliché, it’s crucial to remember that money itself is not the ultimate goal in achieving success. If anyone measures success solely by the accumulation of wealth, they may find themselves among the loneliest people in the world. Too often, money is used to buy ambition, relationships, and influence. These pursuits are often tied to the approval of others: the desire to impress someone, to meet expectations, or to gain acceptance. But how much money is ever enough? The unsettling answer is always “just a little bit more.” Unfortunately, this pursuit has no limit.

As the saying goes, “Money is a good servant but a bad master.” It’s ironic how even the wisest and most powerful individuals can become trapped by financial greed. History shows that people often fall into disgrace through pride, sexual immorality, or financial misconduct. These vulnerabilities—wealth, women, and worth—are age-old traps. However, wealth can also be a tool for good. It can uplift lives and transform communities. By helping those who are struggling financially, even one person at a time, we contribute to a better society. As Proverbs 19:17 reminds us, “Whoever is kind to the poor lends to the Lord, and He will reward them for what they have done.”

Some might view donations to fight poverty as a financial loss, but in truth, it is one of the greatest investments one can make. While the results may not be immediate, the long-term impact of helping someone in need is invaluable.

The Bible encourages us to use our wealth wisely, even suggesting we use it to “gain friends.” At first glance, this might seem like paying for friendship. However, in Luke 16:9, Jesus says, “I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.” This verse highlights the importance of using our resources to support spiritual causes. By giving to the Gospel and helping others come to know Christ, we are making an eternal impact. Imagine entering God’s kingdom and seeing lives that were touched by your financial generosity—souls saved because you chose to give.

Giving to the Church, particularly the practice of tithing 10% of one’s income, is often misunderstood by those who are spiritually lost. Yet, it is one of the wisest investments. The Bible even challenges us to test God in this matter.

As Malachi 3:10 says:
“Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,” says the LORD Almighty, “and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it.”

The Bible addresses financial stewardship far more often than it mentions hell. This underscores the importance of money management in God’s eyes. How we handle our finances reflects our relationship with Him. Generosity and financial stewardship reveal the state of our spiritual health.

Money has the power to make friends or foes, to bring blessings or curses. As some say, “There are people so poor that all they have is money.” True wealth is not in how much we have but in how we use it. Real success lies in helping those in need, not hoarding wealth for personal gain.

So, beware of money. It can either lift you up or bring you down. Use it wisely.

 

 

 A Reflection on the Challenges and Unity of the Zo Hnahthlak Community

By Rev Muana Khuptong

Pastor,

Zomi Bethel Church, Portland, Oregon.

The story of the Zo Hnahthlak people reminds us of our shared history and heritage, tracing back to the early days of civilization, such as the events surrounding the Tower of Babel. This moment, when God confounded human language to humble prideful ambitions, is a striking parallel to the challenges we face today. Our community scattered across the east in Chin State, Myanmar, and the west in Manipur, India, endures internal and external hardships.

In Chin State, disunity prevails, with the Zomi community fracturing into subgroups and divisions. Similarly, in Manipur, our people endure persecution and trials from the Meitei majority while grappling with tribal conflicts fueled by aspirations for superiority. These challenges leave us longing for unity and wondering when our struggles will end. While we can only hope for a brighter future, these events seem to echo the words of Jesus in Matthew 24, where He warned of nations (or "ethnos" in Greek, meaning ethnic groups) rising against each other and love growing cold due to increasing wickedness.

At first, this reality troubled me deeply, and I cried out to God, asking why His children must endure such discord. But as I sought answers in His Word, I began to see our struggles in a different light. Could these hardships be part of God's judgment and discipline, as described in First Peter 4:17? “For the time has come for judgment, and it must begin with God’s household. And if judgment begins with us, what terrible fate awaits those who have never obeyed God’s Good News?”(NLT).

The verse reminds us that judgment begins in the household of God, purifying His people and calling them to a higher standard.

God's Judgment: A Path to Purification: Peter's words offer four perspectives on God's judgment:

  1. Context: It encourages believers to persevere through persecution and remain separate from worldly sins.
  2. Purpose: God allows suffering to refine and purify His people, holding them to a higher standard.
  3. Understanding Judgment: It provides an opportunity for spiritual growth and maturity.
  4. Discipline in Love: God's judgments are acts of love, disciplining those He cherishes.

With this understanding, we can see that God's purpose is to refine His Church. As believers, we are called to endure with hope and pray earnestly for unity among the Zo Hnahthlak. When we repent and seek His forgiveness, God will heal our land. Half-hearted or backslidden faith cannot comprehend His will or timing. True transformation begins with total surrender to Him.

Lessons from Childlike Humility: Matthew 18:1-4 reads “At that time the disciples came to Jesus and asked, "Who is the greatest in the kingdom of heaven?" He called a little child and had him stand among them. And he said: ‘I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever humbles himself like this child is the greatest in the kingdom of heaven.”

Indeed, when Jesus sent the disciples out two by two, He equipped them with His authority to perform miracles, heal the sick, and cast out demons (Mark 6:7-13, Luke 10:1-20). However, human nature often leads us to forget that our achievements are not solely our own but are gifts and blessings from God. It’s plausible that the disciples, like many of us, might have been tempted to take pride in their actions, forgetting momentarily that their authority came directly from Christ.

Jesus taught that greatness in the kingdom of heaven comes through humility, likening it to the dependence of a child. Reflecting on this, I observe my three-year-old son Joel. While his actions—jealousy, tantrums, and stubbornness—may not immediately seem humble, they reveal a profound truth: children depend entirely on their parents for guidance and support. Similarly, the disciples, despite their initial pride in their accomplishments, needed Jesus for every miracle they performed.

This childlike dependence is a model for us. Without Jesus, we can do nothing (John 15:5). To achieve unity as a people, we must rely on God completely. By repenting, forgiving one another, and seeking His presence, we can overcome divisions and stand united. Only then will God grant us the strength to withstand external pressures and the grace to live in harmony.

A Call to Prayer and Action: As we navigate these challenges, let us persevere in prayer for unity among the Zo Hnahthlak. May we humble ourselves; trust in God's timing, and work together to build a future founded on faith, love, and mutual respect. In doing so, we reflect the heart of Jesus and prepare for His blessings.

May God bless you abundantly for reflecting on these truths.

 

 My Christmas Memoir

By Muana Khuptong

My earliest Christmas memory traces back to the late eighties when I was just a little boy. I was born in Haiciin Village, but my memories of Christmas there are faint. We moved to Lungchin Village when I was almost six years old, and it was during this transition that some of my most vivid memories began to form. One unforgettable moment happened as we approached Lungchin—I saw a moving vehicle for the first time. Petrified, I cried in fear, thinking that the car might hit me from a far. Vehicles were a rarity in our remote village, so their presence was both fascinating and overwhelming.

The year our family moved to Lungchin, the Paite National Council held a conference in Lungchin in 1986. Leaders traveled from Lamka to Lungchin, and a jeepable road had been constructed from New Suangdoh to the village. That was all we got. Vehicles of all sizes moved along the Guite Road, from Singzawl to Lamka. As children, we were captivated by these rare sights. Whenever a jeep or any vehicle arrived in our village, we—and often some adults—would rush toward it, eager to see it up close. No one in our village owned a vehicle back then, which made these moments especially thrilling.

Christmas Celebrations in Lungchin

Christmas and New Year’s celebrations were the most exciting times of the year. The highlight for many was the feast—a rare opportunity to have meat for dinner. Every household in our church (then called the Evangelical Convention Church, now known as the Evangelical Baptist Convention) contributed money to buy cows or pigs for the Christmas feast. For most of us, eating meat was a luxury, so these communal meals felt truly special.

Another cherished tradition was receiving new clothes for Christmas. However, not every family could afford this yearly custom. My parents, with five children to provide for, struggled financially and couldn’t always buy new outfits for all of us. On the rare occasions when we did get new clothes, we were so thrilled that we could hardly sleep the night before, eagerly anticipating the moment we could wear them.

Balloons also made Christmas magical. They adorned the walls of our church, adding a festive touch to the simple decorations. Although not extravagant, these decorations filled us with joy and made us want to attend church every day. The highlight of the season, however, was the nativity play performed by the church’s youth group. Watching the story of Jesus’ birth unfold on stage filled my young heart with awe and wonder. It was during these performances that I first fell in love with my Savior.

The Spiritual Impact of Christmas Plays

The nativity play wasn’t just entertainment; it was a profound moment of learning and faith. Seeing the youth group act out the story of Jesus’ birth, death, and resurrection helped me understand the significance of these events. During Good Friday and Easter Sunday, similar plays portrayed Christ’s crucifixion and resurrection. These performances were instrumental in strengthening my faith. They brought the gospel to life in ways that sermons alone couldn’t.

Even as a child growing up in a Christian family, my faith wasn’t particularly strong. These plays and celebrations served as a foundation for my spiritual growth. They reminded me of the incredible love of God, who sent His only Son to be born as a human and to die on the cross so that we might have eternal life. Reflecting on those childhood memories, I’ve come to realize how important it is to take such occasions seriously. For some children, these celebrations might be their only exposure to the gospel. Even those of us raised in Christian homes often need these reminders to deepen our faith.

A Gratitude-Filled Reflection

Today, when I think about those childhood Christmases, I feel immense gratitude. I’m thankful for the simple joys—the balloons, the new clothes, the communal feasts—and for the deeper spiritual lessons they imparted. Above all, I thank God for His indescribable gift: the birth of His Son, who brought light and hope to the world. These memories are a treasure, reminding me of the love and grace that define the true meaning of Christmas.

 

Thursday, December 12, 2024

 My Educational Journey from Childhood

By Muana Khuptong

Growing up in a small village in the southeastern part of Manipur, India, in a town called Lungchin, my path through education was far from easy. In our village, continuing education beyond the fifth grade was a significant challenge. Although some of my friends were able to pursue further studies in Singngat, a town 37 kilometers away, I faced numerous hurdles.

Our village had a government-run middle school offering classes up to the eighth grade, but it lacked teachers. Corruption in the system meant government-employed teachers often abandoned their posts while continuing to collect their salaries. Some would hire underqualified substitutes at meager pay. In contrast, I attended a private Christian school run by the Evangelical Convention Church (now the Evangelical Baptist Convention). Unfortunately, the school only offered classes up to the fifth grade, meaning I had to look elsewhere for further education.

Struggles and Sacrifices

Due to financial difficulties, I had to take a break from schooling and work on the farm. Farming was the main livelihood in our village, with everyone practicing jhum cultivation to grow rice and corn. The work was grueling, with long hours spent under the sun clearing forests and planting crops. After a year of farm work, I begged my parents to let me continue my studies. Although they wanted to support me, financial constraints held them back. Late in 1993, my mother made a life-changing decision. She promised to find a way to fund my education, allowing me to attend Hill Model High School in Singngat starting January 1994.

Initially, I dreamed of studying in Lamka, a larger town with better opportunities, but the lack of money and a place to stay made it impossible. My time in Singngat was challenging but rewarding until civil war broke out between the Kuki and Zomi tribes in 1997. The violence disrupted our lives and forced me to pause my education. Tragically, some of my classmates, including Biaksang, Langsuanthang, and Mangmuan, lost their lives during the conflict. My family fled to Mizoram, where I managed to complete the ninth grade, but instability made continuing my studies in 1998 particularly difficult.

A New Beginning in Aizawl

In October 1998, I moved to Aizawl, Mizoram, seeking admission to high schools. After several rejections, I saw an advertisement in the newspaper about a new school opening: Providence High School, founded by Sir Lala. When I approached him for admission, he initially turned me down due to my appearance—poor, skinny, and unkempt. I wore a patched and frayed jacket that seemed two sizes too big. However, he later gave me a second chance, on the condition that I bring my father to vouch for me.

Sir Lala kept his word and admitted me. Over time, he saw my dedication and provided me with a significant tuition discount. I embraced this opportunity wholeheartedly, studying diligently and actively participating in school activities. My time at Providence High School transformed my outlook on life. I completed my matriculation (10th grade) in 2000, becoming the first person in my family to achieve this milestone. This success was a testament to perseverance and the kindness of those who believed in me.

The Journey Continues

After matriculation, I enrolled at Mizoram Institute of Comprehensive Education (MICE), formerly known as Special Hindi School. Admission was competitive, requiring a written exam and an interview. The school’s affiliation with the Central Board of Secondary Education (CBSE) made it a preferred choice over local Mizoram board schools. At MICE, I could focus on subjects I excelled in, such as History, Sociology, and Computer Science, avoiding Math and Science, which had always been challenging for me. I graduated from high school with excellent grades, an accomplishment that brought immense pride.

Spiritual Growth and Friendships

During my time at MICE, I formed meaningful friendships with classmates like Lungmuana, Nghakzuala, KKa, and Biaka. Despite my financial struggles, I found solace and strength in my faith. I became deeply involved in the Evangelical Union ministry on campus. My faith grew significantly during these years, especially through prayer meetings and spiritual fellowship. Financial hardships often meant I skipped meals, but prayer and faith sustained me. On several occasions, I joined my fellow Evangelical Union members in the library to pray during lunch hours.

In 2002, a spiritual revival swept through Mizoram, led by Evangelist Faktea. This movement profoundly impacted my life, affirming my calling to pastoral ministry. The revival strengthened my faith and prepared me for theological studies. During this time, I also felt called to help my friend Lungmuana Ralte recognize his own spiritual calling. Although he initially resisted, God’s guidance eventually led him to embrace his ministry after facing personal trials, including a battle with cancer. This journey reaffirmed my belief in God’s plan for each of us.

Looking Back

Reflecting on my educational journey, I see a path filled with struggles, sacrifices, and unwavering determination. From working on the farm to becoming the first in my family to matriculate, each step was shaped by the support of my parents, the kindness of mentors, and the grace of God. Today, I cherish the friendships and lessons from those formative years, which continue to inspire me as I serve in ministry and beyond.

My story is a testament to the power of perseverance, faith, and community support. I hope it inspires others to overcome challenges and pursue their dreams with courage and determination. Thank you for taking the time to read my journey.

Wednesday, May 14, 2014

MUVANLAI LEH THU-UM MITE KIBATNA

MUVANLAI LEH THUUM MITE KIBAT NA
(Similarity of Eagles and Believers)
                                                            -Muana Khuptong

Leitunga Pathian thilsiam tungleng vasa teng lak a lunglut huai leh thupi ka sak mah mah khat tuh Muvanlai (Eagle) ahi. A tanchin hoih tak a misaim ten a hon gen uh lunglut huai ka sa pet mah hi. Kum 1980 kum pek in Britain gam a tang mual minthang tak ALPS tang  ah ganhing lam sui misiam ten a kum a sim Muvanlai tanchin ana sui khin ta uh hi. A mun pen ahih leh kawl lak suang lianpi pi awm na mun, Hausapi kawl sang a lian zaw tham mun ahih tuak hi. Huai mun ah Muvanlai ten tenna munpi khat ana nei dan uh ahi.

Misiam telsui mi ten a gen dan un Muvanlai te ahih leh kum 120 apat kum 130 tan bang ana dam uh hi. Bang ziak a huai tan tan dam thei uh hiam I cih leh, kum 60 hiam kum 70 hiam a phak uh ciang in a teek mah mah ua, a taksa uh a hat nawn kei hi. Muvanlai in ahih leh a hat vanglai takin vanlai zawl a pat a lei tung a gul bawk vak bang a mu thei a, vansang pen pen mun ah, huihkhi awm lona tung dong bang leng sang zo mawk dan uh ahi. Himahleh kum 70 khong a hong hih tak ciang un bel a chau mah mah ua, a kha te uh a hong tual gawp a, a mul te uh a hong tam gawp a, a muk bang a hongs au gawp a, a chin bang sau gawp in a gik (overweigh) ta uh ahih man in, an zawng zo nawn lo uh a, huihpi vuahpi leh gialpi te a kiat chiang in, nidang a hatlai a, huihpi gialpi leh vuah pi te awmna tunglam a leng to zo ding in hat na a nein awn kei uh hi. Huai mai hi lo in a nek ding an gul (snake) leh gamsa leh vasate bang a man zo nawn kei uh hi. Huai ziak in thil hih ding nih (optional) a nei uh hi. Huaite tuh; huaipi, vuahpi leh gialpi te dou banah gilkial a simai ding maw!? Ahih kei leh piang thak (re-birth) ding chih a tel theih awm sun ahi ta hi.

Mu a tam zawte ahih leh si mai lo in a piang nawn (re-birth) uh hi. Huai a re-birth process ahih leh thil na mai ahi kei a, thuakna nasa tak (painful process) a thuak a kul mawk hi. Amuk leh a chin te suang tak tung ah sisan pawt niau nuau khawp in a tat khia ua, a kha leh a mul te a sing khia ua, kawl hawm sung hiam, sing hawm sung hiam ah vanhai buan kizut khum in ni 150 sung singhawm suang hawm sung ah a bu chip hi. Huai hun sung in a muk a hong pou thak a, a chin te a hong pou thak a, a kha leh a mul te a hong pou thak a, a ma sang a hak zaw in, a hatna a hong suak thak ta a, nidang sang a leng sang zaw in, leh hat zaw dinmun in a hong awm thei hi.

Muvanlai bang ziak a vanlaizawl a sang tak a leng thei hiam I cih leh, aman tuh sing dawn suang dawn ah huih zam nung ding a ngak a, huih zam a hong nun chiangin huai nun dan zil in a kha a na zalh a, huci hi huih hatna zang in boruak sang tak tak vanlaizawl ah, huihpu, gialpi leh vuahpi te tunglam ah a leng tou thei hi. A kha zap (flap) hetlo in huih paid an in a utna lam lam ah a mei leh a kha te zang in a ki hei kual a, vanleng bang mai in a leng hi. A kha zap hi leh bel sawt a leng zo het kei ding a, a gimp ah ding a, a chau pah ding hi. Himahleh huih hatna hih a zang siam mah mah a, huai ziak in gimlo in kha in vanlaizawl ah sawtpi pi a leng thei hi.

Mupi in a tui a keuh ciangin a no te, a kha chin ma in a bu a pat a sawn khia a, lei lak a tukma in a man zel hi. A noten a lau thei mah mah ua, bang ziak a ka nun singdawn a pat kei kha tung nai lo pi hon khia a, lei lak ka tun ma a hon man zel a de aw?? Chih ngaihdan a nei mai thei uh. Aziak ahih leh mupin a no te training pia ana hi lel tak hi. A kha cin ma in hangsan ding dan ana train (sinsak) khin hi. Huai ziak mah ahi muvanlai chuh boruak a tungleng vasate hausapa cih a a awm theih.

I gen nop pen ah lut ta leng Isai 40:31 ah, “Topa ngak peuhmah ten zaw a hatna uh a thak sak nawn ding ua, MUVANLAI bangin Kha I a leeng tou ding ua, gimlo in a tai ding ua, bah lo in khe in a pai ding uh hi.” (Paite Laisiangtho) ci in ana gen hi. Sam 103:5 “Na tuailai ni Muvanlai bang in a bolpha kik ding.” Cih gelh ahi.

Thuum mi te Christian te ahih leh Pathian in Muvanlai tawh a hon tehkak hi. Topa I ngak nak leh ei hatna leh pilna leh siamna leh hauhna te kul lo in, Pathian in a hon gualzoh pih ding hi. Thuum mite adingin mubang a Khasiangtho nasepna ngak a poimawh mah mah hi. Mu in zong huihzam nun ngak lo in ama hatna tawh a kha zap in len touh sawm leh vansang a leng tuk zo het kei ding ahi. Huai mah bang in ei thuum mite zong Khasiangtho pi na, Pasian makaihna I ngak kei a, ei theihna bek tawh kal I suan leh sau I tung zo kei ding hi. Topa ngak zo te bel muvanlai bangin kha in a leng to ding uh hi.

Mu bang a hatna thak nei kik ding in ei te zong I ki bot phat a kisam mah mah hi. Mu zong a rebirth ciang a, a muk saulua te, a chin saulua te a khon khiat dan in ei zong I nuntakna a ong nong kai sak, ong tuan tual sak akisam lo te pawl I sak khiat a, I paisan a poimoh mah mah hi. Huai hih na dingin bel thil haksa I sak leh beidawt huai hun zong tam mah mah kha ding hi. Mu in ni 150 sung a ki buk cip bang a I buk cip zong kisam kha ding hi. Jeisu nung zuih na ding a hong dal te I sat khiat a ngai hi. Hun haksa leh nuntakna hak sa tak I tuah ciang in Pasian deihna ahih nak leh I thuak zawh kisam hi. Mupi in a noute a train mah bang in ei zong training iki sam hi. Topan a deihsak a it mi te haksa a thuak uh zong phamoh sa lo hi. Mupuin a noute a bu a a sawn khiat a lei a tuk ma ua a mat zel bang in, Pasianin ong train chiang in thuak hams amah mah ta se leh zong, lei I tuk ma in ong man kik zel hi. Kumpi David leh Job nuntak na ah zong hamsa thuak mah ta se le uh zong Topan a hawn khe v eve hi.

Topa ngak a I awm nak leh, I ginawm nak leh, I thuak zawh nak leh nikhat ni chiang in Topan ong lam sang na ding hi. Galatia 6:9 ah, “Na hoih sep cimtak kei in, na bah kei leh a hun tak in na aat na ding hi.’ Ci hi. Pasian pen a hun tak a gah zel ahih man in ngak kul hi. Mupui huih zam nung ding sing dawn suang dawn a, a ngak mah bang in en zawng Topa zia I ngak kul hi. Ei ma theih siam na ah kingak baih lam mah mah ahih man in, I pilvan kul hi. Pasian in muvanlai bang a hat na thak sak kik ding ong kam chiam sa ahih mah bang in, amah I up a I muan ngam nak leh, Hatna ong pe ding hi.
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Tuesday, December 03, 2013

LALPA AW I HRIA EM?

            -Muana Khuptong


“Ka beramten ka aw an hria a, kei pawh in anmahni ka hria a, an ni chuan min zui ani.” Johana 10: 27

Ringtu Kristian te tan chuan tawngtaina hi thaw (breath) ang a ni a, ringtu tawngtai ngailo chu mithi thaw ngai lo ang ani. Tawngtaina hi thawkna nen a the khin a ni. Thusawitu tamtak in an sawi tawh thin ang in Christianity chu sahkhua (Religion) ang ani ve lo va, Pathian nen a inzawmna (Relationship) a ni. Pathian ringtu Krista a piantharna nei tak tak tawh tan chuan Kristian nih chu Lal Isua nen inzawm a, Thlarauthianghlim nen a len dun ani. Chuvang in ringtu te chuan khawvel mi te lak ah hian danglam bikna (uniqueness) kan nei tlat a ni. Kan Kristiana ah chuan Pathian nen a inbiak pawhna tha tak a om a, Sahkhua dang ah chuan an pathian tenen an inbe pop lo ani. Ringtu te erawh chuan a thu chhiar tur Bible kan nei a, Pathian inpuanna ropui tak Bible chang hmang te hian kan kawng te hi min kawh hmuh thin a, min pawl thian, kan Pathian thu hi a van ropui take m!

Pathian aw I hre tawh em? Pathian chuan a fa te hi engkim ah min hruai a duh a, thutlukna a te emaw a lian emaw pawh nise, kan nun ah hian Pathian chu a in rawlh duh ani. Pathian chuan fim taka ngaih tuah theihna te, ngaihtuah na thutlukna siam thiamna te min pek a duh thin. Jacoba 1:5 ah chuan mi in finna a tlakchham chuan ui lo leh phal tak a pe thin tu Pathian hnenah dil rawh se, ati a ni. Kawng min kawh hmuh a duh a, kan nitin eizawnna ah te kan hna thawhna ah te Pathian hi inrawlh a duh a ni. Peter ate pawh zankhua a len deng a sangha an man loh khan Lal Isua chu an hnenah va inlar in, an hlawhtlin na tur in kawng (direction) a va kawh hmuh ani.

Vawin ni ah hian tawngtaina hi ringtu te tan chuan a va poimawh take em! Pathian in amah ringtu te tawngtaina chu a hre thin a, a ngaih thlaksak thin a ni. Mi thenkhat te chuan tawngtai an thlahthlam em em a, Pathian thu Bible chhiar te an thlahdah thin. Inkhawm dawn hian thildang chhuanlam an zawng thin. Bible chhiar dawn apiang in thil ngaihnawm dang chhiar tur leh en tur an nei zawk thin. Pathian ringlo mi chuan tawngtai leh Bible chhiar te hi eng ah mah an ngai lova, midang tutee maw tih bik torah an ngai a ang thin. Pathian aw hriatdan diktak chu Bible chhiar tam hi ani a, a tul chuan thin lungah pawh a hring a hran in thu a rawn sawi bok thin. Chutianga tawngtai ngailo leh a thu pawh chhiar ngailo te pawh an mangan tawp khawkah chuan an tawngtai ve bok a, a chhanna an hmuh nghal loh chuan an thin a la rim zui, hei chu a dik lo ani. Kan Bible a kan hmuh ang in, Lal Isua chuan “ka beram te ka aw an hria a, kei pawn an aw ka hria a, min zui thin” a ti si a.


Vawin ni ah hian rilru leh tihtak zeta Pathian thu ngaithla thin, Bible chhiar thin leh tawngtai thin leh inkhawm thin I nih chuan manganna leh lungngaihna leh harsatna ten a tlak buak hunah che chuan Pathian au la, I aw a hre kar mai dawn a ni. Thuhriltu mipakhat chuan ‘I tawngtai ngun viau chuan, I tawngtai rual in I aw hi Lalpan a lo hre dawn che a ni I aw Lalpan a lo chhinchhiah dawn a ni” ati a, adik viau in ka hria. Chuvang chuan Pathian malsawmna diktak hmuh kan duh chuan Biakin ah ka zawng tur ani. Biakin ah hian thlarau mai bakah tisa damna malsawmna a awm ani. Inkhawm ngun a, Pathian thu ngaithla tam a, Bible chhiar tam a, tawngtai tam na na na tumah khawvel tak pawh in mawl tak an om ngai lo. Pathian chuan a beram te aw a lo hre tlat a lawm. Thuthlunghlui hun lai pawh khan Pathian malsawmna chu biakbuk (tabernacle) chhung atang in a ni thin. In khawm tlut tlut pawh ani lo, mi thenkhat chuan an ti thin mahse inkhawm ai a pathian biakna thazawk a thlakna tur substitute a om chuang lo. Chuvang chuan Pathian aw hriat kan duh chuan Bible kan chhiar tam angai a ni. Kan ni tin khawsakna tur pawh Bible ah chuan a chhanna a awm a ni. Pathian kan biak duh chuan tawngtai tam angai bok ani. Kan tawngtai a, Pathian kan bia a, ama min biakna Bible pawh kan chhiar peih tur a ni. Lal Isua beram te chu kan ‘Aw’ atang pawh in Lalpan min hria a, kei ni pawh in Lalpa ‘Aw’ kan hriat ve a tul ani.
FELNA LEH RORELNA DIK
 (Justice and righteousness)
-          KL Muana Khuptong


Nimahsela rorelna dik chu lui ang in luang sela, felna chu luipui kang ngailo ang in luang rawh se.” Amosa 5:24

He chang hi zawlnei Amosa an Israel fate zinga a sawi a ni. Pathian in diklo taka rorelna leh sahkhuana lem a huat zia a rawn sawi na ani. Amosa hun lai hian Israel fate chu kawng engkim ah hian an hlawh tling nasa em em a, a vawrtawp (climax) an thlen lai tak ani bawk. An inkhawmpui te leh an thawhlawm rawn lak khawm te, an zaipawl te leh an rimawi te hi a ropui in a mawi thei em em ani. Kawng engkim ah hian an hlawhtling em em ani. Sahkhuana ah leh politics ah pawh an chak em em lai tak an ropui lai tak ani bawk. Sahkhua rawngbawl tu thanem ngai tak tak pawh an tam hle a, tin Pathian tan a an biakbuk leh temple sak te pawh a turu in a ropui bawk ani. Mipui te pawh an thlamuang tlang hle ani.

Amaherawhchu chutiang a ropui taka an awm lai chuan Pathian in zawlnei Amosa a rawn tir a, an thil tih te kha a ron hnar (reject) tlat mai ani. Pathian tana thahnem an ngaih the lul nen, Pathian in ‘in inkhawmpui urhsun tak tak te, in thawhhlawm te, in rimawi te ka hne’ a ti tlat mai ani. (Amosa 5:21-23) Khatianga Pathian tana thahnem an ngaih em em lai a Pathian in a pawm loh na chhan chu an rilru ah hian takna leh dikna a awm loh vang ani. Amosa hun lai leh kan tun lai Mizoram Kristiana nun hi a danglam vak bik a rinawm loh ani. Politics ah leh sahkhuana ah hian takna leh dikna a tlem tawh hle ani.

Hmanlai Israel fa te pawn an rorelna ah Pathian duh dan kalh zawng in mirethei leh pa chhia te leh chanhai zawk hnualsuat in ro an rel a, sahkhua mi ho lah chuan takana an nei lo a, a der in Pathian rawng an bawl a, chhung ril lam ah hian takna awm si lo in pawn lan mawina chauhvin rawng an bawl ani. Kan sorkar leh politics kalphung reng reng han en chiang ila dikna hi a tlem tawh hle a, kan Christian nun han en ila takna hi a tlem em em bawk ani. Thufing 14: 34 ah chuan, “Felna in hnam a chawimawi a, sualna erawh chu hnam tin tan hmingchhiatna ani” ati ani. Christian nilo ram tam tak Bible principle nena inmila kal phung dan leh thupek (law and order) kalpui te hian Pathian malsawmna an dawng nasa em em ani.

Tunlai thangthar te hi kan ram leh hman tan leh Krista tan a future kan ni. Rorelna dik leh felna kan ram a a awm theih nan mitin kan poimawh vek ani. Dikna leh felna a om theih na tur chuan nang leh kei in tun atanga Pathian thu nen a inmil a kan kal a hun tawh tak zet ani. Chhungril nun takna kan neih loh chuan kan rawngbawl na pawh hi a thlawn mai ah a lo chang thei ani. Chuvangin a ram leh a felna I zawng hmasa ang u!