Zomi leh Bitna ~ Hau Za Cin

Zomi leh Bitna

Zomi bek hilo leitungbup in amau gam leh amau minam a bitna dingin a hanciam uh a ngeina hi. Ahi ding mah hi a, a lamdang hilo hi. Tuikulh neu cik nangawn kituha buai keei Japan leh China te, Japan leh Korea te i ngaihsut ciang mite in amau gam leh amau minam it hi cih kilang hi. Amau kongbiang a sik, amau innkatau phalna neilo a a zatsak sawm peuhmah ui inncing bangin a nak pah uh, a kongtual dong a delh khiat uh ahi hi. A kul leh zong molhtum leh ciangkang tawh a delh uh hilai hi. Amau-a hilo peuhmah phalna omloi in zat ding a kiphallo a ngeina hi a, “inn luh” peuhmah kongbiangah molhtum tawh, temtawng tawh a kisatpuk a ngeina hi. Tua pen tu laitak gam khangto laitak nihte kinawk ngekngekna hi.

Zomi zong zawhthawh thu tawh hong kinawk, hong kivau, hong kiluh ahih leh a kidal ding kul kha ding hi. A kidal ding zong a ngeina hi a, a kisam banga panlak ding a ngeina hi. Thu leh la tawh a kidalzawh kei leh mite hihdan, mite gamtat dan, a khangto gamte nasep dan Zomi ten zong a mu ban kihita hi. “Once Upon A Time in China” cih movie khat ka etna sungah English te in China gamah zawhthawh thu tawh sumbawlna va neihsawm uh ahih manin Huang Fei Hung (Jet Li) in Kungfu tawh na dalsawm hi. Nitumna lamte in thatang tawh a kilai uh ciang lel lua mahmah ahih manin a tawpna ah cihna ding theilo in thau tawh a kap uh hi. Huang Fei Hung in zong a Kungfu tawh a dal sawm hang thautang pen dal zolo ahih manin, a tawpna ah: “Khuttum tawh thautang kizolo hi,” ci hiat hi.

Thuman thudik galvan hoihpen hi a, zawhthawh thu, nawkzawh thu tawh hong kibawl leh zong thudik thuman tawh i din kip nak leh patauh omlo gualzawhna i ngah pelmawh ding hi. Tua manin thudik thuman tawh ding ding, muanhuaina leh minam itna khahsuah ngeilo ding. Bitna a omna dingin mikim tawh kilem ding hoihpen a, ahi zongin i innsung hong luh zah liang donga kithudiksak, kithukhualsak bel kul khinlo hi. Dawilok hong kici ding ahih leh khasawma suak tektek, leitung luah ding omlo ciatciat kuamah i kihtak ding omlo hi.

“Dawilok” leh “Hiamgamna” cih thu ah Mahatma Gandhi thugen i phawk kik ding hoih hi. Gandhi pen Non-violence tawh India suahtakna ngahpa hi a, hiamgamna, gumtatna pen a deih masakloh ahi hi. Ahi zongin mite in dawilok ciin hong gen ding uh ahih leh hiamgam ding, gumtat ding a kul hi, ci hi. Thukhual na tawh India in a kalsuan laitak England kumpi in a hangsanlo, a gilo ngamlo, a hiamgam ngamlo, a dawilok hong ci ding ahih leh hiamgam ding hihang, thagum tawh do ding hihang ci giap lel hi. Ahi zongin thagumlo tawh galdona, thudik, thuman tawh galdona pen a thupi penpen ahi hi, ci hi. Hih a thugente pen India suahtakna ding a sep lai a thugen ahi hi.

Gandhi thugen Zokam tawh gualsuk pak leng:

“Minam khat in a zahtakhuaina leh a thahatna a mansuah ding sangin hiamgamna ka telzaw thamtham ding hi, a zah tulkhat dongin.”

“Hiamgamna leh dawilokna, hih gel bek tel ding hong kipia leh hiamgamna ka tel ding hi… India gamin a minphatna leh a zahtakhuaina a mansuah ding sangin thagum tawh gupna ka kipanzaw ding hi. Ama zahtakna nangawn gum ngamlo zah donga dawilok in a gal et sangin thagum leh hiamgam tawh a kipat hoihzaw thamtham hi.

Thagum zatloh mah a hoihpen hi tawntung a, maisakna pen gimpiakna sang hoihzaw hi. Kidekzawhna pen gimpia thei ding kimlai pialo a maisakna ahi hi. Thahatna neilopi khat in ‘ka kidek hi’ cih tawh maisak cih bang om theilo a, zuaupi ahi hi… Ahi zongin India gam pen a zawngkhal leh thahatna neilo ahi kei hi… Kei mahmah zong thahatna neilo leh a zawngkhal in ka kihi kei hi. Hatna, thakhauhna i cih pen pumpi thatang hatna pan hong pai hilo a, lungsim ah a kiukcip theilo suakta taka ut ngeungauna (will) pan hong pai hizaw hi. Tua ut ngeungauna na neih nak leh tha nei na hipah hi.

Mihing lungtang sungah lunggulh ngeungauna, uk ngeungauna, ut ngeungauna i neihte zatkhiat pah zangzang pen a kideih ahi kei a, ahi zongin zat a kul cianga zanglo lianga omcip ding zong a kideih ahi tuan kei hi. A kul leh a kizang dinga kikoih, kidek hizaw hi. Ama dikna leh hihna a susia ding a hong pai ciangin tua mihing lungsim sunga a kidek mahmah thahatna leh lunggulh ngeungaunate ganhing lungtang pua bangin hong pusuak a, kinengcip zolo hi. Leitung i cih pen sia leh pha theihna bek tawh a kiuk, a kipaipih hilo a, thagum leh thatang tawh, hiamgam leh kilaina zong a omlo phamawh ahi hi. Tua manin hiamgam hun ciang hiamgam ding a ngeina ahi hi.

Hindu leh Muslim te pen kitawng, kido sese lo a sihtan nungta khawm ngam dingin ka hanthawn nuam hi. Ahi zongin kilem taka tengkhawm theilo a hih vet leh bel kido, kithah dan a sin tuaktuak uh kisam ding hi. Banghang hiam cih leh kithat ngamlo a lauhuaina pan a taimang, a kibuk, a kihep khiat sangin a kithah tuah mah uh a hoihzaw ahi hi. Kitawng ngamlo, kilai ngamlo, kithat ngamlo a nuntakna ah lungsim dawilok mana ‘lungsim sihna’ om veve hi (a pumpi a nuntak hangin). Tua lungsim dawilok tawh nuntakna pen hangsan taka kithahtuahna ah a si khat sangin zumhuaizaw hi. Banghang hiam cih leh sih ding a lauh man bek a nungta hilel a, a hangsan mana nungta hilo hi.

Ka nuntakpih thu ‘non-violence’ in thanemna hi deksuailo hi. Thagum zatlohna pen thagum neihloh man hideksuai lo hi. Tha kiamna zong hi beeklo a, lauh man zong hi deksuailo hi. A kisap leh, a kul leh a nasia penpen a hiamgam ding, thagum zang ngam dinga thukhualna hizaw hi. Thukhualna cih ciang lauhman, dawilok mana kithukhualsakna hilo hi. A hangsan, thagum zang nuam khat in a thagum zanglo a kidekzawhna hizaw hi.

A thu a la tawh ei hong luh nuamte i dal zawh kei leh thagum tawh i pan kisam cihna hi. I numei naupangte bitna a susia ding, i biakna leh i ngeina a susia ding a mi hong kipat leh thu leh la tawh kidal man hinawnlo ahih manin i luang khama i pan kulta cihna hi. Tua pen thagum zatna ahih hangin a tua bek mah i hih theih a om hita hi. Tua hih kei leng numei naupang teng a sih khit ciang pasal topi teng zong a suakta ding om tuanlo hi. Tua manin dawilok a mite in hong zawhthawh, nopneha i sih veve sangin hangsan taka do a nangin i sih leh i minpha zaw lai hi. We do and live on or we die in the process…

Bangzahta in a zawngkhal zongin lauhman a tai, dawilok mana kihemkhia mi pen maizumna a theih leh a zum ding sangin a phual ah do in a si zaw ding hi. Tua pen hangsanna hi a, thukhualna hizaw hi. Bangzahta in a zawngkhal thanem zongin amah a susia dingte do in a hihtheihzah in nangin thah sawm dinga, a thah zawh kei leh aman thuakzaw ding hi. Tua pen hangsanna hi a, thagum zatna hilo hi. Ahi zongin a nasep ding pen hangsan taka galte dal ding hi kimlai lau in a tai a, a mei a khup leh a dawilok ahi hi.

Mihing in itna leh mite huhnopna lungtang a neih ding hi. Tuate khit ciang midang itloh, deihloh zong a neih ding hi. Mi muan theihloh, mi up theihloh zong a neih ding ahi hi.

Kei nung hong zui dingte in thagum zang ngamlo, a tem, a paite a zang ngamlote hitheilo ding hi. A kisap leh a zang ngam hidinga, ahi zongin zanglo a gualzawhna neih sawmte hiding hi. Galvan leh hiamgam zanglo a gualzawhna pen gualzawhna thupi penpen ahi hi.

Lauhuaina mun pana taikhia, lauhuaina phu ngamlo a kihemkhia peuhmah ama upna leh a Pasian a taisan hi a, amah leh amah zong a kitaisan ahi hi. Tua bang mite adingin tui sungah tuak in si leh hoihzaw thamtham hi.

Mi thahna pen kihutna dingin a kisam masa pen hilo a, a kul leh a si ngam dinga nuntakna pen thahatna hizaw hi. Sih ding a kingam mi khat pen thagum tawh kineh ngam se lo hi. Sih ngam cih ciangin mi thah ding utna cihna hilo hi. Hangsan taka a si ngamte a sih ciang amah a dote lungsim zo mahmah hi.

Thukhualna, hiamgamlohna cihte pen sih ding a laute kiangah gen ding nam hilo hi. Banghang hiam cih leh a kidalna ding uh lungsim hangsanna neilo uh hi.

Zusa pen ngongtat ngeilo hi, banghang hiam cih leh zawhngeu in a ut hunhun in ne ziauziau hi. Amah a ne zel zawhngeu pen ne zo hileh ne nuam mahmah ding hi, ahi zongin nek sawm in hanciam ngeilo a, a taimang dingin kiging den zaw hi. Dawilok kici theilo hi, a tua bang dinga kibawl ahih manin.

Ahi zongin mihing tangpi khat zusa bangin gamta leh dawilok kici ding hi. Banghang hiam cih leh mihing pen hiamgam ding, ngongtat ding, thagum tawh gamtang dinga kipiangsak hi. Tua a ngongtat ding pen a zat hun hi napi zanglo ahih manin a dawilok a kici ahi hi. Hangsanna cih a theilo hi a, hilh lecin tello semsem ding hi.

Kuamah ngongtat ding leh phu la dingin ka hansuah kei a, ahi zongin thuhkik ngamloh mana kithukhualsak zong ka deih tuankei hi. Sih ngam hun, ngongtat hun a tun ciang a kithukhualsakte pen sih ding a laute ahih manin a sih uh ciang zong sih thaman omlo hi.

Tua manin thukhualna pen lauhuaina, sihngam hun, ngongtat hun ciang kibuksimna hilo hi cih ka gen kikkik nuam hi.

Ei leh ei kidalna pen kidal kul sa selo a sih ding a telzawte ading hilo hi.

Ngongtatna, hiamgamna, thagum zatna pen thudik hilo napi, ei leh ei kidalna ahih a, amau leh amau a kidal theilo numei naupangte hutna ding, gupna ding ahih nakleh ngongtatna pen hangsanna hileuleu hi. Meikhup lianga nuailut sanga thupizaw ahi hi. Dawilokna in kuamah phattuamna piangsak ngeilo ahih manin.

Hiamgamna, ngongtatna, thagum zatna khempeuh ah hangsanna tuamtuam om a, pasal khempeuh in ama hangsanna a zat hun ding a theih ding, a khentat ding ahi hi. Banghang hiam cih leh midang, pasal dangin a hilh theih hilo a, a hilh ding zong hilo hi.”

Thank you Gandhi!

Between Cowardice And Violence – Mahatma Gandhi

I WOULD risk violence a thousand times rather than risk the emasculation of a whole race.

Violence the Choice

I do believe that, where there is only a choice between cowardice and violence, I would advise violence… I would rather have India resort to arms in order to defend her honour than that she should, in a cowardly manner, become or remain a helpless witness to her own dishonor.

But I believe that nonviolence is infinitely superior to violence, forgiveness is more manly than punishment. Forgiveness adorns a soldier…But abstinence is forgiveness only when there is the power to punish; it is meaningless when it pretends to proceed from a helpless creature….

But I do not believe India to be helpless….I do not believe myself to be a helpless creature…. Strength does not come from physical capacity. It comes from an indomitable will.

We do want to drive out the best in the man, but we do not want on that account to emasculate him. And in the process of finding his own status, the beast in him is bound now and again to put up his ugly appearance.

The world is not entirely governed by logic. Life itself involves some kind of violence and we have to choose the path of least violence.

No Cowardice

I want both the Hindus and Mussalmans to cultivate the cool courage to die without killing. But if one has not that courage, I want him to cultivate the art of killing and being killed rather than, in a cowardly manner, flee from danger. For the latter, in spite of his flight, does commit mental himsa. He flees because he has not the courage to be killed in the act of killing.

My method of nonviolence can never lead toloss of strength, but it alone will make it possible, if the nation wills it, to offer disciplined and concerted violence in time of danger.

My creed of nonviolence is an extremely active force. It has no room for cowardice or even weakness. There is hope for a violent man to be some day non-violent, but there is none for a coward. I have, therefore, said more than once….that, if we do not know how to defend ourselves, our women and our places of worship by the force of suffering, i.e., nonviolence, we must, if we are men, be at least able to defend all these by fighting.

No matter how weak a person is in body, if it is a shame to flee, he will stand his ground and die at his post. This would be nonviolence and bravery. No matter how weak he is, he will use what strength he has in inflicting injury on his opponent, and die in the attempt. This is bravery, but not nonviolence. If, when his duty is to face danger, he flees, it is cowardice. In the first case, the man will have love or charity in him. In the second and third cases, there would be a dislike or distrust and fear.

My nonviolence does admit of people, who cannot or will not be nonviolent, holding and making effective use of arms. Let me repeat for the thousandth time that nonviolence is of the strongest, not of the weak.

To run away from danger, instead of facing it, is to deny one’s faith in man and God, even one’s own self. It were better for one to drown oneself than live to declare such bankruptcy of faith.

Self-defence by Violence

I have been repeating over and over again that he who cannot protect himself or his nearest and dearest or their honour by non-violently facing death may and ought to do so by violently dealing with the oppressor. He who can do neither of the two is a burden. He has no business to be the head of a family. He must either hide himself, or must rest content to live for ever in helplessness and be prepared to crawl like a worm at the bidding of a bully.

The strength to kill is not essential for self-defence; one ought to have the strength to die. When a man is fully ready to die, he will not even desire to offer violence. Indeed, I may put it down as a self-evident proposition that the desire to kill is in inverse proportion to the desire to die. And history is replete with instances of men who, by dying with courage and compassion on their lips, converted the hearts of their violent opponents.

Nonviolence cannot be taught to a person who fears to die and has no power of resistance. A helpless mouse is not nonviolent because he is always eaten by pussy. He would gladly eat the murderess if he could, but he ever tries to flee from her. We do not call him a coward, because he is made by nature to behave no better than he does.

But a man who, when faced by danger, behaves like a mouse, is rightly called a coward. He harbors violence and hatred in his heart and would kill his enemy if he could without hurting himself. He is a stranger to nonviolence. All sermonizing on it will be lost on him. Bravery is foreign to his nature. Before he can understand nonviolence, he has to be taught to stand his ground and even suffer death, in the attempt to defend himself against the aggressor who bids fair to overwhelm him. To do otherwise would be to confirm his cowardice and take him further away from nonviolence.

Whilst I may not actually help anyone to retaliate, I must not let a coward seek shelter behind nonviolence so-called. Not knowing the stuff of which nonviolence is made, many have honestly believed that running away from danger every time was a virtue compared to offering resistance, especially when it was fraught with danger to one’s life. As a teacher of nonviolence I must, so far as it is possible for me, guard against such an unmanly belief.

Self-defence….is the only honourable course where there is unreadiness for self-immolation.
Though violence is not lawful, when it is offered in self-defence or for the defence of the defenceless, it is an act of bravery far better than cowardly submission. The latter befits neither man nor woman. Under violence, there are many stages and varieties of bravery. Every man must judge this for himself. No other person can or has the right.

Hau Za Cin
Phuitong Liim
http://www.hauzacin.blogspot.com