Online Souvenir/Magazine

Editorial Board

Chief Editor: Biswajit Narzary

Joint Editor: Swmkwr Narzary

Members:

Mitisath Basumatary

Pripol Hajowary

Lucky Narzary

Chief Editor Message

Dear Brothers/Sisters in Christ.

Greetings to you all in the name of our Lord and Savior Jesus Christ.

I would like to thank our Almighty God for giving me this opportunity to write few words.

It’s a great pleasure and honor to present you all this special edition of the Souvenir, marking the 75th years Diamond Jubilee celebration of North Gandabil Church, NELC.

As a chief editor, I extend my warmest greetings and heartfelt congratulation to the entire congregation on this momentous celebration.

As we commemorate 75th years of our journey in Christ, we reminded of the words in Psalms 90:12 “Teach us to number our day, that we may gain a heart of wisdom.” This Diamond Jubilee is not a celebration of time pasted but a testament to the wisdom, grace and faithfulness that have guided us through these years. Our journey has been one of perseverance, growth and unwavering commitment to truth. Like the builders of Nehemiah’s wall, we labored with purpose, laying each stone with care and conviction. This special edition reflects on our past, celebrates the present and looks forward with hope to the future, trusting in God’s plan for what lies ahead. 

As we celebrate this milestone, we give thanks for the blessings we have received and the community that has stood by us. We remain steady fast in our mission to serve you with content that uplifts, informs and inspires, rooted in the eternal truths of Scripture. 

I on behalf of the editorial team, I would like to express our deepest gratitude to all the well-wishers, writers, and photographers who have generously given their time, talent and stories. Without their invaluable contributions, this souvenir would not have been possible. 

May God’s blessings be upon us as we celebrate this Diamond Jubilee and embark on a future filled with continued growth, unity and spiritual enlightenment.

 With warm regards,

Biswajit Narzary,

Chief Editor
75th Diamond Jubilee Celebration,
North Gandabil Church, N.E.L.C.

GREETINGS

To

Mr. Biswajit Narzary
The Chief Editor, Souvenir Committee
Diamond Jubilee of North Gandabil Church, NELC.

Fwrbua gaoni bitafwrkou gwtar hajw fwraonw dwnbai. Fwrbua Jakobni gaswi kaminai jaigafwrni kurwi  Zionni langgna fwraonw kusi jasinw. Git. 87:1-2

Swrjigiri Afa Iswra baknaijatwng. Bongaigaon Diocesan Council-ni jananwi North Gandabil Girjani 75 (snijiba) bwswrni Diamond Jubilee rongjanai Fwrbw falinw akai-ao lanai, bi girjani onjlaigra gaswi Kristo sibiarinisim rongja gwswjwng angni kulumnaikou jasihorgrwnai jabai.

Iswra baknaijatwng- tangnai 1949 niprai lananwi deglai 2024 maitai simao Iswra bi girjakou beaoni gaswi fwtaigrafwrni takwi gwtar jaiga saikonanwi dwnbai. Bini takwi Iswrkou hambai hwnswi. Lwgwse bi girjani onjlaigra fwrkou, Iswrni mohimakou nunw mwnnaikai hambai hwnnaijwng 75 bwswrni Diamond  Jubilee rongjanai Fwrbw-kou gaja gwmja falinw akaiao lanaiao Iswra arbao bangsin bwr hwtwngswi.

Be rongjanai Fwrbwa North Gandabil girjani takwi Afa Iswrniprai bwr jatwngswi arw boinibw rongjanai, gwjwnnai arw jiuao tulungganai labwtwngswi.De boibw Fwrbukou gugrubnanwi kulumdw. Safrwmbw Swrjigra Fwrbuni mwkangao hantu koraidw. Manwna Binw jwngni Iswr, arw jwngw Bini gumjanai riot arw Bini akaiao tanai menda. Git. 95:6-7

 

Rt. Rev. I. Basumatary
Bishop, BDC.

GAHAI HAMBLAITHI

To, 12th July, 2023

Mr. Rosen Narzary,
Convenor, Diamond Jubilee Celebration, 2024
North Gandabil Church, NELC.

North Gandabil Mondolini aṅni gørbøjøṅ onjagra Kristo Sibiariphør.

Gibi gibiaonø jøṅni basaigra Phørbu Jisu Kristoni gødøi arø sømø naṅthao onnaini
muṅøi North Gandabil Mondolini saphrøm undøi gedert Kristo sibiarini muṅøi aṅni arø
aṅni nokhorni gørbøni onnaini thoplakhou hornai jabai, onnanøi boibø akhai pharnøijøṅ
najaodø.
Gøsøao gedert roṅjanai møndøṅ “North Gandabil, NELC mondolia,

mablabainø ‘75’ bøsør bøisøni raphøt Isørni daoharu jananøi “Diamond (Hira) Jubilee-
Roṅjama phørbø” khuṅnaini som sophøibai. Isørha gedert roṅjanai jabai, manøna 3

Johonni 4 siriao bebadi buṅdøṅ. “Aṅni bisaphra noṅgouao thabaiø hønnanøi, aṅø
khønabla, biphørni khurøi dertsin roṅjanai aṅha gøia.”
Gøbaṅ khøiphød nidanphør, barhuṅkhaphør møkhaṅao sophøiblabø – “Phørbua
aṅni gøjou onthai arø aṅni ondor arø aṅkhou sokhogra. Aṅni Isør, aṅni gøjou onthai,
nøṅniaonø aṅø asroi lani”. Git. 18:2
Bebadi phøthainaijøṅ nøṅsørø mondolikhou nebøbai arø lukhaṅbøbai. Isørni phøthaigra
bisaphør jananøi binø gøthaṅ haṅni buliphørjøṅ bikhou bakhnainø akhaiphør
dikhaṅnanøi man høbai.
Be “Diamond (Hirathi) Jubilee khuṅnaijøṅ arøbao gøkhrøṅsin jananøi akhai
phørananøi Isørni gøthaṅ khulumgra nokhou arøbao raphøtsin khalam nanøi
mondolikhou somaina arø mødømphru buli baonaijøṅ Isørni mohimakhou daṅkha
khalam laṅgøn, “North Gandabil” mondolikhou arøbao “Jouthaiari” roṅjama phørbø
khuṅnaini thakhøi daniphrainø løihør løihør agan surnø tham thim jakhadø.
Be Diamond Jubilee khuṅnaiao Apha Isøra nøṅsørkhou aglai biglai bør
høthøṅsøi. Gøjønthøṅ!

Isørni raijøao maogra nøṅthaṅmønni,

Most Rev. Nityananda Borgoary,
Former Moderator, N.E.L.C,
Emeritus Bishop, Bongaigaon Diocese, N.E.L.C.

North Gandabil Girjani Jarimin
(1949-2024)

                                                         

Bekheonai:
Gwthang Apha Iswr-a baknaijathwng. Bini man arw somainai-a buhumao
banglangthwng. Bini gedert doiya, onnai arw dwidenbwnaijwng dinwi jwngni
North Gandabil, NELC, Girjaya 75th bwswr ‘HIRATHI RONGJAMA’ phwrbwkhou
mwnnw habai. Dinwini be rongjama phwrbwao North Gandabil Mondoli jwng
lwgwse Gwthang Apha Iswrkhou hambai hwnnw thakhwi sophwinw hanai
dwidengiriphwr, douriphwr lwgwse kristoni thwijwng baijanai nwngthangmwn
gaswikhoubw hambai hwnnaijwng najaonanwi layw.


Jaiga:
Sa Gandabil mondoli-a Bongaigaon Circle Conference-ni singao thanai gongse
mondoli. Be mondoli-a dani Chirang jilani Bijni Sub-divison, Borobazar Block ni
singao thanai Koila Moila VCDC bengkhon-ao thanai Sa Gandabil Gamiao
lujanai gongse nailo jalo mondoli. Be mondoli-a 2nd April- 1949 maithai-ao
gaison jadwngmwn.


Khwla arw Sa Gandabil:
Sigangtharao Sa Gandabil mondolia bw Khwla Gandabil mondoli jwng
lwgwseywinw Girja gongse-aonw gaja-gwmjaywi Iswrkhou khulumwmwn.
Bebadinw khwla Gandabil Girja gaisonjennai ni phrai 24/25 bwswrsw joywinw
Iswrkhou khulumbwdwngmwn. Unao girja-ao thanglai phwilai khalamnw
gwjandrai janailai, sansekhali mel jothumnaini gejerjwng saoraijlainanwi
gaobagao gamiaonw girja lukhangnanwi Bipha Iswrkhou khulumnw thakhwi
1945 maithai-ao Sanja Patabari Mondoli (Bagansali Mondoli) a alada jayw,
Bibadinw unao laswi laswi subung onjima-a bangbwnw homnailai Sa Gandabil
gamiyabw Khwla Gandabil mondoliniprai 1949 maithaiao aladaywi Iswrkhou
khulumnw gaoni gamiaonw mondoli lukhangnw thangkhi layaswi. Bwi
somniphrainw Sa Gandabil NELC mondoli mung dwnaswi. Arw Khwla Gandabil
mondoli ni prai 2nd East Patabari mondoliyabw 1958 maithai ao aladaywi
gongse gwdan girja gaisonbaoyaswi.


Goli Noao Girja:
1949 maithai ao Khwla Gandabil girjaniprai pwinanwi Girja khalamnw no
gwiywilai Lt. Shyamlal Narzaryni mwsou goliaonw 1949 maithaini January
danniprai Girja no lukhangnw hasandi Lt. Pulsing Hajoary khou palok
phosongnanwi Iswr khou khulumbwdwngmwn

Bighase Ha Dan:
Girja no lunw gwiywilai 1949 maithaini April dan-ao Lt. Padorsing Narzarya
gaoni ha bithakhounw bigase Girjani mungao wrwinw hogarna hwaswi arw be
hayaonw didwm hisabwi girja no lunai jadwngmwn.


Gwdan Girja No:
Mwnphrwmbw nokhorphwrni phrai sohai mwnnanwi 1949 maithaini 27th June
okto-ao Rev. Biswanath Narzary ni akhaijwng gwdan girja nokhou phwtharnai
jayw. Be somao Girja-ni palok-a Lt. Duduram Narzary mwn arw girjani
dwidengiriphra phariywi –

  1. Kerebsing Narzary
  2. ShyamNarzary
  3. MohonNarzary
  4. Soniram Narzary
  5. Padorsing Narzary (Gaobura)

Girja gaisonnai somao Sa Gandabil mondolini gaswi nokhor onjimaya 17/18
nokhorlomwn arw subung onjimaya gaswi 136 swmwn.
Nwithi Girja No:
Unao nokhor onjimaya laswi laswi bangbwnaijwng lwgwse subung onjimayabw
bangbwnaikhai 1952 maithaiao Lt. Kerebsing Narzarya North Gandabil Gudi
Poraisalini mungwi bainainwi dwnnai bigah 4 hayao 45 ft gwlao girja no
lunanwi phwtharbaowaswi.


Prem Batam Girja No (Thamti Girja):
Bibadinw sigangni girja noa thuri jigab arw oua berani janailai 1953 maithaiao
sigangnikhrui sabsin hamsim girja no lunw thakhwi thangkhi lananwi
nokhorphrwm niprai halise-ao 20 thaka rang khangjlainanwi 1957 maithaiao
bera batam arw thingni ukhum khwbnanwi Lt. Rev. Malsing Mochaharyni
akhaijwng phwtharbaoaswi.

Be somni mondolini dwidengiriphwr pariywi-

Palok Lt.Magua Basumatary
Gaobura Lt. Padorsing Narzary
Circle member Lt. Hasendra Narzary

Prem Batam Girja no lugra mistripra pariywi –

Lt. Padorsing Narzary
Lt. Bisorsing Mochahary
Lt. Antheng Narzary


1953- 1968
Iswr Apha ni dwidennai-ao Sa Gandabil Mondoli-a 1953 maithaini phrai 1968
maithaisim rongja bajaywi Iswrkhou khulumbwdwngmwn. Nathai dukhuni
bathra di 1966 maithainiprai 1968 maithaisim Bongaigaon Circle-ao bwi somni
Circle dwidengiriphwr ni gejerao makhase jahwnphwrkhou miru khalamnanwi
gwrwb layi jananwi phwiyw. Be somniphrai circle dwidengiriphwrni gejerao
gaoba gao jugtiphwrkhou lananwi gaoba gao dolao gaosranai jayw. Be
somniphrainw North Gandabil NELC mondiliya dani BELC arw NELC mwnnwi
mondoli jayw.

Mwnthinw mwnnai baidi bi somaonw Swnab Bengal niphrai pwinai Sochendra
Borgoary mungni sase Kristan sadu-a jwngni onsol-ao Kristan dhwrwm khou 2
bwswrsim phwsaophwidwng mwn. Be sadu-a Circle ni bithwn eba gonaithi
layabalanw mondoliprao thangnanwi dhwrwm phwsao bainaikhou lananwi
dwidengiri phwrni gejarao arwbao gwrwbjlaiywi jananwi Bongaigaon Circle ni
mondoliphwrni gejarao gwbangthar daorao daosi jabaoyaswi.
Be bar haoayanw Sa Gandabil mondoli-aobw nangphwinanwi NELC arw NBLC
(dani BELC) jayaswi.
Mondoli khaonwi janai somao Girja ni Palok-a Lt. Upendra Narzary mwn
(1965-1968). Mondoli-a khaonwi janai lwgw lwgwnw Lt. Phukon Basumatary
khou Palok phosongnanwi be gongse Girja-aonw phung belasi som ranjlainanwi
1968 maithaisim Girja habbwdwng mwn. Bibadinw be somao Lt. Padorsing
Narzaryni bodolwi Lt. Soniram Narzary khou mondolini gaobura arw Lt. Soben
Narzary khou Girjani rang dwnthumgra phosongnai jadwngmwn.


Sa Gandabil Gami khaotham bwkhaonai:
Bibadinw 1971 maithaini March dan-ao jothuma lananwi raijw rajaphwrni
bibungthi lananwi Sa Gandabil gamikhou kaotham (3) bahagw khalamnai
jayaswi. Pariywi- Sa Gandabil (Gejer khwndw), Khwrmaiguri (khwla khwndw)
arw Koila Moila (Sanja khwndw).
Unao NELC girja ao thanai Sa Gandabil, Khwrmaiguri arw Koila Moila gamini
Kristo sibiyariphra jo japhinnanwi Lt. Phukon Basumatary khou gwdan palok
phosongnanwi gaobagao Girja no lunw hasandi be gongse Girja noaonw 1978
maithaini July dansim arwbao phung belasi som ranlainanwi Iswrkhou
khulumbwdwng mwn.

Girjani Dhwnkhou rannai:
Unao gwrwbjlainw hatharwi janailai 1978 maithaini March danao Girjani
dongnai dhwnphwrkhou ranjlainanwi layaswi. Gwjam Girja nokhou dani
BELC-nw phannaijwng hogaraswi.


NELC Gwdan Girja no:
19th July 1978 maithaiao Sa Sandabil NELC mondoli-a gongse Girja no
lukhangyaswi. Girja ni ukumkhou turi jigab arw bera khou nangdor bipang ni
bilai jwng lunanwi Lt. Rev. Hukumsing Basumatary ni akhaijwng phwtharnai
jayaswi. Be Girja no-a dani RCC Girja no ni eke jaigaaonw mwn. Girja
phwtharnai som-ao bithang Rev. jwng lwgwse Gaurang Circle ni Pastor Rev.
Joseph Goyary bw phwidwngmwn. Phwtharnai som-ao gilu balu bar-okha
hanailai gwbang Circle-ni dwiden giriphra sophwinw hayakhwimwn. Be somni
girja dwidengiri phwr-

t. Phukon Basumatary – Palok
Lt. Horson Iswary -Gaonbura
Lt. Sobendra Narzary -Treasurer
Lt. Biren Narzary -Sanda Hisad Lagra
Lt. Robendra Narzary -Bwswngiri

Bibadinw be jigabni girja no-ao 12/13 bwswrsw Iswrkhou khulumbwdwngmwn.
Iswrni gwthar Girja no khou sabsin hamsin arw somainasin lukhangnw thakhwi
mondolini saorai mel ao saorailainanwi gonse RCC girja no lunw thakhwi
thangkhi layaswi. RCC girja no khou lukhangnw hasandi 1991 maithaini 10
March danao 52 x 16 ft jokha-ni Khwla-swnab kona-ao gongse Ting ni ukhum
arw oua ni bera hwnanwi 1991 maithaini 3 October ao phwtharnai jayw.

Be somni dwidengiri phwr –


Lt. Siricharan Basumatary
Lt. Siriman Narzary
Lt. Daniel Hajoary
Lt. Jokendra Basumatary
Lt. Robendra Narzary
Lt. Teporsing Narzary
Shri Robesh Mochahary
Shri Bhoben Iswary

Doyalu Fund Bahandar Arw Rongjali Fund Committee:
Girja gaokhangnaini unao mwnnwi girjajwng rannanwi mwnnai Rs 700
rangkhou Lt. Robendra Narzary ni akhaiyaonw dwndwngmwn. Unao Rs 700
rangkhou hwphinnw hasandi gaoni 5 biga hakhou mondolinw abad maonw
hogarna hwaswi. Bibadinw mondolia be 5 biga hanifrai mai abad maonanwi
gibi khebao 30 mon mwnnw hadwngmwn. Unao laswi laswi bi maikhou dera
hisabwi dahar hwnanwi gwbang erlangdwngmwn. Arw bibadinw mondoliao
fund committee dajajendwngmwn. Girja no khou sabsin hamsin arw
somainasin lukhangnw thangkhi lananwi 1972 maithai-ao dananwi dwnjanai
Mondolini Fund Committee khou Doyalu Fund Bahandar hwslainai jayaswi arw
fund committeni 200/250 mon maikhou monseao Rs 25 rangni pannanwi
mwnnai rangkhou arwbao dera hisabmwi dahar hwnanwi girja nokhou lujenw
thangkhi layaswi.
Bibadinw 1974 maithai-ao Circle ni abung som khamani maogra (full-time
worker) eba Sukurbar Khwntabaigra Mushrima Nokishri Borgoary bithang-a
jwngni Sa gandabil mondoli-ao phwinanwi Girjani aijwphwrkhou ‘ MELA DAN’
khalamnanwi rang arjinaini mwnse lama bekheonanwi hwlangw.Unao be mela
dan ao mwnnai rangkhou lananwi Sa Gandabil Mohila Committee-a Rongjali
Mohila Fund Committee mung dwnnai jayw.


RCC Girja No:


Girjani mung-ao dananwi dwnjanai Doyalu Fund Bahandar arw Rongjali Mohila
fund Committee mwnnwi khou lananwi 1981 maithai ni January danao Girjani
Sorasonsra jutuma-ao saorainanwi orai somni thakai Iswr khou khulumnw arw
sibinw thakai gongse RCC no lunw thangkhi lanaibaidi Lt. Rev. Debendra
Narzary ni bwswn arw architect hwnaijwng arw mondolini boinibw hamjanai
jwng 1982 maithaini 2nd April dan Sukurbar san ao dani lujanai 90 fut gwlao, 45
fut guar arw 18 fut gwjou joka ni RCC noni khwla-swnab khonani khunthiya
khou belasi ni 2 ringa-ao Lt. Mushri Swisingra Mochahary ( be somni council
secretary) ni akhai jwng gaisonnai jadwngmwn. Dukhhu nangtao bathra di be
din-ni mwnabili somao 6:30 ringa swao Girjani rang dwnthumgiri Mushri
Sobendra Narzary-a beram gwiyalasenw wrwinw unduslor langw.
RCC girja no khou gaisonjennai somni mondoli dwidengiri arw biban giriphra
phariywi –

Lt. Jokendra Basumatary Apadgiri Doyalu Fund Bahandar
Mushri Robesh Mochahary Nehatari Doyalu Fund Bahandar
Lt. Daniel Hajowary Rang Dwntumgiri Doyalu Fund Bahandar
Mushri Simson Narzary Buildingni Rang Dwntumgiri
Mushri Bhobendra Iswary Member
Lt. Robendra Narzary Bwswngiri

Gwswkhangjatao arw baknaijathao Lt. Phukon Basumatary-a 1969 maithaini
phrai 1985 maithaisim Sa Gandabil Girjani Palok habakhou gwsw gwtharwi
maobwdwngmwn. Nathai dukhuni bathra bithangni gibi bihi-a beramjwng
gwglwiswnailai gaoni bihikhou phahamnw najabainaiaonw dhwn-sompoti-a
laswi laswi jwblangw arw bihiyabw thwiyw. Bibadinw 1986 maithai-ao
bithang-a gaoni nokhorkhou lukhangphinnw raha-lama nagirnanwi gaoni
jwnwm jaiga Sa Gandabil gamikhou nagarnanwi dani No1. Salbari eba
Thaikajhora gamiao karlangyaswi.
Dani RCC Girja no khou 1982 maithaini phrai epha epha maobwnanwi 1999
maithaini 31st October, Rubibar san-ao Most. Rev. Nityananda Borgoyary-ni
akhaijwng phwtharnai jayw. phwtharnai somao RCC girja no khou
gaisonphwinai Mushri Swisingra Mochahary-abw nujapwidwngmwn. Gwbang
Bongaigaon Diocese-ni dwidengiri phwr, Bongaigaon Circle ni dwidengiriphwr,
Bongaigaon Circle ni singao thanai mondoliariphwr arw gubun gubun girjani
Kristo sibiariphwrbw nujaphwidwngmwn.
Be RCC girja no khou lukhangnaiao gaison jennainiphrai lananwi phwtharjasim
girja ni Doyalu Fund Bahandar jwng lwgwse Rongjali Mohila fund
Committee-abw gwkhrwng akhaijwng rangni modot hwbwdwngmwn.
Bithangmwnna be noni thakhwi phwtharnaisim 3,18,800 nibw bara rang
hwbwdwngmwn. Bibadinw girja nokhou lukhangnw thakhwi Most Rev.
Nityananda Borgoary, Bishop, BDC-ni onnaini gejerjwng Synod-niphrai
1,50,000 rangni modot mwnbaoyaswi. Arw Bongaigaon Circle ni singao tanai
makase mondoli arw mondoliariphwrnipraibw rangni modot mwndwngmwn.
2001 maithainiprai 2005 maithaini gejerao Sa Gandabil Girja-ao gaswi 6 nokor
gwdan Kristan mwndernai jayaswi. Beswrni subung onjimaya gaswi sa 27 mwn.

ungkhojatao batradi 1949 maithai niprainw Sa Gandabil mondolinipraibw Circle ao Reverend, Missionaries arw Evangelist haba maobw dwng arw maogasinw dong. Rtd. Rev. Simson Narzary (Fulltime posongnsi-01-01-1974,Deacon posongnai-17-12-1989,Pastor posongnai-02-08-2005). Mushrima Domayanti Narzary-Aijw abung som khamani maogra (Women Full time Worker) arw Musri Timothi Narzary-Evangelist BCC, kamani maobwdwng arw maogasinnw dong. 

Girjani Sompoti

Mondoli ni maonw gwnang haba phwrni thakhwi dasandi jwngni mondoli ha 9 bigah mai gaigra ha, 4 biga goi bagan dong arw 4 bigasw kas ha dong.

Nokor Onjima Arw Subung Sankhw

North Gandabil mondolianw Bongaigaon circle ni madaao dersin girja. North Gandabil Mondoliao dasandi 94 nokorphwr dong. Gaswi subung onjima undwi geder houaphwr 210 jon, hinjaophwr 199 jon, gaswi 409 swdrwmaphwr dong.

Lekha Gwrwngphwrni Pharilai:

Sakri Maonai/Employment Data:

Mondolini Makhase Mungkhojathao Habaphwr Maonai:

*Bongagaigaon Circle ni bwswrari dhwram sobha, mel-meeting baidi baidi pra be mondoliaonw bangsin khungjayw.

*Arunachal Pradesh-ao Arunachal mission ni missionary haba maonw thakai North Gandabil mondoli-a hanai baidi 2004 maithainiphrai danphrambw Rs 1000/- (se rwja) rang onsungthai hwbwdwngmwn. 

*2021 maithaini March danniphrai Evengelist Mushri Sanfung Basumatary khou North Gandabil Mondoli-a Bongaigaon Circle jwng railainanwi bithangkhou sponsor hwbwgasinnw dong. 

* Bipa Iswrkhou  kulunaiao mondoliariphwrkhou gwkhwrang ni prai gwkhwrang khalamnw thakhwi bwswrao konpa  Alasi hinghotnaini gejarjwng Bible Study, Seminar khalamnai jayw. Bibi ongaywibw danprwmbw dan-ni gibi sopta ni Rubibar din kali ‘Ukwihub Binai’ habapari lanai jayw. 

*Sopta khungphrwmbw Sunibar mwnabili arw Budbar Mwnabili-ao Youth Fellowship khalamnai jayw. Bini ongawibw Sunday School, Nokor Girja khalamnai jayw. 

*Goodfriday ni somao Bistibar mwnabilini pra lananwi Sunibar mwnani 12 AM sin Ukwihub Binai habapari lanai jaw.

*Mondoli-ni youth phwr khou damnai-deynaiao aka-paka kalannw thakhwi mondoliaonw Music Teacher linghornanwi Music Coachingbw hwbwnai jadwng.  

*Girjani compound singao alasi thagra no arw wngkham songra no khou Mohila Committee-a nw lungkangdwng.

*Mondoliao swrniba nokorao gwbrab lwmjanai somao rangni modot bw hwbwdwng.

*Dan prambw mondoli-ao model church programmee lanaibw jayw.

*Lokhipur arw Bandwguri mondoliao outreach habapari lanai jadwng.

*Dwi bana lwmjanai, barhungka eba mithingani jabrobtai janai somfrao bobeyba mondolifra onsuntai nangou-ao onsuntai hwbwdwng. Baidi baidi.

Mondolini Committeepwr:

NGCC– North Gandabil Church Committee-a nw mondolini gahai afad. Mondolini gaswibw bitingao gwgwm biban lananwi ditha hwplaiyw. Mondoli lukhangnai, mondoliariphwrkhou jiu-ao tulunga hwnai arw mondoli eba mondoliariphwrni nokorao daorao daosi janai jengnaphwrkhou samlaiyw.

Mondoliao Biban Maonaiphwrni Pharilai :

Plaok (1949-2024) President (1949-2024)

  • 1. Pulsing Hajoary 1. Siricharan Basumatary
  • 2. Phukon Basumatary 2. Daniel Hajoary
  • 3. Siricharan Basumatary 3. Juboraj Narzary
  • 4. Daniel Hajoary 4. Rosen Narzary
  • 5. Kolendra Narzary 5. Robesh Mochahary
  • 6. Anil Kr. Narzary 6. Ashini Kr. Narzary
  • 7. Simson Narzary 7. Simson Basumatary
  • 8. Binando Iswary 8. Anil Kr. Narzary
  • 9. Stepan Narzary

Secretary (1949-2024)

  1. Robesh Mochahary
  2. Simson Narzary
  3. Stephan Narzary
  4. Kolendra Narzary
  5. Juboraj Narzary
  6. Nicolash Basumatary
  7. Katinath Goyary
  8. Pripol Hajowary

Treasurer (1949-2024)

  1. Siriman Narzary
  2. Jokendra Basumatary
  3. Simson Narzary
  4. Kolendra Narzary
  5. Robesh Mochahary
  6. Anil Kr. Narzary
  7. Stephan Narzary
  8. Katinath Goyary

Halmaji (1949-2024)

  1. Sujen Mardi
  2. Dhena Mardi
  3. Maoria Narzary
  4. Kalicharan Narzary
  5. Pulen Bsumatary
  6. Deobar Iswary
  7. Rohisor Narzary
  8. Amarendra Narzary
  9. Manuel Hajoary
  10. Pritiman Narzary
  11. Daoyaram Narzary
  12. Biren Narzary
  13. Bimal Narzary
  14. Rajen Narzary
  15. Kosen Iswary
  16. Konjit Narzary
  17. Sonen Basumatary

Gaobura (1949-2024)

  1. Padorsing Narzary
  2. Tepersing Narzary
  3. Bhoben Iswary

Tithe/ Mission & Evangelism Treasurer:

  1. Binando Iswary
  2. Simson Narzary
  3. Pripol Hajoary
  4. Simson Narzary

(N.B. – Mondoli-ni makase record mwnnwiao gwbang thalangbai)

Sunday School phwrwngiri phwrni parilai (1979-2024)

  1. Lt. Bijendra Narzary
  2. Miss. Pospila Narzary
  3. Binando Iswary
  4. Sri Bwhwilang Narzary
  5. Miss. Damayanti Narzary
  6. Mr. Kolendra Narzary
  7. Mrs. Lily Narzary
  8. Mrs. Santimala Mochahary
  9. Mrs. Martina Basumatary
  10. Sri Mitisath Basumatary

NGWC– North Gandabil Women Committee-a mwse bimaphwrni gahai afad.
Dan mwnframbw gibi sukurbarao bimafwra Ukuihab binai habafari lanai jayw.
Bebadinw rubibar konframbw nokor girja lanai jayw arw bobeyba nokorfrao
somaisa jaywbla nokorao tangnanwi aros arw Iswrni bwswn hwnanwi somadan
khalamw. 2021 maithainiprai dinwisim Mohila Committee-a Parent
Committeenw Evangelistni thakhwi bwswrao Rs 30,000/- rwja rang
hwbwgasinnw dong.
1974 maithainiprai 2004 maithaisimni Mohila Committee-ni dwidengirifw Mrs
Swmsri Moshshary, Romai Basumatary,Lokisri Narzary,Jabsri Narzary,
Domayanti Narzary, Sontot Hajowary, Bilahi Narzary, Goisri Basumatary, Amsri
Narzary, Sammi Narzary,Remonti Narzary, Bulu Basumatary bithang mwnnanw
jagaijennainiprai swlai solo mondolini bibanphwrkhou maobwdwngmwn.
Dukunangtao batraya benw di jagaijennai niprai 2004 maithaisim ni proceeding
bijab-ma gwmananwi mwnpinnai jayakwi. Benikainw bithang mwnni maonaini
maithaikhou hwnw hayaswi. 2005 maithainiprai 2024 maithai simni Mohila
Committee-ni dwidengirifwrkhou gahaiao hwnai jabai –

Palokni:

  1. Puspanjuli Narzary
  2. Birula Basumatary
  3. Bilahi Narzary
  4. Sujula Narzary
  5. Elishri Narzary
  6. Romoni Narzary
  7. Bijuli Basumatary

President:

  1. Belsri Hajoary
  2. Goisri Basumatary
  3. Libisri Narzary
  4. Birula Basumatary
  5. Swmsri Moshahary
  6. Bijuli Basumatary
  7. Sujula narzary
  8. Protina Narzary

Vice-President:

  1. Susila Iswary
  2. Protina Narzary
  3. Monebala Narzary
  4. Josna Iswary
  5. Mina Basumatary

Secretary:

  1. Romai Basumatary
  2. Pospila Narzary
  3. Birula Basumatary
  4. Mintina Hajoary
  5. Sujula Narzary
  6. Biseswari Narzary

Treasurer:

  1. Libisri Narzary
  2. Bilahai Narzary
  3. Goisri Basumatary
  4. Sonjita Goyary
  5. Bulika Iswary
  6. Agonsri Narzary

Halmaji:

  1. NomeNarzary
  2. Turubala Basumatary
  3. Belsri Hajoary
  4. Deobari Iswry
  5. Elishri Narzary
  6. Bimosri Narzary
  7. Anutha Narzary
  8. Bina Narzary

Adviser:

  1. Puspanjali Narzary
  2. Protina Narzary
  3. Pospila Narzary

Tithe Treasurer:

  1. Puspanjali Narzary
  2. Pospila Narzary
  3. Mintina Hajoary
  4. Radikha Hajowary.

North Gandabil Youth Committee (NGYC): NGYC-a bw Parent committee arw Women
Committee jwng lwgwseywinw mondoli ni laimwn phwrkhou jwtwn
layw.Laimwnfwrni porainai, Christian abrutijwng akol dalangnai baidi baidi
poramorso hwyw arw haba mayw. Mondolini Sunday School, Youth fellowship,
Mothers Day, Fathers Day arw Circle ni Sunday Youth Service baidi baidi
programme khou Youth Committee-a dwidennw. Sigangtarni Youth
dwidengiriphwrni mungkhou lirtum bijab mwnnwiao pariywi hwnw hayakswi.
Oblabw ja mitibai biswrni munganw jabai- Lt. Charan Narzary, Lt. Daniel
Narzary, Kolendra Narzary, Juboraj Narzary, Ashini Kr. Narzary, Simson Narzary,
Niron Basumatary, Lalmohan Narzary, Prasant Narzary.
2003 maithainipra lananwi 2024 sim ni youth committeeni dwidengiriphwr


2003-2006:

President -Simson Narzary

Secretary -Ranendra Basumatary

Treasurer -Philimon Narzary

2007-2010

President – Simson Narzary

V.President – Ranendra Basumatary

Secretary – Prasanta Narzary

Treasurer – Katinath Goyary

2011-2017

President -Simson Narzary

Secretary -Pripol Hajoary

Treasurer -Katinath Goyary

2018-2019

President -Pritum Iswary

Secretary -Biswajit Narzary

Treasurer -Suronjoy Narzary

2020-2021

President -Wilson Narzary

Secretary -Bengjlai Mochahary

Asst. Secy -Philimon Narzary

Treasurer -Suronjoy Narzary

2022-2023

President -Suronjoy Narzary

V.President -Philimon Narzary

Secretary -Bengjlai Mochahary

Asst. Secy -Bwhwilang Narzary

Treasurer -Swmkwr Narzary

2024-2026

President -Suronjoy Narzary

V.President -Jwngsat Hajoary

Secretary -Mitisath Basumatary

Asst. Secy -Bijintai Goyary

Treasurer -Swmkwr Narzary

Circle Members 2003-2026

Simson Narzary

Ranendra Basumatary

Norodha Mochahary

Prasanta Narzary

Pripola Narzary

Nicolash Basumatary

Binando Iswary

Wilson Narzary

Biswajit Narzary

Anesimus Narzary

Pronob Hajoary

Santimala Narzary

Musomi Narzary

Martina Basumatary

Grace Narzary

Suronjoy Narzary

Mitisath Basumatary

Prayer Cell Committee: Prayer cell committee-ni dwidennai-ao danprambw gibi Rubibarao ‘Ukuhab Binai’ Aroj khou dwidennw. Bebadinw mondoli-ao,Area-ao hador-ao maba mwnse jaywbla tasarikhou nainanwi programme khalamnai jayw. 

Gubun Gubun Apadprao North Gandabil Mondolini Bihwma:

1949 maithainiphhrainw North Gandabil mondoliniprai Circle Youth Committee niphrai lananai Diocesan Council sim dwidengiri biban labwnanwi Girjakhou lukhangnai arw Iswrni haba maonaiphwr ni parilai-

Parwiywi:- 

Lt. Robendra Narzary Circle Treasurer

Mr. Robesh Mochahary, Diocese arw Circle Member

Lt. Daniel Hajowary, Circle Executive member, Auditor

Lt. Charan Basumatary, Convenor Spritual growth Committee

Mr. Juboraj Narzary, Youth President, Circle Secretary,Circle    V.President,Pastorate President, Mission Chairman, BCC

Mr. Kolendra Narzary, Circle Member, Prayer Cell Chairman, BCC

Mr. Anil Kr. Narzary, Treasurer BCYC, Auditor BCC

Mr. Binando Iswary, Circle Member-BCC, Pastorate member

Mr. Stepan Narzary, Mission Treasurer, BCC

Mr. Simson Narzary,Treasurer BCYC,Treasurer BCC

Mr. Rosen Narzary, Circle Member 

Mr. Bhoben Iswary, Circle Member, Pastorate member

Mr. Prohen Narzary,GBBS Asst. Teacher, Synod Member, Executive Secretary,BCC, Chaplin TES

Mr. Nicolash Narzary, Pastorate Treasurer

Mrs. Swmsri Mochahary,Diocese Member, Vice President BCWC, Executive Member BCWC.

Mrs.Puspanjuli Narzary, Joint Secretery, Vice President, Executive Member-BCWC, Diocese Member.

Mrs. Bilahi Narzary, Circle Member

Miss. Domoyanti Narzary, Circle Member

Mrs. Elishri Narzary, Circle Member 

Mrs. Bijuli Basumatary, Circle Member

Mrs.Protina Narzary, Circle Member

Miss. Pospila Narzary, Circle Member

Mrs. Mintina Hajowary, Circle Member

Mrs. Romoni Narzary, Circle Member

Mrs. Biswaswari Narzary, Circle Member

Mrs. Mery Baglary Narzary, Circle Member

Mr. Biswajit Narzary, BCYC Treasurer

Mr. Anesimus Narzary, V.President BCYC

Mr. Pronob Hajoary, Member BCYC

Mr. Mitisath Basumatary, Member BCYC

Mr. Bwhwilang Narzary, Treasurer KMPYC

Mr. Dangerous Narzary, Chief Auditor, BDYC

Dani Swlibai Thanai Apad Ni Bibangiriphwr:

  1. Sri Stepan Narzary Palok, Circle Member
  2. Sri Nicolash Basumatary Asst. Palok
  3. Sri Anil Kr Narzary President
  4. Sri Pripol Hajoary Secretary
  5. Sri Katinath Goyary Treasurer
  6. Sri Sonen Basumatary Halmaji
  7. Sri Simson Narzary Tithe Treasurer
  8. Sri Biswajit Narzary Auditor
  9. Sri Ashini Kr. Narzary Auditor

Phwjwbnai:

Gwjouao lirtnanwi hwnai jarimin-ao gwbang gwrwnthi phwr talangnw hagou bini thakhwi nimaha binai jabai. Jariminkhou sigangao gibi lirtnanwi galangnai mondolini bwswngiri man gwnang Lt. Robendra Narzary (DIAMOND JUBILEE CELEBRATION OF BONGAIGAON CIRCLE-1993) ni Sa Gandabil (NELC) Girjani Sungdo Jaramin lirtbidangniprai 1949-1992 ni jariminkhou lanai jadwng. Makhase unni jariminkhou man gwnang Mushri Juboraj Narzary lirtnanwi galangnai Bongaigaon Circle ni Sonati Bidang lirtbidangnifrai lanai jadwng. Arw be makase jarimin butumnaiao jesebang swdrwmaphwra jwngkhou hepajab hwbai bithangmwn saprwmnisim hajase hambai hwnai jabai. Asha khalamw pwibai thanai somphwrao North Gandabil mondoli-a gahamtarwi jougalangnaijwng Iswrni raijw peherlangnaiyao gwkrwngwi haba maolangnw hatwng hwnanwi Apha Isawrniyao gedert mijink khalamnaijwng North Gandabil Mondolini sungdo jariminkhou eseyaonw phwjwbnai jabai.

GWJWNTHWNG

Jarimin Sujugiri
Biswajit Narzary
North Gandabil Church, NELC

Rongjali Mohila Fund Committeeni Sungdo Jarimin

Gibisintarao basaigra Fwrbu Jisu Kristokou hambai hwnw. Bini onnai hepajabjwng jwngni Rongjali Mohila Fund North Committee-a 1974 maithaiao gaisonjadwngmwn arw be committeekhou salailangnw boinibw hamjanaijwng-

Apadgiri: Miss Fulsri Narzary

Secretary: Mrs Sumsri Moshahary

Treasurer: Mrs Lokisri Narzary

Bithangmwnkhou nw saikhonanwi layw, be committeekhou salainw takha pwisa gwiywilai rang khamainaini raha lama naigirnaiao Miss Nohisri Narzary-a (bwi somni Circleni aijw abung som maogra) thulunga hwnanwi mondolini nokhorphrao mairong 1.5 kg khangnanwi undwi ‘Mela Dan’ khalamnanwi Rs. 700/- rang mwnw. Be rangkhou makase sa-pani lwngnaiao bahainanwi adra thanai rangkhou saorainaini gejarjwng Mai muli hwnanwi peherjennai jadwng. Bebadi khalamjennanwi nw erlangdwng.

Sigangtharao be committeekhou Rongjali Fund Committee hwnnanwi bungnai jayakhwimwn. 1976 maithaiao Mohila Fund Committee ni bwswngiri Musri Robendra Narzaryni banjainaiao North Gandabil Rongjali Fund Committee mung dwnslaiyw arw gwdan bibangiriphwr dwnnanwi hwyw. Gwdan bibangiriphwrni mung-

Apadgiri: Mrs Swmsri Moshahary

Secretary: Miss Fulsri Narzary

Treasurer: Mongolthi Iswary

Rongjali Mohila Fund Committee-a bithangmwnni dwidennaijwngnw sanpa epa jougabwdwngmwn. Nathai 1980 maithaiao committeeni Nehatari-a college porainw gubunao tahwinw gwnang janailai gwjam apadni dwidengiriphwrkhou sipainanwi gwdan apad dapinnai jayw. Gwdan apadni dwidengiriphwr-

Apadgiri: Mrs Romai Basumatary

Nehatari: Mrs Swmsri Moshahary

Bhorali: Mrs Lokisri Narzary

Bithangmwnni dwidennaiao committeeni rang-a gwbang erlangdwngmwn arw peherjanai rangkhou gwbang habaprao bahaijadwngmwn.

Jerwi-

1. Theology eba Bible Schoolao porainw thangnai gothophwrnw onsungthai hortnai.

2. Mondolini girja lukhangnai arw  gubun gubun girjaphrao girja no lukhangnaiao onsungthai hornai.

3. Mondoliariphwr sobhaprao thangnaiao onsungthai hornai.

Bebadinw 1981 maithaiao arwbao Committee-ni bibangirikou gwdannwi dapinnai jayw.

Apadgiri: Mrs Romai Basumatary

Nehatari: Miss Damayanti Narzary

Bhorali: Lokisri Narzary

Arwbao 1982 maithaiaonw gwdan bibangiri saikopinbaoyw.

Apadgiri: Mrs Romai Basumatary

Nehatari: Mrs Swmsri Moshahary

Bhorali: Mrs Bilahi Narzary

Bithangmwnni najanaiao Rongjali Fund Committee-ni dhwna bangnainiphrai bangsin bangbwyw. Be erlangnai rangjwng mai bainanwi dera hisabmwi hornai jadwngmwn. Bibadi hornaijwngnw jaswi 300 mon-nibw bara mai mwnnw hadwngmwn. Committeeao sanjlainanwi be maikhounw mondolini makhase gorib nokhorpwrnw nokhorse-ao 3 mon kori hwbwnai bw jadwng.

Bebadinw dani RCC girja no lunaiaobw Rongjali Mohila Fund Committee-a 100 mon mai dan hwdwng.

Fund Committee ni maiya gwbang erlangnaiao dwnnw thakhwi jaigani usubida janaiao saoraijlainaini gejerjwng maikhou panjwbw arw rang dwnnai jayw. Apadphwrni gwsw gudungwi maokhrubnaiao rang rahaphwra erlangna bwswrao 500/300/1000 rang nokhorphrao rannanwi jadwngmwn.

RCC girja no lukhangnaiaobw Rongjali Fund Committee-a Rs 3,18,800/- rangni modod hwbwdwngmwn.

Bibadinw Apadni dwidengiriphwra gwbao som maonaikhai 1987 maithaiao gwjam apadkhou sipainanwi gwdan apad danai jayw.

Apadgiri: Mrs Romai Basumatary

Nehatari: Mrs Goisri Basumatary

Bhorali: Mrs Bilahi Narzary

Bithangmwn ni maopunai somao eba 1990 maithaiao dukhunangtao jathai jalangw. ABSU andolonni githao bathao policeni gaglwbnaiao nehatariniphrai lirttum bijab arw hisab bijabkhou policephra lananwi thangw. Be gwmanaiao gwbang bele beje jananwi gwdan apad dapinnai jayw.

Apadgiri: Mrs Romai Basumatary

Nehatari: Mrs Swmsri Moshahary

Bhorali: Mrs Bilahi Narzary

Bebadinw bithangmwnna gwlao som maobwnaikai bithangmwnkhou jiraihwnanwi 1999 maithaiao gwdan apad dapinnw.

Apadgiri           Mrs Premsri Narzary

Lengai Apadgiri Mrs Belsri Hajoary

Nehatari           Mrs Birula Basumatary

Bhorali Mrs Elishri Narzary

Be apadnabw nehatarini thakhwinw bwswrselo jananwinw sipai jayw arw gwdan dwidengiri saikoni jabaoyw-

Apadgiri           Mrs Premsri Narzary

Lengai Apadgiri Mrs Belsri Hajoary

Nehatari             Mrs Swmsri Moshahary

Bhorali Mrs Elishri Narzary

Gwbao som Committee kou dwidenbw nanwi bithangmwnkhou 2003 maithaiao jiraithohwnanwi gwdan dwidengiri saikhonai jabaoyaswi-

Apadgiri           Mrs Belahi Narzary

Lengai Apadgiri Mrs Susila Iswry

Nehatari           Mrs Puspanjali Narzary

Bhorali Mrs Goisri Basumatary

Arw bibadinw 2006 maithaiao committeeni dwidengiriphwrkhou thathohwnanwi gwdan dwidengiripwr saikhonai jabaoyasw-

Apadgiri           Mrs Belahi Narzary

Lengai Apadgiri Mrs Susila Iswry

Nehatari             Mrs Puspanjali Narzary

Bhorali Mrs Bijuli Basumatary

Bithangmwnni dwidennaiao arw General meetingni gejerjwng guarwi saoraijlainaijwng gongse alasi dwngra no lunw thangkhi layw. Thangkhi lanai baidiyw 2006 maithaini November dan-ao gaisonnai jayw. 2007 maithaini General meetingao saoraijlainanwi nokhou ha khwnai arw makhase khamaniphwrkhou mohilapranw jo-jo wngkharnanwi maonw thakhwi ti khalamw. Bibadinw no-khou lukhangnw rang-ni thwyi janaiaobw saoraijlainanwi Girja-ao khonse dan najaonai jayaswi, arw be jwngbw lukhangjwbnw haywi janailai saoraijlainanwi jai jerwi hayw gaoni hanai baidiywi mohilaphra dan hwbaoyw. Arw 2008 maithaiao gwdan dwidengiriphwr saikobaonai jayaswi.

Apadgiri           Mrs Belahi Narzary

Lengai Apadgiri Mrs Puspa Narzary

Nehatari           Mrs Puspanjali Narzary

Bhorali Mrs Bijuli Basumatary

Alasi dwngra no-kou 2006 maithaiao gaisonanwi 2010 maithaiao pwtharnai jayw arw be noaonw alasiphwrnw nangou mua besat gwiywikhoubw arjinanwi dwnnai jayw. Mondoliphrao fasting programme ni alasi arw Good Fridayao santam fasting programme ni alasiphwrkhou be noaonw dwnnai jayw.

2011 maithaiao committeeni dwidengiriphrkhou jiraithohwnanwi gwdan dwidengiriphwr saikhobaoyaswi- 

Apadgiri           Mrs Romoni Narzary

Lengai Apadgiri Mrs Sunitha Narzary

Nehatari           Mrs Pospila Narzary

Bhorali Mrs Bilahi Narzary

Be General Meeting-ao saoraijlainawi arw boinibw suburwnjwng arwbao gongse wngkham songra no lunw thakhwi thangkhi labaoyaswi. 2011 maithaiao gaisonnanwi 2021 maithaiao pwtharbaonai jayaswi.

2017 maithai ao gwjam dwidengirihwrkou dwntonanwi gwdan saikhobaonai jayaswi.

Apadgiri           Mrs Monebala Narzary

Lengai Apadgiri Mrs Belsri Hajoary

Nehatari           Mrs Sima Narzary

Bhorali Mrs Josna Iswary

Nathai Secretary-a bwswrse ni unaonw gaoni makhase usubida ni thakhwi bibankhou engar naiao 2018 maithai-ao gwdan secretary Mrs Mina Basumatary khou saikhoyaswi.

Bebadinw 2022 maithaiaobw gwjam dwidengiripwrkou jiraithohwnanwi  gwdan dwidengiriphwr saikonai jayw-

Apadgiri           Mrs Pospila Narzary

Lengai Apadgiri Mrs Romoni Narzary

Nehatari             Mrs Mina Basumatary

Bhorali Mrs Josna Iswary

Bithangmwnnanw dasim maogasinw dong. Jwngni Mondolini Rongjali Mahila Fund Committeekhou gwbao bwswr Iswr-a dwidennanwi labwdwng arw gwbang maographrabw swlai solo jablabw mengnai gwiya jase gaoba gaoni bibanphwrkhou maobwdwng arw maogasinw dongo.

Iswra jwngni Mohila Committee arw Rongjali Fund Committeekhou ‘HIRATI RONGJAMA’ phwrbwsim dukhu-kosto, jengna-jengsi sousibwnw sohai hwnanwi labwbai, binikhainw dinwi jwng basigiri Bipha Iswrkou hajase gwsw gwrbwjwng hambai hwnw.

Gwrwnthiphwrni thakhwi nimaha binai jabai. Benw jwngni North Gandabil Mondolini Rongjali Mohila Fund Committee-ni sungdo jarimin. 

Gwjwnthwng

                                                                                                             Jarimin Sujugiri
Mrs Swmsri Moshahary
Mrs Puspanjuli Narzary

BE BUHUMAO AÑØ MANØ DOŃPHØIØ?

WELCOME ON BOARD

TO PURPOSE DRIVEN AIRWAYS A JOURNEY TO ETERNITY 

BOIKHOUBØ BORAIBAI 

JØBNØ GØIØI MUGANI THAŃKHIJØŃ HANTHINAI BE URAŃ JAHAJAO 

Be Buhumao Año Mano Doǹphøio? 

Be buhumao jønni phøinaia gasøibø Isørniphraisø jajenø. Biø nønni bisoe nona. Annibø bisoe nona. Nønni jibonni thankhia, nøǹ gaoni jibonni thakhøi mabadi sanø, bini beseba gedertsin. Biø nøn harsinøini derhanai, nøǹni gøsøni ronjanainikhruibø dertsin. Biø nøǹni nokhor, nøǹni jiu khannai arø nøǹni siman arø hasthainaiphørni dertsin. Nønkhou Isøra be phøilao buhumao manø døndon bikhou mithinøbla nonø bikhou Isørniphrainø jagaijen nangøn. 

Bebadino gaoni jibonni thankhikhou naigirnaiao gøban mansiphra andai lanbai. Bini jahønanø jadon be naigirnaikhou jønø gaoniphraisø jagaijenø. Nathai nonø gaoniphraiso naigirnø hasthaibla nonø mablababø gaoni jibonni thankhikhou berkhanhønø hanai noǹa. Manona biø nønni bisoe eba nønniphrai noǹa. Manona Job-ni 12:10-ao bundøn: “Bi akhaiaono gasøi thannanøi thanai manini jiua, arø gasøi mansini hana 

Nøno Isørni thakhøiso dajadøǹ, bini ultha noǹa. Nøǹni thannanøi thanaia jadøń nøǹni jibonkhou Isørni thankhi badi bahainø hønai, nøǹni thankhini thakhøi Isørkhou bahainø thakhøi nona. “Manona bedortni hamblainaia thøinai, bobekhani jiuni hamblainaia gøthan arø gøjønnai. (Phap gønan gøsøjøn døidenjabla biø thøigøn, nathai sørbaya Gothar Jiujøn døidenjabla biø 

gothanoi thagon.) Manona bedortni hamblainaia Isørjøń bisaru jajlainai, manøna biø Isørni ayenni sinao goǹa, manøna bikhou biø haya. Ońkhar. 8:6,7. Obla nøǹø mabrøi mithinø hagøn Isøra nonkhou dadon hønnanoi? Isøra jønkhou dananøi khømsiao dønakhøi, sørgidin dangrømbainanøi naigirdla baino. Manona Isøra gothar Bibleao jønni jibonni thakhøi gasøi mønba thankhiphørkhou hønanøi dønkhabai. Benø jønni jibonni phørmaigra bijab, manona jønø be buhumao manø dønjadon biø beaono dinthikhanai dono. Jønni thakhøi unao ma dono bikhou phørmaio. “Nathai jønø Isørninø høkhmajanai arø thakhmanai akholkhou bunø, Biø bikhounø sonsar jaya sayao jønkhou somaihono thakhøi phosonkhagrødørmøn.” I Kor. 2:7. 

Isøra jønni jibonao gudilo noǹa, nathai Biø bini phuǹkhabø. 

Binikhainø jøǹni jibonni thańkhikhou mithinø thakhøi nøǹø Bini bathrani thinøi gidin nangøn. Nøno nonni jibonkhou sølainø røǹøi oraibøni nongouni sayao lukhaǹnø nangøn. Mansini sønarjayøi gøsøni sannaiphørni sayao noǹa. Biblea bundøn: “Biniao gaoni gøsøni sankhanai badi gasøikhoubo maophungrani dønkhajanai badijon phosonkhagrø janaiphra aogrinaikhounø mønbai, jøn Kristoniao borsa khalamkhagrønaiphrano Bini somainaikhou bakhnainai badi.” Eph. 

1: 11. 

Be Bible poda nøǹni thankhini møntham sannaiphørkhou dinthiø: 

i. 

ii. 

iii. 

Nono nonni sinaithi arø thankhikhou Jisu Kristojøn nøǹni sømøndoni gejerjøn dihunø. 

Nøn Isørni bathra sannaini beseba sigañaonø Isøra nøǹni bisoe sandøń. 

Nønni jibonni thankhia gasøi buhumni Isørni jøbnø gøiyoi thankhijøn gørøbphayo. 

Nøǹø mønse jabrobthaijøǹ janai noǹa: You are not an accident: 

Nønni jønøm janaia gørønthi nona. Nønni jibonao ønthikhou labøyø. Bima biphaya nøǹni thakhøi sanakhøimøn jano hagou, nathai nøǹø gøgøm phothainanøi la’ Isøra nøǹni bisoe sangrø khadørmøn. Nønø gøthanøi doǹ, manøna Isøra nønkhou danø thankhi lakhadørmøn. Biblea bebadi bunø: “Phørbua anni thakhøi gaoni thankhikhou maophungøn.” Git. 138:8. Naiphado Git 139:15. “Jebla anø andøao banai jadøn arø hani gahaisin jaigayao møjanøi dønjadøn, obla bi somao anni sølera nonniphrai andø jayakhøimøn.” 

Nønni jibonkhou bobe gøhøma døidenø? What drives your Life? 

Saphrømnibø jibona maba mønse gøhømjøn døidenjayø: 

i. 

Gøban mansiphra gørønthini gøhømjøn døidenjayø. 

ii. 

Gøban mansiphra henkthajøn døidenjayø. 

iii. Gøban mansiphør don jaiphra ginaini gøhømjøn døidenjayø. 

iv. 

Gøban mansiphra oraibø gubun mansini gøhømjøn døidenjayø. 

Binikhainø nøǹni jibonni thankhikhou mithinaia nønni jibonao ønthikhou labøyø. Nønni jibonni thankhikhou mithinaia nøǹni jibonkhou gørløisin khalamø. Thankhikhou mithinaia nøǹni jibonni nøjørkhou thik khalamø arø nønkhou jøbnø gøiyøi jibonni thakhøi tham thim khalamo arø 

nønkhou gøhø gøra khalamø arø nønkhou jøbnø gøiyøi jibonni thakhøi tham thim khalamø. Bini thakhoino Isøra nønkhou be buhumao døndon. 

Isøra nonniao makhase søǹluphør søngøn: 

i. 

ii. 

Anni Bisa Houa Jisukhou lananøi nøǹ ma khalamkhø? Isøra gøsø jayø nøǹø Bisa Jisu Kristo jaikhou Biø sonsarao thønhortbai jønni phap phørkhou khema khalamnø arø jønkhou basainø bikhou mithinø arø onnø nangou. “Isøra sonsarkhou esegrap’ onbai Biø gaoni saselo Bisa houakhou ørøinø hortbai, bikhou phothaigra saphrømbø hophaiyøi badi bobekhani jøbnø gøiyøi gøthankhou monnai badi.” Johon 3:16. Nono nonni jibonkhou lananøi ma khalamkhø? Isøra nøǹnø hønai gasøikhou lananøi nono ma khalamkhø? nøǹni gasøi bør, danphør, nonni røngothi, sølø bølø, khabuphør, gøhø, nøǹni sømøndø arø nonni dhønphørkhou lananøi nøǹø ma khalamkhø? Ma bephørkhou gaoni thakhøilo bahaidon eba Isørni thankhikhou nønni jibonao japhunhone thakhøi bahaidon? 

― 

Nønø oraibø jørnanøi thanø thakhøi dajadøn: 

Be jibona unni jibonni thakhøi tham thim khalamnaini som. Be buhumao thanai soma Isørjøn nonni orai somni sømøndøa sønargøn. Be jibona beao arø danikhurøi gøbaosin dono. Gusun eba thoule sannaianø athikhalni thannanøi thanaini gajrisin bisoe. 

mansini gøsøao 

Biblea bundøn: “Sasebø nuyøiphør, arø khønapherøiphørkhou arø jakhanøiphørkhou Isøra gaokhou ongraphørni thakhøi gasøi tham thim khalambai.” I Kor. 2:9. Sanse somao Jisua bungøn: “Phøidø, anni Aphani bør højagraphør, sonsar dajajennainiphrai nonsørnø tham thim khalamjanai raijøkhou aogridø.” Math. 25:34; Git. 33:11. 

Isørni nøjørjøn mansini jibonkhou nainai: Seeing Life from God’s view: 

Nønni jibonkhou nono ma nøjørjøń naigøn bibadinø nønni jibona mohor lagøn. Jønni jibona mønse anjart thili. Biø mønse gothai janai ekthiar, arø doseni thakhøi gothaijanai biban. 

i. 

Be buhumni jibona mønse anjart thili. Isøra oraibø gaoni mansiphørni akhuthai, phothainai arø maninaikhou anjart naiø. Onnai, gøgøm phothai jathao janai arø sønart janaikhou anjart naiø. Mansini akhuthaia anjartni gejerjøn jougalanø arø berkhanø arø be jibonni gasøibøanø anjart. Nønø oraibø anjart naijagøn. Hezekia Raja 2 Itihas 32:31. Adom arø Hobaya anjartao gøgløidøń. Raja Davida Isørni be anjartao gøgløidøn. Nathai Job, Joseph, Ruth, Esther arø Danielmøna gaosørni jibonao phøinai anjartao derhadøn. Nønø jebla bujinaiao phøigøn be jibona mønse anjart, obla nono bujigøn nønni jibonao mønsebø muga eba jathaia besen eba ønthi gøiyøi nona. Maba mønse undøiao jathaiabø nøǹni jibonni akhol danaiao jøbøth gønanthi jathai. “Anjart lajanaiao søithabgra mansia bør højagra, manøna biø anjart lajananøi gosonpthabla, biø Phørbu gaokhou ongra phørnø bankhanai gøthanni malakhou møngøn.” Jakhob 1: 12. ii. Sonsarni jibona mønse trust. Jønni som, bølø, gian, khabuphør, sømøndø arø rań rasiphra Isør jønni bibanao arø jøthøn lanaiao gothainai. Isør jønnø gothainai danphørni jøǹø jøthøn lagraphør. Isøra soǹsarao thanai gasøinibø arø saphrømnibø bigba. Biblea bundøn: “Be 

buhuma Phørbuni arø biao thanai gasøibø, sonsar arø biao thanai saphrømbø bininø. “Git. 24:1. Be sonsarao dandise jiu khannaiao nonthargouøi jønha gaoni hønnanøi jebø gøia. Jønø be buhumao thanai somao Isøra jøǹni akhaiao høthoyø. Jønø bikhou lananøi dose som roǹjanø hayo. Isøra Adom arø Hobakhou bør hønanoi bunbai: “Nønsørø gøban bisaphør gønan jananøi erlandø arø buhumkhou bunphobhødø arø bikhou sason khalamdø arø sagørni naphør, nokhranni daophør, arø hayao manbaigra, junar manini sayao ekthiar gønan jadø.” Jag. 1:28. Isøra mansi harinø gaoni sørjinaikhou nainø, jøthøn lanø biban hødøn. Binikhainø jønnø ronjanø hønai monphrømbø møjanøi bahainangou arø Isør jønnø gothainaikhou haba naisogra jananøi jøthøn lanangou. 

iii. 

Jibona doseni thakhøi gothaijanai biban: Life is a temporary assignment. 

Bible-a jønnø gøban rujunai bathraphørjøn phørmaidøn, be buhumao jøǹni jibona gusuń, doseni thakhøilo arø sølai solo jagra. “Manøna jøǹø møia dakhalinisø mansi, jøǹø munbø mithia, be buhumao jønni sanphra saikhon badilo barlanø.” Job. 8:9. 

Nønni jibonkhou boinikhrui sabsinøi bahainø thakhøi nøǹø mønnøi bathrakhou gøsøao lanø nanthargou: 

i. 

Jøbnai goiyoi mugajøn rujunanøi naiøbla nøǹni jibona tharøinø gusunthar. ii. Be buhuma jønni thakhøi sannøisoni thathogra jaiga. 

Nøno jerøiblabø be buhumao gobao sanphør thanai noǹa, binikhaino nono biao bandrai gøjømnanøi thanø nana. Binikhainø nono Isørniao bidø, Isøra buhumkhou jerøi naiyo, nonbø bibadino gaoni jibonkhou naino najadø. Davida bebadi bundøn: “Phørbu, anni bøisø jøbnai arø anni thannaini sanphørkhou anno mithihødø, mabrøi don? Anni jørnaia bese gusunthar bekhou anø mithing monthøn.” Git. 39:4. 

Be buhuma nønni oraibøni no’ nona, sase mansi malai hadortao thatho høinai badilo. “Anø be buhumao malai hadortni mansi badi thayo, obla nono gaoni hukhumphørkhou anniphrai sikhmanø nanlia.” Gitphør 119:19. Pethora bebadi bundøn: “Arø nonsørø saphrømnibø maonai badi møkhan naialaba bisar khalamgrakhou bipha munkhobla, nøńsørni malaini hadortao thanai somao ginaijøn thabaidø.” 1 Pethor 1:17. 

Nønni sinaithia jøbnø gøiyøiaosø arø nøǹni noa sørgøaosø: 

Nønø be nongoukhou møjantharøi mithing mønbla be buhumni gasøikhoubo nono dukhu khalamnai noǹa. 

Pethora bundøn: “Be sonsara nønni no’ nona, binikhaino nono biao bandrai sithabnanøi thanø nana. Nønni jiuni thankhikhou mithinanøi mødømni lubøinaiao gaokhou gøjøn hønø nana.” 1 Peth. 2:11. Be buhumao nonni thannanoi thanaia nonni jibonni jøbtha solo nona. Nonø sørgoao sohøinaisim nønni jibonni thabaonai khøndøphørni thakhøi gaokhou oraibø tham thim dønphlainø nangøn. 

Gasøinibø gudiao mønpha mønpha jahøn doǹjøbø.: 

Isøra gasøikhoubø dadøń arø gasøibø Bini mohimani thakhøi. Nønø Isørjøn dajadøń, belo noǹa, nathai nøǹø Isørni thakhøi dajadøń. Gasøibø buhumni gudisin thankhia jadøǹ Isørni mohima dinthinaini thakhøi. Gasøibø jaia buhumao don, nønkhoubo laphananøi bini gudia bi Isøranø. Isørni man arø mohimani thakhøi noǹabla dinøi buhumao munbø jørnanøi thanai nonamon. Isørni mohimani onthia jadon Biø sør? Bini akhuthai, soro arø Bini bølø. Binikhaino bi Isørjøn dajanai gasøibø bi Isørni mohimakhou dinthiø. 

Isøra gomama mabadi bikhou nøǹo mabrøi mithinø? 

Baibela bundon: “Isøra gødø gole gole arø baidisinayøi nabiphørjøn biphaphørkhou bunnaini unao, Biø sanphørni jøbnaiao Bisa Houajøn jønkhou bunbai. Biø bikhou gasøinibø aogrigra phosonbai, Biø bijøn sonsarkhou dabai. Biø Bini somainaini jønblaonai arø Bini gøsøniphørni hankhø bujanai jananøi gasøikhoubø gaoni bøløni bathrajon banø.” Ebrai. 1;1- 

3. 

Buhumao dajanaiphørni gejerao jebla Bi gøthan Isørni thankhikhou japhunhøyø bino Isørkhou somaihønai jayø.Mønba thankhini bathrakhou jønø bebadi nuyø: 

i. 

ii. 

iii. 

iv. 

V. 

Isørkhou mithinai arø onnaijøn jønø bikhou somaihono nangou. 

Isørni nokhorao thanai gubun mansikhou gaokhou badi onnø sølønbla jønø bikhou somaihøyø. 

Jisu Kristo badi janaijøn jønø bikhou somaihøyø. 

Gubunkhou dao dao khalamnaini gejerjøn jønø Isørkhou somaihøyø. 

Isørni sømøndøi gubunphørnø jønø Isørkhou somaihøyø. 

Binikhaino nono sørni thakhøi gøthanoi thanø gøsø jayø? – Gaoni thakhøi eba Isørni thakhøi? Danø be somao Isøra nonkhou lindon, nonø Bini. Nønnø hønai thankhi phørkhou maophunnanøi bini mohimani thakhøi gøthanøi thanai badi. Bikhou phøthainaijøn, bikhou najaonaijøn nønø bikhou maophunnø hagen. 

Sonsarao nonni jiu khannaia Isørkhou somaihønaini thakhøi jathøn, benø be soǹsarao jønøm mønnaini thankhi. Isøra nønkhou bør høthon. 

Isørni raijøao nønthanmonni,

Most Rev. Nityananda Borgoary, 
Emeritus Bishop, Bongaigaon Diocese, NELC.

Christian battlegrounds

Some people are so wonderful. They are good, helpful, friendly, interesting, lively, positive

etc but they might not even believe in Jesus our Lord and Saviour. How can an unbeliever

be so perfect? And their families good, happy with money flowing! Remember, a good

student keeps on writing throughout the examination and a dull student may also write

throughout the examination, scribblings all sorts of nonsense or incorrect answers. And you

never know which student is good and which is bad unless you see their results. This is it.

An ungodly man too might flourish during his lifetime and it is not until the day of judgment

and brotherhood that we will never know their true worth. The scripture (Ecclesiastes 11:9)

tells us that we can do anything but reminds us to remember that whatever we do a time

will come when we shall be judged.

Nowadays many organisations have or has tried to divert from spiritual and religious

activities towards other activities like sustainable development, environmental awareness,

medical research, social upliftment or scientific innovations. There are ideas which suggests

that all the money in the altar ought to be given out for charity. But Jesus said you’ll always

have the poor amongst you. Our Christian life is a walk through battlegrounds. The snares

set by the devil doesn’t cause pain and suffering but bring momentary joy and happiness

with drastic consequences just as the people of Sodom and Gomorrah lavished momentarily

in ther sins.

There is a tendency in the world which has begun ever since the world began: creating a

perfect world without Christ. Jesus came and has completed his earthly prophecies and left

for the abode of God. But he is coming back to judge the living and the dead. It’s a good

vibe for anyone who dwells in our Lord but for the ungodly, the idolatrous, the constant

sinners it’s a raving unavoidable doom lurking in the distance. The bible tells us that the last

trumpets of the Angels will bring forth draughts, diseases, natural disasters, wars etc which

shall destroy our bountiful earth and indicate the return of our Lord. Therefore it is ever the

plan of the ungodly to try to find a cure for every disease (without prayers), to try and

prevent any wars, to try to solve all economic, social and climate change problems and also

intensify the lifeline of our Earth through environmental awareness or anything that would

possibly delay the end times.

The world is a beautiful place which is also described by the devil to Jesus in Matthew 4:8.

These days life gets easier and more beautiful, there are all sorts of entertainment and pass

times for everyone no matter what their likes and dislikes are. All these look good but where

and what is the role of Christ? Nothing! The Armageddon? They want to make sure that it

never happens. It is the plan of the ungodly to prevent the return of Christ. They want to

make the earth a perfect place, a haven instead of heaven.

But brothers, that’s not possible. The earth shall decay and stagger like a drunkard as in

Isaiah 24:20, or as shown to Nebuchadnezzar in his statue dream or as John saw in the

revelation. No one can stop the plan of God and no one can prevent the Angels from

interfering with the human affairs in wars and goodness especially the angel Abbadon in

Revelation 9:11. As we can stich and repair a cloth only a few times before it wears and tears

so too we can’t repair our human mentality and environment for infinity. There will be a

dystopia. The only everlasting piece of the earth was Eden which we already lost through

Adam and Eve. The world where we now live is transitory.

So dear friends whenever you see or hear any plans for building a perfect world remember it

is not in the Lord’s plan and so it won’t even be successful. For he confirmed that the

heavens and the earth will fall. Glimpses of a halcyon world is therefore a demonic longing.

There are things that makes life much easier to get along like Artificial Intelligence for

example which doesn’t have a body like hardware but can speak and create stuff that are

nearly impossible for any human. A day will come when it shall be incorporated into our flesh

and make our living conditions as perfect as any scientist can think of. But remember

brethren, it’s Christ that we need, our bodies being created to be a temple of the Lord and if

we allow this body to house something else then it will malfunction spiritually and physically.

There are alchemists still scouring for anti aging drugs to stop sickness and death without a

clear horizon of solution. But the bible already has an answer; the only thing that makes us

undying is the taste of the fruit from the tree of life as had God placed in the garden of

Eden for Adam and Eve; the access to which has been lost after they opted to go for the

tree of knowledge. What now? Well the bible says those trees are available in God’s paradise

in Revelation 2:7. The way toward it is through Jesus whom we already know and believe.

So let’s hold on fast to whatever we have. We shall have them someday and live forever

brethren! By God let’s do it!

Dwitun Basumatary
President, BCYC

DOJOU DOJIDO, 666

“Arw biyw undwipwrkhoubw, gederpwrkhoubw,gwnang gederpwrkhoubw, haoriapwrkhoubw, gohwjanaipwrkhoubw, lengpwrkhoubw gao gaoni agda akhai eba khapalao boikhoubw hangkhw buhwyw, junatni hangkhw bujaywi raobw bainw arw fannw mwnnwi badi.” Be hangkhwa junatni mung arw mansini onjima, arw bini santumnai onjimayanw, Joudo Dojido eba 666 Johonnw dintinai dwrswna pwrmaidwng di, lwithwniphrai wngkharbwnai junat-aa sni khoropwr arw ji gongpwr dong arw pirtiminiphrai wngkharbwnai junat-aa mendabadi mwnnwi gong dong nathai biyw ojogor jiboubadi raijlaiyw. (Nuja 13:1-18). Be junatni pidingnai raokhou mithinw Nujahwjanai jwng lagwse Daniel Bijabkhoubw lanw gwnang jayw oblabw, beo lirnai hangkhw arw sin40,0000pwrkhou bujinw gwbrab janailai bepwrkhou thwngjwngwi lajwbnw haya hwnnanwi Baibel bijitgiripwra bungdwng.

Besat eba junatni sin dintinai (Symbolism), Onjima sannai khanti (Numerology) Nabiari (Prophetical), Jathaini pari (Chronology) arw Jwbtha san (Eschatology) aidaphra habnanwi dong. Binikhainw, gwdwni swlibwnai nem, Baibel porainai arw Baibel bijirgiripwrni hepajab lananwi gahaiao hwjanaibadi jwng nailangni.

Onjima Santumnaini Suboronpwr:

Gwdwni Ebrai, Greek, arw Latin somajao sase mansini mungkhou hangkhwni onjimajwng pwrmainai jaywmwn, jerwi English ao jwng bahaiw A=1, B=2, C=3 arw A=100, B=101, C=102 baidi baidi. Sase mansini mungkhou swngwbla bi mansia gaoni mungni onjimakhou khwntaywmwn, oblanw bini mungkhou mithinw haywmwn. 666 onjimakhou

Kristoni berekha onjima hwnnanwi bungnai jadwng, binikhainw Baibel bijirgiriphra Euanthas, Lateinos, Pope John Paul II arw Napoleon mwnni mungkhou sanjabnanwi 666 mwnhwinaikhai biswrkhou Kristo berekha bungnai jadwng.

Greek solobatabadi seti suboron hwnaia benwdi, Vespasian, Domitian arw Titus mwnni nokhorkhou Iswrni bisaru hwnnanwi bungdwng. Biswr gaswi Rome raijw bengiripwrkhou Kristoni berekha dintinai jadwng. Nujahwjanai 13:3 ao bungnai junarni jokom jananwi mwjang japinnaikhou Nero rajakhou pwrmainai jadwng. Ebrai hangkhwni badibla dajabdernanwi Neroni gubwi munga Neron jayw arw biyw 666 onjima ao sanjadwng jerwi- 

N = 50                                                                              
E=    6
R=500
O= 60
N= 50
———
666 

Nwiti suboron hwnaia jadwng nwiti mulug daoha ni somao Dr. Kepler ni mwnse mungni hangkhwjwng sannai onjimani nemkhantikhou mwjang bidinti hwdwng jerwi, A=100, B=101 C=102 arw D=103 bebadi sanwbla jwng gahaiao hwnaibadi dajabnw hayw, obla Hitler abw 666 sanjayw.  

H=107
I= 108
T=119
L=111
E=104
R=117
——-
666

Nwiti mulug daohayao Adolf Hitlera 60 lakh Jihudipwrkhou on aknga sithardwng mwn, arw be Iswrni sigangao pap jabai hwnnanwi badha hwnaini Dietrich Bonhoeffer mungni sase pastor arw Lutheran Theologiankhou pasi hwnanwi sithardwng. Nathai gwjouao pwrmaitinai suboron hwnaiphra sra nujaywikhai bepwrkhou tar hwnnanwi gonainanwi lajwbnw hayakhwi.

Hangkhw Bahainaini Nem Khanti:

  1. Rom raijwni nemao banda eba lengpwrkhou sinaiti hwnw arw karkhmanw haywini takhwi hangkhw eba mohor bunanwi hwnaimwn.
  1. Hador bengiria mwnprwmbw bainai arw pannai muapwrkhou gaoni khalamnw oktojwng lwgwse gaoni mungao hangkhw bunaimwn. 
  1. Hador bengirini khoro arw lirnaikhou pwisayao sap bunanwi gaoni khalamnaimwn.
  1. Daoha nangra Army pwrni mwdwmao gahai generalni mungao hangkhw bunanwi sinaiti hwywmwn, jerwi atikalni mwdwmao tatoo bunaibadi.

666 Vs 777

Sorasonsraywi 666 khou gajri eba Switanni onjima sannai jadwng, be onjimayao:

1.Kristo berekha 

2.Nongkhai nabi arw 

3.Switan 

Be mwntam akhutapwrkhou dintidwng. 666 khou abung nongwi onjima (Incomplete number) arw gwthar nongwi  eba gajri trinitybw (unholy trinity) bungnai jayw. 6,13,16 onjimakhou switanni eba gajri onjima hwnnanwi sannan lanai jadwng, biswrw jesebang jayamanw abung nongwilai biswrni kamaniabw abung janai nonga. 

Parseting 777 onjimakhou abung onjima arw Gwthar Trinity bungnai jadwng. 777 khou arponi onjimabw bungnai jayw.  3,7,14,21,40 onjimapwrkhou Iswrni onjima bungnai jayw, jerwi Bipa, Bisa arw Gwthar Jiu, Satam arpopwr (Nuja 14:6-9), sni sanao Iswra jiraidwng, (Jagai 2:2), sni hathorkhipwr, sni sonani gasapwr, sni girjapwr baidi baidi (Nuja 1:20). Sasni arpopwra sni Iswrni ragni kurwipwrkhou lunanwi Iswra gaoni ragkhou dintidwng (Nuja 16:1-21; 2Thes 2:9). Binikhainw 666 arw 777 ni gejerao oraibw narjlaibai tayw. 

Sni Khoro arw Ji Gongpwr Gwnang Seti Junat     

Nujahwjanai 13:1-8; 17:3 ao Johonnw dintinai mase junat arw Daniel 7:1-7 ao Danielni dwrswnao dintinai gubun gubun mohorni mabrwi junatpwrkhou gahaiao pwrmainai jadwng: 

  1. Singhobadi nunai juanat-aa Babil raijw arw Nebuchadnezzar rajakhou dintidwng. Shadrach, Meshach, arw Obednego mwnkhou orao garsonnai Babyl raijwni dubgang arw rag jwngnaia singhobadi bese gitaomwn (Dan3:4-6).  
  1. Mufurbadi junat-aa Medo-Persia ni raja Darius arw Syrus khou bungdwng. Medes arw Persiani raja Darius arw Cyrus mwna Danielkhou singhoni dondorao garson hwyw. Nathai Iswra singhoni kugakhou homtananwi Danielkhou sokoyw (Dan 6:16).  
  1. Lokrabadi junat-aa Greek raijw arw Geder Alexander ni buhumkhou gaglwbnanwi gaoni singao dwnnanwi raijw salainai arw mung dangka janw hastainai akhukhou nunw mwnw.
  1. Brwiti gilu balu junat-aa Rome raijw arw Caesar Augustus khou bungnai jadwng. Rome raijwni saji rajaphra sigangni rajapwrnikhrui Switanni bwlwjwng gajrisinwi Kristanpwrkhou nasoidwng. 

Gongnwi Gong Gwnang Nwiti Junat

Onjagra Johona gubun mase menda bisabadi gongnwi gong gwnang githao junat habrangniphrai gakhangbwnai nudwng, biha menda bisanibadi gongnwi gongpwr dongmwn, nathai biyw ojogor jibouni rao raidwng. Biyw seti junatni bwlw lananwi swmw gwnang khamani maonanwi seti junatkhou khulumhwdwng. Biyw sigangni junat arw nongkhai nabikhou hepajab hwnw pwidwng. Biha Kristoni akhu dongbadi nuyw nathai nonga, biyw menda bigur gannanwi gaokhou Kristo hwnnanwi mansipwrkhou thogaigrasw. (Nuja13:11-17) (Mt.7:15).

Gwglwinai Saba Rajapwr

Nujahwjanai 17:9-10 badi nnjagra Johona gao lirnaini sigang gwglwigrwnai saba rajapwra jadwng:

  1. Egypt ni raja Pharaoh Nermer 
  2. Assyriani raja Sennacherib 
  3. Babylon ni raja Nebuchadnezzar
  4. Medo-Persia ni raja Syrus 
  5. Greek ni raja Alexander

Bwi rajapwra onjagra Johon ni sigangnw gwglwikhadwng. Raijw salaigasinw thanai raijwa jadwng Rome raijw arw bini raja Nero jaia boinikhrui githaosin. Binikhainw Rome raijwkhou boinikhrui githaosin hwnnanwi bungdwng. Bini unao pwinanwi gusungwi raijw salaipwigwna Titus rajakhou bungdwng.

Kristo Berekhani Kamanipwr 

1. Nongkhai Gwjwnnai Labwnai: Kristo berekhaya guput goraiao gakhwnanwi akhaiao bwrla lananwi derhalu mohorwi buhumao gwjwnnai labwnw najagwn nathai biyw oraithani nonga (Nuja 6:2). Jisualo oraitha gwjwnnaikhou labwgwn (Jn 14:27).

2. Iswrni Mansipwrkhou Nasoinai: Iswra Switanni sayao bisar labwnanwi gaoni gwtharpwrkhou basaiagoumani Geder Swinangnai (Great Tribulation) somao sigang japerwi arw unaobw jaywi swinangnaikhou Kristo berekhaya labwgwn (Dan 7:21; Mt 24:21-22). 

3. Gaokhou Iswr Bungnan Lanai: Ayen barsigra arw hopainaini bisajlaya nujapwigwn arw mansipwrkhou andaihwnai arw swlwinaijwng gaokhounw Iswr hwnnanwi khulumhwgwn (Mt 24:24; 2 Thes 2:3-4 Nuja 13:15).

4. Swmwgwnang Maonai:  Kristo berekha arw Nongkhai nabia Switanni thogaisula bwlwkhou lananwi gwbang swmwgwnang sinpwr dintinanwi adaihwgwn. Be maonaia Switankhou somaihwnailo raonibw gahamni nonga (2Thes 2:8-12; Nuja 13).

Sni Khoropwr arw Ji Gongpwr

Nujahwjanai 13:1-10 arw 17:1-18 ao lirjanai bathraya ekeanw. Lwithwniphrai ongkharbwnai junat-aa sni khoropwr arw ji gongpwr dong. Be junatni sayao gwjasrwm si gannai nwti hinjaoni sayao jinaharipwr ni bima arw Iswrkhou nindinaini bathra lirnai dong. 

1.Mwnsni khoroa mwnsni hajwpwr arw sasni rajapwr. 2. Mwnji gongphra saji raijw bengiripwr arw biswrni khouseti bwlwkhou pwrmaidwng. 3.Gwbang dwini sayao jirainaia gwbang subung, raoariari pwrni sayao bwlw bahainaikhou dintidwng. Biswrni akutaikhou nainnwi biswrkhou singho, lokra, arw mufur, jibou, duga daorai, mwila oma arw embu junatjwng rujunai jadwng (Nuja 16:13). 

Babil arw Rome raijwkhou hinjaojwng rujunai jadwng. Latin raoao Rome khou Roma bungw, bini wngtia Hinjao bungnai jayw. Babil arw Rome a mwnse Iswr gwywi raijw salainai nem khantikhou dintinai jadwng.

Babil (Babylon) Somraijw: Babil somraijwni raja Nebuchadnezzar arw Belshazzar mwnni gaoswr khounw Iswr hwnnanwi musukha banainanwi khulumhwnaia Iswrni berekhani kamanimwn.

Nebuchadnezzara 90 fut gwjou arw 9 fut guar geder musukha banainanwi boikhoubw khulumnw thwnnaiao Israelni satam jwhwlaopwr Shadrach, Meshach arw Obednego mwnkhou rajaya sni gun jwngnai orao garsonnw, nathai Iswra biniphrai basaiyw, arw rajaya swmw nangnanwi Jehovah Iswra swmw gwnang hwnnanwi maninw gwnang jayw (Dan3:4-6). 

Rome Somraijw: Seti Rome raijw bengiri Augustus Caesar ni unao gaswi sa sni hador bengiripwrkhou sigang mungkonai jadwng jerwi: Tiberius, Caligula, Claudia, Nero, Vespasian, Titus arw Domitian, biswrnw sni khoropwr. Biswrni unao makase rajapwra bwlw aogrinanwi raijwkhou salaiw jerwi, Galba, Otho, arw Vitelius. Biswrw Johonni mwnsni khoropwrao nujayakhwiblabw gongji gongpwrao lapanai jadwng. Biswrw gaoswrni gwswbadi ona khanga Kristanpwrkhou sitharnanwi twi bwhwihwdwng (Nuja17:6). Rome somraijwanw boinkhrui baosin raijw salaidwng. Biswrni madao Neroa girjanni jariminao bonikhruibw mugwithaosin akhuni rajamwn, jaia gaoni bima, hinjao, lengpwrkhou ona-khanga sithargra arw sitharhwgramwn. Gwbang Kristanpwrkhou singhoni khugayao garsonnai, arw mansipwrkhou bonbadi khajobnanwi kerosin lunan saonanwi khwmsiao bini swrangjwng mwsananwi rongjanai. Gaoni sase lengkhou degarjwng sutharnaikhou nunanwi bimaya dukujwng bungw, “Angni udwiao sudw, manwna be udwianw angni bisajla Nerokhou jwnwm hwdwng.” Biyw sase homosexual mwn jaini thakhwi hadorni sengra sikhla houa arw hinjaophra bini lubwinainiphrai raobw khargonw hayamwn. Jwbnaiao biyw gaonw gaokou butarnanwi thwiyw. Benw Nero Redivivus jaini wngtia jadwng Gaswi Gajrini Obotar arw benw gubun gubun mohorao obotar lananwi Girjakhou nasoinw pwigasinw dong.

British Somraijw: Sni khoropwrni dotia Rome janailai sniti khoroa British Empire eba 7th British Empire jagwn hwnnanwi makhase Theologianphra bungw. Manwna be raijwa mulugni makhase hadorkhou aogrinanwi gaoswrni singao gadobnanwi nasoiyw. Banda palangi (Slave Trade) khalamnanwi mansipwrkhou junatbadi nasoinanwi sitharnai, missionary haba maonaiao hengtha hwnai baidi baidi Iswrni berekha maodwng. 1945 maithaini mulug daohani unaosw bini gwhwa jwbnanwi pwiw.

Kristo Berekhaya Songsarao Dongkhayw 

“Kristo jenga pwigou hwnnanwi nwngswr khwnanaia danw songsarao pwikhabai” hwnnanwi 1 Jn 4:1-3 ao bungdwng. Be bathraya benwdi, Kristo berekha arw nongkhai nabia pwigwn nonga nathai pwikhabai arw gaoni swlw bwlwjwng Kristoni jenga maojenbai arw jwbnai bwthwrao bangsin maogwn. Jisukhou Iswrni Bisa, Bini thwinai arw sikhangpinnaikhou siman laywiphra nongkhai jiupwr.

Switannabw sase srangni arpobadi arw nongkhai thwnhorjanaipwr badi khamani maonanwi andai hwnw naigirw (2 Kor 11:13-15). Gupur goraiao gakhwnanwi daoha nangnai (Nuja 6:2; 19:11). Junatni khorao mukut, (Nuja 13:1; 19:12). Dwiao Iswrni Jiua dongmwn, Switannabw dwiao thayw (Jagai 1:2; Nuja 13:1). Switannabw menda mohorao pwigwn (Jn1:29; Nuja 13:11). Switanni girja, Switanni baibel, arw Switanni pastor baidi baidijwng mansipwrkhou andaihwnw najgasinw dong. 

Switanni munga Lucifer, gwglwinai arpo, pungni hathorki thogainaini bipa (Jes 14:12-15; Jn 8:44). Bini khamanipwra monoglobnai (1 Pet 5:8) hingsa, nasoinai, sitharnai, jinahari, mansi khaonai, sedlabnai, peglunghwnai, beram jahwnai, gwsw baihwnai, (Nuja 13:13), jabrotai jahwnai, nongkhai bwkhangjanai, nongkhai gaham rao pwrwngnai, anjatao khwklwinai (Jagai 3:1-2; Mt 4:1-10).

Atikalni swlwngtai, bigian arw technology, rajkhanti, rangkhanti, somjkhanti, dhwrwmkhanti, club, company, arw cinema, gelenai, music ni mungdangkha eba mahajwn subungpwrabw Kristo berekha arw nongkhai pwrwngra janw hagou judi biswrw Jisukhou mansi mohorao jwnwm lapwinai Iswrni Bisa hwnnanwi siman layabla. Jwngni Kristanpwrni gejeraobw bepwrw jabwnw homgasinw dong. Gaoswrkhou swrgwni arpo, nongou thwnhorjanai, Jisuni obotar bungnanwi mithislabajase angni nokhor, nwngni nokhorpwrkhou bombrainanwi langnw hagou (Kor 11:13-15). Binikhainw 666 ni bepwr akukhou homdangnw Iswrni gian arw akolkhou nangou hwnnanwi Nuja 13:18 ao gwkhrwngwi bungdwng.   

666 arw Mulugni Gwdan Nemkhanti 

Mulug nangwi mwnse gwdan nemkhantijwng jothai sorkar dananwi salailangnw thangkhi lanaianw Mulugni Gwdan Nemkhanti eba New World Order eba One World Government hwnnanwi bungw. Buhumao gwbang hador, santro haywi rajkhanti, rangkhanti, somaj khanti, dhwrwm khanti, rao harimu, santhou baidi baidi thanailai gaojwng gao danga-baji mugwijlainai butharjlainaii onjima gwywi jadwng. Binikhainw, mwnselo sorkar, mwnselo rang khanti, mwnselo military gwhw, mwnselo dhwrwm eba mwnselo nem khantijwng salainanwi khouseti labwnw haywbla gwjwnnai arw jouganai parse thangnw hagwn hwnnanwi thangkhi lanaianw New World Order. Gahaiao dintijanaiphranw bini makase bidintipwr. 

(i) Babilni Durgo:
Babilni durgo lunaia New World Orderni mwnse bidinti. Mwnselo raojwng khouse jananwi nokhrang nangjase durgo lunanwi mungdangkha janw sannaikhou Iswra peleng khalamnanwi hwdwng. Swmwgwnang maonanwi mung dangkha janw nagirnaia Cush ni bisajla Nimrod rajani santhou eba philosophy mwn. Ebrai raoao Nimrodni swdwbtia Jujigra hwnnai jayw. Biyw sase daoharu arw sikharimwn, biyw mwdai daodai khulumnai mansi buli hwnai arw hadorkhou sibinai huda khalmadwng mwn (Jagai10:8-12). Gwthar nongwi Trinitya bungdwng, “Pwi jwng nokhrang nangjase mungdangkha janw gongse durgo arw nwgwr luni”. Gwthar Trinitya bungdwng,” Pwi jwng jwng thangnanwi biswrni raokhou bujiywi badi gulai gujai khalamhwini” hwnnanwi Iswra andaihwyw (Jagai 11:1-9). 

(ii) American Dolar:

Americani pwisayao piramidni sayao mwnse megonni saogari dong. Piramidni wngtia gwkhrwngti arw mwnselo megonna mwnselo thangkhi nwjwrkhou pwrmaidwng. Latin raoni Novous Ordo Seclorum arw ingrajiao A New Order of New Ages bini swdwbtia Gwdan Mugani Gwdan Nem bungnai jayw. Be Americani pwisaya pwrmaidwng di Americaya New world order danw sigangnw sannan dongkhaiw. Americaya China, Russia, Canada, England, Sa Africa, Middle East hador arw makhase Europeni hadorpwrjwng mwnselo sorkar danw sanjlaigasinw dong arw Americaya biswrni khoro jananwi salaigwn. Benw Anti-Christ jagwn. 

(iii) Artificial Intelligence: 

Artificial intelligence-a mwnse machine jaikhou computer jwng salanai jayw, jaia sase mansi badi kamani maonw hayw, sannw hayw, thangkhi lanw hayw, sinaiyw arw bijirnwbw hayw. Beyw dani mugani bigianni swmwgwnang jouganai technology jwng khamani maonai, jerwi Robot arw Micro-chip. Robotjwng gari salainai, wngkam songnai, mua langlai labwlai khalamnai, leka porainai, daoha nangnai baidi baidi khamanipwrkhou mansi nagalase maonai jayw. Micro-chipa mobile sim arw gonsibadi bisa mua jaikhou mansini akhanti, khapal arw gwdwna ao swnanwi hwyw jaijwng biyw ma sandwng ma maogwn, boha thangnw naigirdwng bepwr gaswikhoubw mithinw hayw. Mico-chipjwng sase mansia sase mansijwng salaijwbjagwn biha jebw harsing udangsri thanai nonga. Mansiadi Iswrjwng swrjijanai besen gwnang subung beyw thanai nonga. Bepwr technologya jaunatni hangkhw bunai 666 ni lamajwng thangsainw dong. 

(iv) Switanni Girja (Church of Satan):

Anton LaVey mungni sase mansia America ni Sanphransisco ao 1960 maitaiao Switanni girja gaisonnanwi bininw pastor jayw. Girjani swdrwmaphra gaswibw sengra siklapwrlo, bwrai burwipwrkhou lanai jaya. Girjani somao atingniphrai khorosim gwswm si ganw, megon tainwjwnglo nainanwi Hail Lucifer, Hail Lucifer, eba Lucifera baknai jathwng, Lucifera baknaijathwng hwnnanwi Switankhou khulumw. Sukhubar mwnabiliao girja habw arw Deobar sanao Kristanpwrni Girjayao thangnanwi Kristanpwrni Iswr sibinaikhou naikmahwiyw.

Luciferkhou hayao thangnanwi Adom arw Hobakhou Iswra khulumnw thwnnaikhou manialaba ang nwngkhounw khulumkayw Phwrbu, manw mansikhou khulum nangou jakhw hwnnaiao raga jwngnanwi Iswra Luciferkhou hayao jwkhlai hordwng hwnnai bathraya Switanni Bibleao lirnai dong. Binikhainw Iswrasw gwrwnthi maodwng Lucifera nonga hwnnanwi Luciferkhousw khulumw. 

(v) Illuminati: Germany ni Ingolstadt University ni Professor Adam Weishaupt a gaoni saba poraisapwrkhou lananwi 1 May 1776 ao “Illuminati” somajkhou dayw. Latin raoni Illuminatus ni wngtia “swrang eba gian mwnnai.” Girjani gwkhrwng pwrwngnai abruti arw pwthainaikhou neosinanwi mansia bigianni lamajwng udangwi swlinangou hwnnanwi ultaywi pwrwngnai jayw. Iswrkhou khulumnaijwng jebw mwndernai gwia, Switankhou khulumbla tabwinw mahajwn janw hayw hwnnanwi Switannw gaoni swlerkhou pannai jayw. 

Americani President John F.Kennedy arw Michael Jackson mwnni swmwgwnang thwinaia Illuminati ni swdrwmapwrni maonai hwnnanwi bungnai jadwng.

Indian TV Reality Show ni Bigg Boss ao hwnai Megon ni saogaria Illuminati ni hangkhw. Mung dangkha dengkhwgiripwr, 1. Jay Z ni “Mariam nwngkhou khulumw, Jisua nwngkhou basainw haya, Girjaya jwblangsigwn” 2. Michael Jackson ni, “Pwisa gaswinibw takhwi pwisa, ang pwisani takhwi thwinw hagou, arw angni jiukhou Switannw pannw.” 3. Arya Grande ni “Iswra sase hinjaosw”, bepwr methaipwra Kristo berekha. Illuminatia mulug nangwinw siri siriywi Iswrni berekha khamani maogasinw dong. Binikhainw bepwrniphrai sabodan jadw.

Armageddon Daoha:

Jwbnai somao Megiddo ni hajwao jo jananwi Iswrni nangra arw Switanni nangrapwrni gejerao gilu balu daoha jagwn benw jariminni jwbtha daoha bekhounw Armageddon Daoha eba War of Armageddon hwnnanwi bungnai jadwng (Nuja 16:16). Nathai nabini raobadi beyw mwnse buhumari jaiga (Geographical location) nonga beyw jikhijaya jaiga eba somaonw Jisuni nwiti pwipinnaiao janw hagou. Be daohayao sa sni arpophra Iswrni ragni sni khurwikhou lunanwi buhumao swinangnai hornanwi nasoinanwi Phwrbu Iswra gaoni bwlwkhou dintigwn. Switankhou hajarse bwsw kanaini unao dandise hogargwn arwbao junat arw hangkhw bujananwi musukha khulumgrapwr andaihwgra nongkhai nabipwrkhoubw homnanwi orni sagwrao garswmnai jagwn benw 666 ni jwbtha bisar arw saja jagwn. (Nuja 14:9-10; 19:20; 20:1-10). Parseting gaoni mansipwrkhou switanni akhainiphrai basainanwi gaojwng lwgwse Jisua swsrgwao langpagwn. 

Do Do Do ni Swmwndwi Mithinw Gwnangpwr:

666 ni swmdwi Bible bijirgiripwrni gwrwbwi gubun gubun bibungtipwrkhou gahaiao dintinai jabai:

1. 666 a mwnse abung nongwi onjima arw gwglwinai mansini mung.

2. 666 a swrjijanaisw, swrjigiri onjima nonga

3. 666 hangkhw khou agda akhai eba khapalao bunai jagwn

3. 666 a mwnse boijwngbw nusarjanai junatni hangkhw.

4. 666 a mwnse dokoraolo nonga nathai mulug nangwinw jagwn jathai.

5. 666 a Kristo berekhanw gaokhou baonai hangkhw eba gangse passport.

6. 666 a Geder swinangnaini (Great Tribulatin) sigang jatonai nonga.

Nathai makase bijirgiripwr arw pwthaiaiaripwrni badibla, 666 a micro-chip ni gejerjwng pwinw hagou eba vaccine ni gejerjwng pwinw hagou, nongabla jikhijaya raobw mithislabwi mohorwi pwinw hagou hwnnanwi sandwng.

Pwjwbnai

Iswra Gaoni sannai arw maonw thangkhi lanaikhou dwnkhwmayalase Gaoni onjagra Johonw dwrswnao nujahwnanwi pwrmaijwbbai. Subungni jarimina jwbthanaiao pwigasinw dong arw nabiari raoa japungasinw dong, bekhou jwng aros jwng hwptanw haya. Switanna baidi swlwjwng thogaiblabw Iswra jwngnw sinainw gian hwkhabai; bobea Iswrni arw bobea Switanni. Pisa, dhwn, Caesar, raja-rani, rajkhanti, rajkhantigiri, mahajwn, dengkhwgiri, music, birpwr, somaina, gelegra biswrw jwngni Phwrbu janw haya. 666 a nusarnai eba nusarjaywi jikhi mohorao pwiamanw Jisu Kristoa bini sigangnw jwngkhou Rapture ao bwkhwnanwi langrwgwn. 

Binikhainw, Kristoniao onjlaigra lwgwpwr, sanphrwmbw Jisukhou angni Basaigiri hwnnanwi siman lanai, Baibel porainai, aros khalamnai, siri mwnnanwi thanai arw nongouwi Iswrni khamani maonanwi Iswrkhou gwjwn hwnaijwng tham thim janan thanaia jwbwd gwnangthar jananwi pwibai. Phwrbua baknaijathwng. Amen.

Prohen Narzary,
Chaplain, Trinity English School,
Bongaigaon Mission.

                                                                                 

GIVING- AN INDISPENSABLE PART OF CHRISTIAN SPIRITUALITY

Introduction: 

Has Christian life anything to do with ‘giving’? Or, has ‘giving’ anything to do with our spirituality? In response to such questions, one can say that ‘Giving’ is one of the most significant elements of worship and a way to show love for God. Worship includes singing, praying, preaching, giving and communion. According to some others, the elements of worship are adoration, confession, thanksgiving, intercessory and supplication. This article attempts to focus solely on ‘giving’ and its significance. Giving is an expression of love, obedience, gratitude, and trust. It reflects God’s own character of generosity. The physical development and spiritual growth of our Church greatly depend on our act of giving. The way our Church’s mission today is the outcome of how we have treated with them or how we have given towards Church’s mission. If we had understood the concept of giving and practiced it according to the teachings of the biblical principles, the mission of our Church would have reached far better than what we have done till today. 

            1. Types of giving and their biblical foundations: As it has been mentioned earlier that giving is a part of worship and it matters a lot in regards to our spirituality. Giving begins with a cause- the disciples of Jesus gave up everything to follow him. They left behind homes, jobs and security to follow Jesus. Why would those men give up everything to follow an itinerant preacher? Because they were captured by a cause. They wanted to be a part of a life-changing cause. The book of Acts records men and women giving up houses, incomes, possessions, land, time, and talents to follow Jesus. Most of these people were persecuted, murdered and endured suffering. They gave up everything and sacrificed themselves for the life changing cause. Different Church traditions may practice various types of giving they think to be important or relevant. But I have taken to understand a few types of giving which are prevalent in our Church tradition. 

1. 1. Tithe, its etymology & essence: The Hebrew term ‘Ma’aser Kesafim’ means ‘tithing of money’ or ‘giving a tenth’. In a simple language ‘tithe’ means 10% of our income which belongs to God. ‘Tithe’ or ‘Ma’aser’ refers to giving one tenth of something to charity. In Genesis 14:20, tithing appears first in connection with Abraham and Priest Melchizedek. Abraham gives the first tithe of his income to Melchizedek.  According to Hebrew 7:4-10, tithe is given as a way to please God. In Mal. 3:8-10, God promises to bless those who bring their whole tithe into their Church where they are spiritually fed. Tithing shows our obedience to God. 

Lev. 27: 30-33 says, “A tithe of everything from the land, whether grain from the soil or fruit from the trees, belongs to the Lord; it is holy to the Lord.” The Israelites brought the tithes with a view:

          (i) To support the Levites in their priestly service, as they had no other source of income or land ownership. The Levites of the Bible were a tribe of Israel descended from Levi (one of the twelve sons of Jacob). They were selected to serve God in the Holy Temple as musicians, gate keepers, guardians, temple officials, judges and craftsmen. 

          (ii)  To support religious feasts and festivals (Deut. 14: 22-27). 

          (iii) To give to the poor and needy (Deut. 14:28-29).

Deut. 14:22 says, “Be sure to set aside a tenth of all that your fields produce each year.”

Romans 12:13 says, “Contribute to the needs of the saints and seek to show hospitality”. 

Deut. 16:16-17 says, “No man should appear before the Lord empty handed. Each of you must bring a gift in proportion to the way the Lord your God has blessed you”.

1.2. First fruit: According to Prov. 3:9-10 and Neh.10:36 – In addition to our tithing, we can give our first fruits. Giving first fruits shows our gratefulness to God as it is the special giving of the first of our income. It doesn’t have to be money all the time. It can literally be the first of our harvest, grain, fruit or other forms of income. It’s the thankfulness of the giver to God who provides. Giving first fruit is also an act of honoring God. First fruit is given once for every new blessing that comes from God. In the Old Testament God also demands the firstborn male child or the firstborn domestic animals to bring to Him (Exodus 22:28-29). Prov. 3:9 says, “Honor the Lord with your wealth and with the first fruits of all your produce.”

1.3. Alms or charity: Giving alms is giving to our fellow beings in times of their need (Mat. 6:3-4; Prov. 19:17). The motivation of giving alms or charity is compassion. The compassionate heart cannot bypass the situation of the needy ones. The alms or charity to the needy comforts, saves and gives them life. Prov. 31:9 says, “Speak up and judge fairly, defend the rights of the poor and needy”.

1.4. Offering: According to Lev. 27:30, tithe is 10% of our income which we cannot count as an offering.  Anything that we give more than the required tithe is counted as an offering.  It has no fixed amount. Having have given the tithe one can give offering too. Offering is more of a kind of free will giving. The act of giving offerings shows our generosity and thankfulness to God. 

1.5. Thanksgiving: The truest sense of thanksgiving according to the Bible is, when we offer God our praises and acknowledge to Him that He is the giver of all good gifts including Jesus Christ whom God gave us to save us from Satan’s domain. We thank God for His blessings in our lives, families, communities and nations. Thanksgiving is expressed through praises, confession and offering.

2. Types of givers: We can find three types of givers amongst our fellow believers. These are mentioned below:

2.1. Occasional givers: Occasional givers give only during programs, birthdays, weddings, anniversaries, celebrations, etc. There is no specific time or season for such givers. Any organization, committee or institution cannot fully rely on such givers for the smooth functioning of their system. Because their givings cannot be specifically estimated according to the needs of the committee.

2.2. Seasonal givers: Seasonal givers give when they receive good turnover from their harvest, businesses, etc. This type of givers depends on favorable climate condition, sound market rate, and they always look for opportunities. If situations do not suit to them, their spirit of giving is declined and they cannot give. So, their givings always depend on their good turnover. The season of this type of givers is fixed but the amount they give is not. The amount differs according to the seasons’ blessings. 

2.3. Regular givers: Regular givers never mind about the climate condition, fluctuation of market rate or business turnover. They give timely, regularly or at any situation. The habit of regular givers is always helpful for the smooth functioning of the system. Because it helps the system to estimate its appropriate receipts and expenditure. They help to develop the Church and its mission through their hard work and perseverance. They are regarded as the best givers.

3. Sources for giving: Tithes or other types of givings can be given from various sources. Such as from our salary, farmings, livestocks, business profit, bank interest, plants or trees, labour, services, gifts and scholarships. We can also set aside our time for God’s purpose- spending time in prayers, sharing or listening to the word of God, helping needy people, teaching and guiding children, spending quality time with children and spouse etc. We can give special givings like – offerings, thanksgiving, charity etc. as we like to. These are acknowledgement of God’s blessings in our life, families or communities etc. God’s blessings in our lives may be healing, material blessings, spiritual blessings, job blessings, educational achievements, forgiveness, peace, reconciliation, marriage, children in families, business profits, agriculture, etc.

4. Right attitude of givers:

Attitude is defined as a settled way of thinking or feeling about someone or something, typically one that is reflected in a person’s behavior. Agonsing Mosahary, one of the Hymnal writers in ‘Boroni Rꬾjabnai Bijab’, Hymn No. 620, writes, “Sanda bungblanꬾ gꬾsꬾ kengra. Bidi damꬾn nꬾng hamnai nonga. Balondi badi hꬾnꬾ hastai…” (“Averse whenever it comes to giving. Don’t feel so, or it won’t be good for you”. But give like the widow). Here the lyricist attempts to bring out the prevalent reality within our community who have this type of attitude towards giving.  Because such people feel uncomfortable and averse when it comes to giving to God or sharing their belongings with their fellow beings.  They tend to be very possessive with their hard-earned money or property. Though they have excess of everything, they feel hard to share with others because they didn’t practice it in life previously.

Refs. 2 Cor. 9:6-8 Remember this: whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously.  

             Some right attitudes of givers are as follows:

  • Generosity – who doesn’t expect in return, kind hearted and responsible. 
  • Compassion- who feels and understands the need of the receivers.
  • Joyful giving/cheerful giving – we should give joyfully and not grudgingly. Whatever we give whether it’s 10-20-50 percent, it must be a cheerful giving even if less. 
  • God fearing – giving is also an act of fearing God. 
  • Giving is to be personal- generous giving is a personal response to receiving God’s grace in and through Jesus Christ.

5. Reasons to give:

Giving is an obligation: it is not optional for God’s people. Either you give or lose your spirituality.  Human beings’ spirituality is authenticated through their act of giving. Anyone who would prefer to call themselves righteous but do not practice giving is none other than superficial righteous person. Because our faith practice is incomplete without learning to give. 

We need to give: –

  • Because we have received so much. 
  • Because giving is one of the ways to worship God.
  • Because God has given us so much, so that we can share with others in times of their needs.
  • Because we are given freely.
  • So that God’s mission may be carried on. 
  • Because everything belongs to God alone. David writes in Psalm 24:1, “The earth is the Lord’s and everything in it, the world and its inhabitants too.”  James 1:17 echoes this, “Every good gift, every perfect gift comes from above. These gifts come down from the Father.” 

6. Power of giving:

Giving has power to change the world. It can make an impact by saving souls, empowering and accelerating God’s mission. It pleases God. Through giving we are blessed manifold and healed. Giving can build somebody’s career, establish institutions, train and sponsor evangelism ministry and comforts the receivers. Giving produces joy. St. Paul in Acts 20:35b says, “It is more blessed to give than to receive”. The happiest people on earth are the givers. They have experienced the joy of giving.

Conclusion: 

Since we started following Jesus as our Saviour, we also have started giving in various ways whether accurately or inaccurately according to the teachings of the Bible. The degree of our giving or not giving is in accordance with our biblical knowledge or level of our faith or negligence of the teachings of the Bible. Our giving reflects our faith. If we give less, it is because our faith is shallow or not loving God with whole heartedly. If we give our everything to God or offer a self-sacrifice, it is because we love God more than ourselves. That is why giving is not an ordinary thing for each Christian. One can not underestimate giving and be a spiritual person.  They are like two sides of the same coin. If we want to see our Church developing physically and growing spiritually, we should start giving for the cause of God’s mission. To understand God’s plan for finances for our life, we should understand the act of giving. God wants us to be the head and not the tail, above and not beneath. Even if we are in deep debt, giving is God’s way which can take us from the borrower to the lender.

Jonesh Borgoary, B. Th, B.A. (Hons), B.D., M.A.,
Secretary, Bongaigaon Circle Conference, NELC

Bring to Our God More than Just a Song, (Psalm.98)

1. Introduction:

The book of Psalms plays an important role in Christian life and worship. Psalms are the prayers and praises of people of God at various life situations. Likewise, Psalm 98 is all about a choir leader’s call to worshippers to sing praises by playing instruments to their God. This psalm is one among enthronement psalms. Enthronement psalms are psalms that adore God as king. These psalms are used at the time of annual festival celebrating the kingship of Yahweh.   Like a king, Yahweh has led and delivered His people from their enemies like a mighty warrior. Yahweh is worshipped as king even before there was no system of monarchy for Israelites. So it is believed that the theology of psalm 98 is of pre-exilic. But basing on the present form of this psalm, conservative as well as some of the liberal scholars, place this psalm in post-exilic time. The main reason is the concept of “new song” which we can see in v.1. Basing on Isaiah 42:10, it is believed that the concept of singing “new song” has came into Israelites worship at the time of exile or after.

This psalm can also be said as Messianic psalm. If we see the life of Israel, at the time of Babylonian captivity around (586-536 BCE), Jews realized that the exile is judgment of God upon them, which was prophesied through 8th century prophets.  The fulfilment of the prophecies about judgment had made them to look towards the prophecies about Messiah. And this expectation had developed a concept of Messiah as a king who will deliver them from their enemies and rule them and judge all the nations. This hope had deeply rooted in their divinity and worship. It is believed that this psalm is from this context.

2. Bring to our God a new Song which is all about Him

Psalm 98:1, O sing to the LORD a new song, for he has done marvellous things. His right hand and his holy arm have gotten him victory.  2. The LORD has made known his victory; he has revealed his vindication in the sight of the nations.  3. He has remembered his steadfast love and faithfulness to the house of Israel. All the ends of the earth have seen the victory of our God.

  The first thing that can learn from this psalm is to bring to our God a new Song which is all about Him. The choir leader was asking the congregation to sing to the Lord. In the worship of Israelites, singing is one of the important acts. In this very verse, psalmist used Yahweh as name for God. For them, the name Yahweh is a covenantal name of God which they even avoid to pronounce in reverence. Yahweh is the God who revealed to them on Mt. Sinai and made covenant with them. Once, He was the God who brought them out of Egypt and settled them as a nation in the land of Canaan. And now He brought them back again to their own land from Babylonian captivity. In the light of this very incident in their lives, psalmist was asking the congregation to sing a new song. Here new song does not mean literally a song with new lyrics and new tune, rather a song that comes from heart moved by the work of God in their life. What God has done in their lives? There are two groups are mentioned here.

First group is God’s chosen people. verse.1 and verse.3a. 

verse.1. He has done marvellous things, His right hand and Holy arm have gotten him victory.

v.3a He has remembered his steadfast love and faithfulness to the house of the Israel.

God has done marvellous things and his right hand, have gotten him victory. The actual word used in Hebrew Bible for victory is salvation. In the life of Israel, there are many marvellous things happened while they are at the front of Red sea, in the wilderness, when they are fighting with their enemies, and so on. Now the greatest work of God is the change of Persian king Cyrus’ heart to allow Jews to go back to their land around 536 BCE. Here, Right hand and Holy arm can be understood as an agent of God in Old Testament. God was still faithful and remembered His people in there grieves situation. God remembered Hebrews when they were in Egyptian bondage. Throughout the history of Israel, God had shown his steadfast love and faithfulness and even now.

Second group of people are nations around them. What God does in the lives of people will never end with them. The God’s covenant with Abraham, God promised to him that through him God will bless the nations. 

Verse .2. God has made known his victory. He has revealed his vindication in the sight of the nations,

v.3b. All the ends of the Earth have seen the victory of God.

In this Psalm, God has made known his salvation. For Hebrew people, word “know” is broader than knowing someone or something just by listening or reading. It is experiencing someone by staying with them and having a complete understanding. Therefore, they come to know how his salvation will be. Secondly, through His works God revealed means uncovered His righteousness.

Psalmist therefore explains that His salvation is known to all the nations. In other words His salvation is for all His creation. This is the God who saved them is the reason for their singing. This revealed universal salvation is the reason for all singing.

3. Bring to our God praises without inhibition:

Psalm 98:4, Make a joyful noise to the LORD, all the earth; break forth into joyous song and sing praises.  5. Sing praises to the LORD with the lyre, with the lyre and the sound of melody.  6. With trumpets and the sound of the horn make a joyful noise before the King, the LORD.

Second thing that can learn from this psalm is to bring praises to our God without inhibition. According to Cambridge dictionary, Inhibition is a feeling of embarrassment or worry that prevents us from expressing what we wants to do. For example, when someone is singing, we want to lift up our hands and worship, but because of a feeling of shy we refuse to do so. This is inhibition. We cannot praise God freely.

In v. 1-3 psalmist said about why to sing, and now in v.4-6 he dealt about how to sing/worship. In first three verses, God is saviour who saved them. Now in vs.4-6, psalmist presented God as King. Now people has to accept their mighty saviour to rule over them. God who brought them victory with His might going to be their king. It is time to enthrone their king. At this time, there is a call to people to make joyful noise, break forth, and sing praises to their king. There is a great outburst into joyful noise and joyous song and singing praises at the victory of our king. Psalmist used the word “break forth” which is related to the context of jubilee when there is a liberation and restoration of people to their homes and lands and got their freedom. In context of Year of Jubilee in Leviticus 25: 10ff, it is written

You shall proclaim liberation through out the land to all its inhabitants…,

Everyone who is sold out their property, their children or themselves, should be returned back to its own place and there is announcement of rest even for the land.

Families that are broken because of debts and the loss of property and land will be restored. There is a great joy, singing, dancing to the Lord for liberation from the status of a slave/servant. Now they got freedom for which they are longing. It is an outburst with a thanks giving heart and praises with joy. In Isa 12:6 it connotes as a holy joy which is being celebrated by shouting. In some versions like NIV, the phrase used is burst out into jubilant song.

4. Bring to our God a heart that God desires:

Psalm 98:7. Let the sea roar, and all that fills it; the world and those who live in it.  8. Let the floods clap their hands; let the hills sing together for joy, 9 at the presence of the LORD, for he is coming to judge the earth. He will judge the world with righteousness, and the peoples with equity.

This psalm is to bring to our God a heart that God desires. This final point is from last three verses. In v. 4-6, God is presented as King. In these last three verses God is portrayed as Judge who will sit on His throne and rule his people with righteous and Justice. Then Psalmist turned from humans to nature. And he says

“Let the sea roar…, let the floods clap…, let the hills sing together”

Hebrew word for roar is ray’am which means thunder. Bible used this picture of thunder in relation to God’s speech or word or about His presence. Generally, this word attached to nature only in the context of the coming of God or the very existence of the God’s presence among his people. It is also related to acclaim God as King (Pss. 95:1; 98:4; Num. 23:21), more coronation language. This is the picture of eschatology.

According to Sigmund Mowinckel, Israelites used to do two cultic acts when a new king is enthroned. These acts are also done during special occasions like festivals or at the time of annual offering when a High priest goes into Most Holy place to offer annual sacrifice. Mowinckel opines that this imagery of cultic ritual is used in these verses. These two cultic acts have their own meaning. The clapping of hands indicated the joyous acclamation of the people concerning the new king who had just been proclaimed as a king in the temple (II Kgs. 11:12). In parallel to clapping hands is the cultic joyous shout, again indicative of joyous acclamation.

Another scholar N. E. Wagner, says that shouting with joy is confession of people that he is king and accepting their subjection to King Yahweh by these acts of acclamation. Here acts like roaring/shouting, clapping singing which has to be done by people has brought out as if nature is doing. This is one of the peculiar characteristics of Hebrew poetry. This points towards that this is eschatological motive of creation welcoming, the judge to judge the whole creation.

So through this can understand that God whom we worships is the judge who sees every act and every thought and every heart of the people who are worshipping him and judge them according to their heart of worship.

5. Conclusion: Psalmist focus on three things that are desperately needed in worship to God. As seen God as the Saviour, who have done great things people lives. When worship is based on what God has done in people lives and based on God alone, then there is no place for own self-glorification and self-projection.

When people believe strongly that God as a mighty king overcame everything, people cannot be silent. In Acts chapter 16, Paul and Silas were praising and singing God even when they were in prison. Because Paul confesses in Romans 8:38-39, that neither death nor life, neither angels nor demons… nor anything else in all creation, will be able to separate Him from the love of God that is in Christ. So, nothing can stop to praise him when people think God’s love in their lives.

Barnabash Narzary
Youth Coordinator, BCYC

Lamayao, No’ singao arw Dondorao Gwthwiphwrni Pwthangpinjanai Khourang

Jisu Kristo jiuni basaigiria gaonw bungdwng “Angnw sikhangpinnai arw gwthanga. Angkhou pwthaigraya thwiblabw gwthangwi thagwn.” Johon 11:25.

Mansia jeraoki thaya manw, jeki obosthayao thaya manw, mwdwmni thwinai eba athmani thwinainiprai basaigiri Jisu Kristoa nwngnw arw angnw gwthang jiu hwpinnw hagou.

Jisukhou lwgw mwnnai satam gwthwipwrni pwtangpinjanaini khourang:-

  1. Lamayao Nain nwgwrni sase thwinai jwhwlaoni pwthangpinjanai khourang (Lukas 7:11-15).
  2. No’ singao thwinai Jairni bisajwni pwthangpinjanai (Markus 5:21-42).
  3. Dondor singao pobjanai gwthwi Lasarni pwthangpinjanai (Johon 11:38-44).

Nain nwgwrni lamayao sase gwthwi jwhwlaoni pwthangpinjanai khourang:

Nain nwgwrni sase balondi aijwa gaoni thwinai bisajlakhou pobnw thakhwi gwthwi sohokhou bannan langnai mansipwrjwng gabwi gabwi thangphadwngmwn. Jai bisajlaya bimani thangna thanaiyao mwnselo ashamwn, bibw horkhabwi thwinanwi thangnaiao bi balondi aijwni jibonao dukhu-daha, baiplenai gwsw arw nirasa ni ongaywi jebw thalangbaoakwswi. Bisajlakhou lananwi bimani sujunai mijingpwra horkhabwi ter-beter jayaswi. Be somaonw Jisua be gwthwi jwhwlao arw bini bimakhou lamayao lwgw mwnaswi arw dahajwng agwr mwnnwi janai bimakhou bungbai, “Dagabswi.” Jwhwlaokhou banlangnai bwisangkhou Jisua dangnanwi bungaswi “W sengra, Ang nwngkhou hwnw ‘Sikhang’”. Obla sengraya tangkhangnanwi railainw homdwng, arw Jisua bini bimanw bekhou gothaidwng. (Lukas 7:14-15).

No’ singao thwinai Jairni bisajw pwthangpinjanai khourang:

Lukas lirnai gaham khourangni 8: 40-55 ao, khulumgra noni sase dwidengiri Jair mungni bisajwa lwmja naijwng horkhabwi thwinai arw bikhou pobnw tam-tim khalamnaini khourang dong. Be somaonw Jisua biswrni noao sohwidwng. Hinjaosani bima-bipha, jati-kurma arw gamini boibw dahajwng gabglungdwngmwn. Obla Jisua bungdwng, “Nwngswrw dagab, biyw thwiyakhwi, biyw undulangdwngsw” (Lukas 8:52). Hinjaosaya thwikhabai hwnnanwi mansipra minthinaikhai biswrw Jisuni bungnaiao minidwngsw. Anthai Jisua gwthwikhou dwnnai no’ singao habnanwi, hinjaosani akhaikhou dangnanwi hwndwng, “W hinjao, sikhang”, obla bini jiua pwipindwng arw biyw thabnw sikhangdwng. Obla hinjaosani bima-bipha arw gwbang mansipra swmw nangdwng arw biswrha rongjanai jadwng.

Dondor singao pobjanai gwthwi Lasar ni pwthangpinjanai khourang:

Johon lirnai gaham khourangni 11: 38-44 ao Martha arw Mariam ni pongbai Lasara thwinanwi gwthwi pobgra dondorao pobjanai arw pwthangpinjanai khourang dong. Martha arw Mariama gaoswrni saselo pongbai Lasarkhou jwbwr onswgarwmwn. Bima-bipha gwijaywi Martha arw Mariama pongbaikhou lananwi thangna thanaini mijingkhou sujudwngmwn. Nathai pongbai Lasara horkhabwi thwinaiyao biswrni gwsw gwrbwa dahajwng baipledwng arw nirasajwng gabbai thanangdwng. Jisua jebla Martha arw Mariamni noao pwiyw, obla Lasara thwinanwi gwthwi dondorao pobjananwi sanbrwi jakhabaimwn. Jisua bibopwrni dahajwn gabbai thanaikhou nunanwi onkhangaswi, arw gwthwi hakhorao thangnanwi gedert raojwng gabjrinanwi bungaswi, “ W Lasar beao ongkharbw”, obla gwthwia dondor singniprai thangkangnanwi ongkharbwdwng.

1 Korint 15: 55, 57 ao bebadi bungdwng, “W thwinai nwngni derhanaia bwrw, w thwinai nwngni kislanga bwrw.” Jwngni Phwrbu Jisu Kristojwng jwngkhou thwinainiprai derha hwgra Iswra hambai hwnjathwng. Jisua thwinaini kislangkhou bosobai thwinaia Jisujwng pejenjabai. Nain nwgwrni balondini bisajla, Jairni bisajw arw Martha-Mariamni pongbai Lasarni thwinaia nokhorni bima-bipha, bibopwr arw gwbang jati-kurmapwrkhou agwr mwnai dahani lwithwao gobo hwdwngmwn. Thwinaianw mansini dersin bisaru, jiua mansini mwdwmniprai alada janaikhounw thwinai hwnnanwi jwng mithigou. Nathai Baibelao mansia Iswrniphrai gwjan janaikhounw thwinai hwnnanwi bungdwng. Bidibla dinwi judi jwngw Iswrniprai gwjanao thananwi swlidwngbla, gwthwini raijwao thabainai baidisw jagwn. Rome 6:23 ao bebaidi bungdwng, “Phapni bithaia thwinai, nathai jwngni Phwrbu Jisu Kristoniao jwbnw gwywi gwthanga Iswrniprai hwjabai.”

Dinwi jwngni gwbang laimwn bisaphwra Iswrni bwswnniphrai gwjanao thananwi thwinaijwng soman jananwi dong. Drugs eba nisaya  gwbang laimwnpwrkhou pwthwi gasinw dong, gwbanga mwdwmni lubwinaijwng dwiden jananwi athmaya thwigasinw dong, Iswrni bathrakhou neosinaini thakwi gwbanga thwinaini lamayao thabaigasinw dong. Dinwini mugayao undwi bwiswaonw haba janai jengna, bima-biphani bwswn laywi janaini thakwi nokhorpwra baiprunaijwng lwgwse gamiyao, mondoliao somajao arw hadorao gwjwnnai gwywiasw thasaria bara jalangasinw dong. Jwngni gwbang bisaphwra mwdwmao gwthang nudwngblabw athmayao gwthwini soman jabwgasinw dong. Jwngni nokhor, gami, somas, mondoli arw hador lukhangnw laimwnpwrha gidirtar daito dong. Be daitoniprai gwjanao thaywbla jebw udaitao janai nonga. Gwthwi sohoa jerwi garjanwlo tam-tim khalamjayw, bebaidinw jiuao gwthwi jabla mansia Iswrni nwjwrao arw mansini nwjwraobw udaitao janai nonga. Johon 6:63 ao Jisua bebaidi bungdwng, “Jiuasw pwthangra, mwdwma mungbw udaiya; Ang nwngswrnw hwnai bwswnphwra nwngswrni gwthangwi thanaini lagwi Iswrni jiu.” Jisua jwngni jiu hwgra arw be jiua jwbnw gwiyi gwthangkhou hwyw. Bini bwswnao thanaianw gwtangao thanai.Jisuanw sikhangpinnai arw gwthanga, bikhou pwthaigraya thwiblabw gwthangwi thagwn” . Jisua bungbaodwng – “Angnw nongou, lama arw gwthanga.” Johon 14:6.

De jwngw jwngni bisaphwrnw nongou gwthangni khourangou kwnthani, basaigiri Jisuni lamakhou dintini jeno biswrw gwthang jiukhou mwnw hayw. Bima-bipha, bibo-bidai, bibwi-bibou, dwidengiri arw gagipwr jananwi jwngni laimwn bisapwrnw Jisukhou lwgw mwnhwnaini boihabw gidir biban dong. Bisaphwra jwngni nwjwrniphrai jeseki gwjanao thaya manw, jeraoki thaya manw boinibw obostakhou Jisua mithigou arw biyw thwinai athmapwrkhou pwtangpingwn. Biyw jwngkhou orai som gaoni serao thajanw hasthaiyw. Binw jwngni gwthangwi thangna thanaini lama, biniyao thaywbla jwngni jiua gwthangwi thagwn. Jisukhou lwgw mwnbla tharwinw biyw athmayao thwinaiphwrkhou pwthangthargwn arw gwdan jiu hwthargwn. Binw jwngni jiuni Basaigiri arw Jiuni Bigwma, Amen.

Rev. Sanjay Karjee
Area Pastor, BCC.
Mission Co-ordinator, MEC

GAHAM BATHRA ARØ BENI THANGKHI

                                                                                  

Gongprømbø girjayao, konprømbø Deobar san-ao jøng gaham Bathra khøthanaikhøu kønanø mønø. Be gaham Bathrakhøu khøthagraya mablaba Pastor, mablaba Palok, arø mablaba Girjani døidengiri nongbla sørba sase phøthaiari. nathai gøsø hønø gønang Bathra di- tharøinø gaham Bathra-a, khøthagrani rao na sørniba? Ar ma thangkhi lananøi gaham Bathrakhøu khøthanai jayø? Phøi jøng bekhøunø sungdoyøi bujinø najani.

English sødøb preach a Greek sødøb kēryssō niprai pøinai, Jaini øngtia Thandøi ni pøsaonai. Gødøni dinao Raja-Maharaja pørni bungnaikhøu Thandøi-a gubun pørnø bungtinai jayømøn. Thandøipørni bungnaipra gaoni rao nonga nathai Rajapørnisø rao. Be badinø Jonah Nabi-a Isørni hønai khøurangkhøu føsaodøngmøn (Jonah 3:2), Jisuni søløngraprabø gøthar jiuni bøløjøng Jisuni tønnai khøu sakki hødøng (Mattai 10:19-20; Johon 14:25-26). Anki Gagipør, Ayenguruprabø – Peter arø John ni bungnaikhøu gøthar jiuni bølø dong hønna sinaidøng (Tønhorjanai 4:8-13). 1 Petor 4:11 ao bungdøng – “khøthabaigraya Isørni gaham radabkhøu khøtha baitøng.” Beni øngtia jadøng gaham Bathra khøthanaia gaoni gøsø janai badi nonga nathai Isørni tønnai badisø. Benikainø gaham Bathra-a sørba khøthagrani rao nonga nathai Isørnisø rao. Nabipørni bijab ao lirjanai “pørbua be badi høndøng” be Bathra khøndø a Isørni bungnaikhøu dintiyø (Jesaia 44:24, 45:1; Zekaria 8:3; Jeremia 9:23-24). Benikainø Bible ao mønnø hanai Rajapør, Nabipør ar Tønhorjanaipørkhøubø Isørni Thandøi hønna bungnø hayø.

Nabipra Isørjøng raijlaidøngmøn, Tønhorjanaiprai Jisujøng tabaifadøngmøn. nathai jøng dinøi Isørkhøubø nuakøi arø Jisujøngbø raijlainø mønakøi. Binikainø gaham Bathra khøthanai somao jøng jeblaibø sangrang jania gaham. Paul ni laijam ao jøng nunø mønø di – Gøthar lirnai mania Isørni hangjøng søphungjanai eba Isørniprai ar bekhøu khøthabainø nangøu (2 Timothy 3:16–4:2). Beniprai jøng mitinø hayø – gøthar Bible-a Isørni gøthang rao. Benikainø Bible a gaham Bathra khøthanaini gudi Fungka. nathai Biblekhøu jøng mabørøi bijirnø? Bible ao lirnaikhøu buji nangøua mansini thakhwi gørløi nonga. Manøna biyø Isørni rao. Isørni raokhøu bujinø Isørjøng Raijlai nangøu a gønangthar, nathai mabrøi? beni Rahayanø jadøng Aroj khalamnai. Manøna Aroj anø Jadøng Isørjøng raijlainai. Aroj khalamnaijøng gøthar jiuni a Isørni Bathra khøu bujinø jøngnø bølø høyø.

Dania føi Gaham Bathra ni thangkhi a ma bekhøu ese bijirni – Jonah (Matai 12:4), Johon Baptisma høgra, Jisu (Matai 3:1-2, 3:17) arø Tønhorjanaipørni (Tønhorjanai 2:38) khøthabainaia Gøsø sølai nai ni khøurang møn. Jerøi Ninevi ni raotpra Jonah khøthabainaikhøu phøthaina gao gaoni gajri akolniprai gidingfindøngmøn (Jonah 3:10), Johon baptisma høgraya mansipørni maonaikhøu sølainø tønndøngmøn (Lukas 3:7-14). Pentecost ni dinao sa 3000 subungpra Petorni khøthanaijøng Jisukhøu najaodøngmøn (Tønhorjanai 2:41). Binikainø Gaham Bathra ni gubøi thangkhia jadøng khønasongrani gøsø, akol-aku, sannai-honai arø maonai dangnainiprai Isørni hamjanai parse sølaihønai. 

nathai ma Mønprømbø Gaham Bathra khøthanaia khønasongra ni Thasarikhøu sølaihønø hayø? Beni gørløi pinnai a jadøng “Haya”, Bobekani nongkai pørøngnai parsesø bølangnø hagøu, Manøna Kaipha Gaham Bathra khøthagrapra gaoni gøsø badi Bible ni raokhøu bijirnø najayø jaikhøu English ao Eisegesis bungnai jayø. nathai jaipra Bible ni mønprømbø siri arø sødøb khøu gøtøuyøi bijirnanøi beni øngtikhøu dihunnø hayø besørni gaham Bathra khøthanai a tarøinø gubunni gøsø khøu muhi hønø hayø, jaikhøu English ao Exegesis bungnai Jayø. Exegesis khalamnø eba Mønprømbø siri arø sødøb khøu gøtøuyøi bijirnanøi beni øngtikhøu dihunnø thakhwi Bibleni Bijab (book) a lirjanai somni Somajkhanti, Rajkhanti, Dhørømkhanti arø Rangkhanti baidini Tasaripørkhøu mitinai a jøbød gønangthar, løgøse Lirjanai raopra Mabla, Manø, Sørnø, Bobeyao bepørkhøu gasøikhøubø mitinø nangøu. Bekhøu khalamnø thakhwi Biblejøng løgøse gubun løgø bijabkhøubø porainai a gønangthar. nathai gaham Bathra khøthagrani kamani a ese aonø jøbnanøi tanga, bini gubøi kamania jabai mønprømbø Siri ar sødøbpørni øngti dihunnaini unao bekhøu khønasongrapørni Jiuni tasarijøng gørøbhønai. Benø gaham Bathra khøthagrani dersin kamani. 

Jøbnaiao ang bekhøunø bungnø sanødi – Gaham Bathrani sømøndøi parseniprainø pirt pirt bijir nangøubla angni lirti a gølao jagøn arø gusung somao bekhøu bungnanøi phøjøbnø hanai a gøbrab. Be sungdo lirti jøng angni bungnø lanaia benødi – Gaham Bathraya Isørni rao, bekhøu gøthar jiuni hepajab layalase bungnaia gonaitao nonga, manøna Gaham Bathrani thangkhia khønasongrani sannai-honai, maonai-dangnai eba jiu tasarikhøu sølaihønai løgøse Isør arø khønasongrani sømøndøkhøu gøkrøng khalamnai arø be Gaham Bathrayanø (Isørni rao) subungni tangnan tanaini lamakhøu dintiyø (Mattai 4:4; Huda Bijab 8:3). Benikhainø gaham Bathra khøthagra saprømbø Isørkhøu gigra (Bøsøn bijab 1:7; 9:10), Isørkhøu ongra (Johon: 14:23), Isørni farse giyan gønang (Kolosiari 3:16), Isørni thakhwi søisøgra ar Isørnø jeblaibø gaokhøu gotaigra jananøi gaokhøu phøthaigrapørni døikønti khalamnai a gønangthar.

Mr Jøngma Basumatary
No 2 Laokriguri church, NELC.

GIRJAYA ISWRNI HABA MAOGRA THANDWI

Swrgwni gwthar khamanikhou maonw swrgwni arphophwrkhou Phwrbu Iswra saikoakhwi bobekhani songsarao thanai mondolini praisw jwngkhou saikhodwng; be bathraya jwngni thakhwi bese rongjathao. Iswrni bikhayao jakhangnai geder thangkhia jadwng Gaoni Missionkhou mondolini gejerjwng maophungnai.

Girjaya Kristoni mwdwm jaikhou Kristoa jwbwd onnaijwng jwthwn layw arw Kristoa Girjani khoro janailai mondolia Khoroni thwnnaikhou manitharnw nangou oblasw bini khamania maojagwn.

Girjaya Kristo pwthaiariphwrni gwthang apad janailai biha ating-akhai, megon, twi, gwsw baidi baidi ongophwr dong; binikhainw didwm thayalase thandwi jananwi Kristoni sakhi hwnanwi Iswrni raijwkhou be buhumao lukhangw.

Girjaya Makhou Bungw?

Mt.16:18 ao bungdwng, Petorbadi gwra onthaini sayao Jisua Girjakhou ludwng hwnnanwi. Binikhainw Girjaya gwsw isingao lujanai nunw mwnnai nosw. Mwnnwi rwkwmni Girja dong jerwi: 1) Mua besatjwng lujanai Girja No arw 2) Pwthaiarini Subung Apad. Da jwng nwiti aidakhou saorailangwn. Gwjam Rodaini Ebraini Qahal raoni ni swdwbtia “Iswrni Subung Hanja” arw Gwdan Rodaini Greekni Ekklesia raoni swdwbtia “Kristianni Jothumnai” bungnai jayw. Jisuni sela arw thwnhorjanaiphwr twinaini unao kristanpra barailangnaini jahwnao laswi laswi mondoliphwr erbwnw homw arw lwgwse Girjani khulumnai nem khantipra jouganai mohorao barslaibwyw. Ingraji raoao Girjani gudi mwnbrwi jajennai swdwba jabai- One, Holy, Catholic, Apostolic Church, eba Gongselo, Gwthar, Catholic arw Twnhorjanai Girja.

Roman Catholic Arw Orthodox ni Gaosranai

Jebla Girjani dwidengiriphwra jiuao andas gwialase undulangw arw Kristoni nongou bwswnniprai gwglwilangw obla Girjaya gaosranaini mohor layw. Jisuni selaphwr eba thwnhorjanaiphwrni somsimao One, Holy, Catholic and Apostolic Church mwn. Nathai Girjani dwidengiriphwrni gejerao makase gwrwbwi nemkhanti ni thakhwi jerwi, Popeni nongkhai gwhw bwlw bahainai, Nicene Creed arw sanjani Kristanphwrkhou swnabniprai alada khalamnaini gahai jahwnao 16 July 1054 ao Roman Catholic arw Eastern Orthodox ni gejerao geder geder Kristan denominationao gaosrajennw, arw Roman Catholic Church (Western Church) a Latin arw Orthodox Churcha (Eastern Church) Greek rao bahaiyw.

Roman Catholic arw Lutheran ni Gaosranai

Lutheran Girjaya Protestant Girjani dersin Girja hwnnanwi mithijayw. Orthodox gaonaini 463 bwswr ni unaonw Martin Luther ni dwidennaiao 1517 maitaiao Lutheran Girjaya gaonanwi alada jayw arw gaobagao Church traditionao swlaiw. Bungnw thangwbla Orthodox badi Papal rule, Relics, Sacramental arw makase pwthainai, khulumnaiao gwrwbwini thakhwinw be gaosranaia jayw.

Mulugnangwi Girja

Mulug nangwi Girjaya (Universal Church) mwnse “Jwbtha Mugani Gwthar Apad” (Eschatological Holy Assembly), jai apada- jakhang, japhu arw jagwn bidinthani apad. Be Girjayao Kristo arw arphophwrjwng lwgwse dhwrwmiapra raijw bengraphwr jabai. Be apadkhou jwng megonjwng nunw mwna, binikhainw be Girjakhou “Nunw Mwnnwi Girja” (Invisible Church) bw bungnai jayw.

Jaigani Girja

Jaigani Girjaya (Local Church) jadwng mwnse Kristan pwthaiariphwrni apad, jai apada mwnse didwm jaiga arw som saikhonanwi Iswrkhou sibiyw. Be Girja eba Mondoli apadao pastor, palok, bishop, father, pope, evangelist, khwntabaigra, dwidengiri arw swdrwmaphwr joywi Deobar sanao Iswrkhou khulumw. Bekhou nunw mwnnai Girja (Visble Church) hwnnanwi bungw, beo Gudi Girja (Mainline Church) arw Dalai Girja (Para Church) mungwi mwnnwi bahagw dong. Dasimao nunw mwnnai Gudi Girjaya mulugao 40,000 nibw bangsin dongswi hwnnanwi mithinw mwnnai jadwng, biswrw gubun gubun mohorwi Iswrkhou khulumw, arw khamanikhou maolangw.

Girjaya Kristoni Mwdwm

Girja eba mondolia Jisu Kristoni mwdwm jerao houa-hinjao, bwrai-burwi, sengra-sikhla, gothophwr, dwidengiriphwr arw rwjabgiriphwr, douriphwr, khwntabaigra, palok, phwrwngiriphwr, nabiphwr, aros khalamgraphwr baidi baidi thayw. Da nwngswrw Kristoni mwdwm jabai, arw nongou swdrwmaphwr, Kristoa gaoni Girjani thakhwi swiswnaikhou rongjayw (1 Kor 12:27; Eph 1:23; 4:11: Kol 1:24).

Kristoa Girjani Khoro

Kristo Jisua Basaigiri jaia Girjani thakhwi gaokhou baodwng arw jebw gwnw gwthw gwialase Biyw Girjani Khoro jabai. Biyw gaoni girjakhou onw arw gwthangwi lakhiyw (Eph 5:23-25).

Rwkwm Rwkwm Girja

Asia Minorao thanai gaswi gongsni Girjaphwra (Seven Churches in Asia Minor) buhumao thanai gubun gubun mwnsni rwkwmni girjani akhuthaiphwrkhou phwrmaidwng.

1.Onnai Gwywi Girja: (Loveless Church) Nuja 2:1-7). Ephesus nwgwrao thanai kristanphwra bepar palangi, arw rajkhantiao jouganai. Artemis mwdaikhou khulumw arw gajri bebsa khalamwmwn, be Girjani mansiphwra onnaiao sulangnaikhai Jisua bini berekhaywi bungdwng, “Gwsw Swlai”.

2.Nasoijanai Girja: (Persecuted Church) (Nuja 2:8-11). Smyrna Girjaya nasoijablabw gwkhrwngwi gosongptadwng. Smyrnani Bishop Polycarpa Sunibar February 23, 155 A.D ao 86 bwswr Phwrbukhou dao dao khalamnanwi, gaotharjayw. Be Girjaya gwkhrwng arw gwthang Girja janaikhai Jisua binw hwgwn “Jiuni Mukut”.

3.Songsarjwng Gwrwbnai Girja: (Copromising Church) (Nuja 2:12-17). Pergamum Girjaya dhwrwmni geder thaoni nathai Switan ni jiraigra dong. Asclepios, Athene arw Zeus mwdaiphwrkhou sibiyw. Switanni salainaia jwbwd gwkhrwngmwn. Binikhainw bini thakhwi Jisuni raoa “Gwsw Swlai.”

4.Kalai Girja: (Corrupt Church) (Nuja 2:18-29). Thyatira nwgwra geder palangini jaiga. Jezebel hinjaoa mwdainw baonakhou orjaya hwnnanwi jahwywmwn. Beoni Kristanpra Jezebelni phwrwngnaikhou lanaikhai Jisua bwrabnanwi bungdwng, “Gwsw Swlai”.

5. Gwthwi Girja: (Dead Church) (Nuja3:1-6). Sardis nwgwra palangiao jwbwd mwjang, nathai beoni kristanphwra alsia, baherani gaglwbnai pwinw hagou arw nwgwra jwbsrangnw hagou. Binikhainw Jisua bungdwng, “Sirimwnnanwi Sangrang ja”.

6. Pwthaisula Girja: (A Faithful Church), (Nuja 3:7-13). Philadelphia mondolia Iswrkhou jwbwd pwthaiyw, onw arw gaojwng gaobw onjlaiw. Binikhainw Jisua baknainanwi bungdwng “Gwdan Mung Lirjagwn”.

7.Gudungbw Nonga arw Gusubw Nonga (Neither Hot nor Cold, (Nuja 3:14-22). Laodiceabw bepar palangi, rajkhanti arw rangkhantiao jouganai nwgwr, khwma arw megonni muli thanaikai dubgang jadwng, bikhainw Jisua rag jwngnanwi bungdwng, “Ang Nwngkhou Mujugarw”.

Gwjouao mungkonai sni Girjaphwrni madao Smyrna arw Philadelphia gongnwi Girjayalo Jisujwng bakhnai jadwng, manwna biswrw jiuao jouganai mondoliphwrmwn jaikhou Jisua nunw lubwidwng.

Girjani Mission eba Ministry

Girjaya Phwrbu Jisuni bithwnkhou mablababw neosia bekhou maninanwi oraibw gaokhou baoswmnanwi Bini missionkhou maophungw. Bon nongabla jerwi ora gwmwrw mission nongabla Girjaya thwilangw (As fire cannot exist without firewood, so the Church cannot exist without mission).

1.Swrgwari Bitwn: Bipa Bisa arw Gwthar Jiuni mungwi baptisma hwnanwi Jisuni sela khalamnaia Iswrni Mission arw beyw Jisuni geder swrgwari bithwn jaikhou Girjaya maotharnangou (Mat 28:19).

3.Kristoni Thakhwi Sakhi Hwnai: Missiona Jisuni mungkhou sakhi hwnai jayw arw bekhou Girjani pwthaiaripra Gwthar jiuni bwlwjwng maophungw (Twn 1:8). Jisuni jwnwm, bini maonai arw Bini nwiti pwipinnaikhou Girjaya sakhi hwyw arw gaojwng gao thulunga hwnanwi mithiyw (1 Thes 4:18).

2.Jiuni Gian Hwnw:  Israel, kristan arw hadorni subungphwrnw Jiuni gian hwnw sw Girjaya thangnanwi thayw. Jisuni jwnwm, thwinai, sikhangpinnai, basaijanai, Gwthar Sacraments arw bwkhangjanaini bathrakhou phwrwngjlainaijwng mithinaiao derlangw arw bijwngnw nabini raoa japhungw (2 Pet 3:18: Jes. 2:3), 1. Prophetical ministry, 2. Evangelistic ministry, 3. Pastoral ministry, 4. Prayer & Worship ministry, 5. Discipleship & Church planting ministry baidiphwrkhou maophungnw thakhwi hanaibadi Iswra gubun gubun mansiphwrkhou saikhodwng (Eph 4:11-12; Mt. 28:19-20).

Mwnba Rwkwmni Girjani Jouganai (Five types of Church growth):

1. Gianni jouganai (Intellectual growth) 

2. Subung onjima jouganai (Numerical growth)

3. Swmwndwni jouganai (Relational growth) 

4. Rangkhantini jouganai (Economic growth)

5. Jiuni jouganai (Spiritual growth)

Be mwnba rwkwmni jougnaia gwnangblabw biswrni madao Jiuni jouganaia boinikhruibw gwnangsin hwnnanwi Baibela bungdwng (Twn 1:1-8; 9:31; 2Pet 3:18; Nuja 19:1-8).

Jouganai Girja

Jai Girjaya Kristokhou Mondolini Khoro hwnnanwi  gonaiyw, jai mondoliao gwthar Baibelkhou pwsaow arw mwjangwi phwrwngw, jai Girjayao pwthainai arw Iswrni doyajwnglo bwkhangjayw hwnnanwi pwthaiw, jai girjayao Gwthar Jiuni bwlw arw Bini bungnaikhou maniyw, jai Girjaya Jisu Kristoni Geder Thwnnaikhou maninanwi maophungw, jai Girjayao pwthaiariphwrni gejerao onnai arw lwgw lajlainai dongo, jai Girjayao gaojwng gao phap siman lajlainanwi khema hwjlaiyw, jai Girjani swdrwmapra Iswrni Bathrani sayao oraibw dehen khalamw, jai Girjaya oraibw lwgw lajlaiyw be mondolianw Jouganai mondoli eba Thriving Church.

Girjaya Thulunga Hwgra Apad

Girjaya thulunga hwgra mwnse Gwthar Apad (Church is a holy community of encouragement for others). Houa-hinjao, gwrwng-rwngwi, mahajwn-gwrib, jati-khurma naialase jai Girjaya oraibw gaojwng gao thulunga hwjlaiw beyw gwkhrwng Girja. Palok, pastor, evangelist, theologian, damgra-rwjabgra arw dwidengiriphwrni ongaywibw mondoliao gwbanga mwjang, gianjwng bungpobnai swdrwmaphwrbw thayw, biswrkhou phwrwngbla biswrw arwbao gubunkhou phwrwngnanwi gwbang maographwr dihunnw hayw obla Kristoni mwdwma bwlwgrasin jananwi pithai thainw hayw (Rom 15:14; 1Thes 5:11|)

Girja Jouganaini Sinphwr (Signs of Church growth)

1. Gwrwbnai gwkhrwng Baibel phwrwngnai 

2. Gwkhrwng baknainai arw sibinai.

3. Gwkhrwngwi aros khalamnai 

4. Girjani baherao khwnthanai 

5. Iun jwlwini ministry danai

6. Gaojwng gao biban banjlainai.

7. Angni Girja bungnw kabu hwnai. 

8. Gubunkhou onnai arw thulunga hwnai. 

9. Alada sannai arw gaosranainw kabu hwywi. 

10. Gwdan kritianphwr mwndernai (Twn 2:41; 4:4)  

11. Nongou swlwngra khalamnai (Mt. 28:19-20;10:1-4; Lk 14:25-27) baidi baidi.

Pithai Thainai Girja

Iswrjwng pwsabjanai arw Jisuni bathrayao nangtabnanwi thanaipralo pithai gwnang Kristan janw hayw hwnnanwi Jisua Jn 15:1-6 ao bungdwng.  (i) Girja ariphwra jiuao sangrang janai (ii) Kristan khalamnai (ii) Subung onjima eba mondoli barainai (iii) Arosni pinnai mwnnai (iii) Rongjanai arw gwjwnnai (iv) Onjlainai (v) Khouseti arw (vi) Gubunkhou gwhwm hwnai  bephwr gunpra dongbla be Girjayanw pithai tainai Girja arw bijwngnw Iswra somaihwjabai (Mt 13:23).

Twilangnai Girja

Jenibw thakhwi jinga sialabanw pwthainaijwng arw gurwi jananwi nwngswrni nangouphwrkhou Phwrbu Iswrnw kwntha hwnnanwi Phil 4:6 ao jwngkhou phwrwngdwng. Baibel porainai, swlwngnai, aros khalamnai arw maonai gwiabla jwngni jiua ranlangw arw bephwrnw Twilangnai Girjani (Dying Church) sinphwra. Sardis Girjaya thakha pwisa ao mahajwnmwn nathai, jiuni sangrangti gwiywi, onnai, swiswnai, pwthainai gwiywi , maonai gwiywi alsia, sirimwnnw rwngwi akhu thanaikhai be Girjani dita hwgra Jisua “Gwthwi Girja” hwnnanwi raidwng arw siri mwnnan thayabla  Jisuni sikhaobadi  pwinaikhou mithinai nonga hwnnanwi bungdwng (Nuja 3:1-3).

Girja Jouganaini Hengtaphwr (Hindrances to Church growth)

1. Maonw rwngwi dwidengiriphwr 2. Iswrni haba maonw alsia. 3. Baibelni gian gwiywi. 4 Gaham Bathrakhou khwntaywi. 5.Gwthar Jiuni bwlwao swnarwi 6. Baherani mansiphwrkhou najaowi arw man hwywi. 7. Gwrwnthi kwnthanai. 8. Aros khalamwi. 9. Thangkhi gwiywi. 10. Jengnanw jaiga hwnai.11. Berekha hanjajwng narjlaibai thanai. 12. Gaoni nangoukhoulo gwsw hwnai. 13.Girjakhou gaonilo sannanwi lanai.14. Raikhmananwi bansaobainai

Iun Jwlwi Saikhonai

Girjani haba maophungnw thakhwi iun jwlwinni mansiphwrkhou saikhonaia jwbwd gwnang khamani. Bibangiripra gwjama thangw arw gwdan pwiyw. Bwiswao aogainai swrba jakangphunai bwiswni mansiphwr mondoliyao thayw. Binikhainw Girjakhou gwthang arw gwkhrwng lakhilangbai thanw arw Iswrni ministry khou maolangbai thanw thakhwi dwidengiripra makahse mansiphwrkhou thangkhinaijwng saikhonanwi dao dao khalamnw phwrwnglangbla jwbwd jouganai parse thangnw hagwn. Jisua gaoni habakhou maonw 12 selaphwrkhou saikhonanwi phwrwngdwng. Twnhorjanaiphwrni somao selapra banglangnaikhai bangsin maogra nangou janailai Gwthar Jiu arw gianjwng bungpobnai sa 6 dao-dao khalamgraphwrkhou aros jwng posongw (Twn 6:1-7. Paulabw gaojwng maopanw Timothy khou saikonan phwrwnglangdwng arw Gaham Bathrani thakhwi aka phaka khalamdwng (1 Tim 4:12). Girjani dwidengiriphwr, eba gaswi maograpra akol-akhu gwnang, gian arw Jiujwng suphungjanai janw haywbla bese mwjang.

Girjani Langkhwjanai

Ingraji Rapture a Latinni Raptura arw Greekni Haparzo swdwbniprai lanai jaini swdwbtia jadwng Sapkangnan Langjanai eba Bwkhwlangjanai. Arphoni phengpha sunaijwng Kristoniao thwinaipra sikangrwgwn arw gwthangwi thanaipra megon mwkreb seyaonw mohor swlainanwi jwmwiao horkhabwi birkhwlangwn (1 Kor 15:51-52); 1 Thes 4: 16-18). Hinjao gwdankhou jerwi langw dhwrwmiani si gannanwi thanaiphwrkhou bebadinw Jisua horkhabwi langphwigwn (Eph 5:23; Nuja 19:7-8). Girjani langkhwjanaia mwnse jwbwd swmw gwnang jathai jagwn arw benw jwng pwthaiariphwrni thakhwi geder rongjanai arw mohimani asha jagwn.

Phwjwbnai

Girjaya Kristoni mwdwm beyw swrgwjwng swmwndw thanai hayao lujanai Iswrni raijw. Swrgwni gwthar khamanikhou maonw swrgwni arphophwrkhou Iswra saikoakhwi bobekani mondolini praisw jwngkhou saikhodwng be bathraya jwngni thakhwi bese rongjathao. Switanna Girjakhou phwjwbnw haya. Ha arw nokhranga gwmwrlangblabw Kristoni mondolia oraibw thagwn.

North Gandabil Mondolia dinwi 75 bwswr ni Diamond Jubilee khungnaijwng lwgwse Jisukhou mitinai, pwthainai, onnai, arw maonaiao arwbao derlangthwng, arw Jisu Kristoa jwmwiao pwibla Rapture ao jwng boikhoubw lwgwse langpagwn hwnnanwi mijingthibai. Amen.

Prohen Narzary
Chaplain, Trinity English School
Bongaigaon Mission.

Leadership Vision Change and Conflict

Introduction 

A leader is only a leader when he influences people to work on goals which were not always worth pursuing for them before. A leader is somebody who in advance does not use his power to force his goals to be achieved. He has vision and the skill of convincing by which he is able to get his message understood at all levels of an organization. Vision and leadership are key drivers for achieving excellence. Developing a shared vision is vital to ensure a common purpose and a focus on the future world that young people will find themselves in, and should link closely with improvement planning.

In this article I would like to deal briefly on the leadership and its vision, the conflict which brought change in the society, organization and churches etc.

  1. Meaning of leadership

The word “leader” adopted from the German: the word Führer, and its accompanying ideas on the Führerprinzip. Leadership also refers to those entities that perform one or more acts of leading. Leadership means “the ability of an individual to influence, motivate, and enable others to contribute toward the effectiveness and success of the organizations of which they are members.

  1. Leader’s Vision

Leadership always begins after God assigns a vision or a mandate to an individual. God spoke to Abraham, Moses, Joshua, David. Each received a specific mandate, a position of leadership and an anointing for the allotted task. And Elijah’s servant saw vividly the vast encircling army, but Elijah saw the hosts of heaven. His faith imparted vision. The mandate and the mission are more important than the ministry or the anointing. First, there is the mandate issued from heaven, then the ministry and finally the anointing. Unfortunately, many people focus entirely on the anointing. They rely on experiences, revelations and the miracles to provide conformation that they have been called and anointed. Leader should not do that! Rather he should keep the vision in the centre.

The church is like a pleasant garden where people find peace, rest, security and fulfilment. But it is also a place where thousands of workers have found their place and work under the same vision and mandate. Finally, it is also an army where all are trained, developed and sent out to battle victoriously against the enemy.

When God gives a mandate, he also places a vision and a mission on the heart of the Shepherd. This becomes very precious to him. At first, he is so pre-occupied with it he thinks has to do if all by himself. But the more it Unfolds; he realizes that he lacks the capacity to handle all the details by himself. Therefore, he must delegate. Moses found himself in this situation. He said, I cannot carry all these people myself: the burden is too heavy for me (Num 11:14)

When God assigns a massive task to a servant there will come a point when it is impossible for him to continue unassisted. This is an important stage, because a spiritual feat can never be achieved through the flesh. When one arrives at that point, spiritual delegation becomes necessary. God placed the same spirit, the same anointing and the same mandate on seventy men so that they will help you carry the burden of the people so that you will not have to carry it alone (V.17). When the anointing came over theses seventy elders, it did not mean that Moses abdicated, but instead, his ministry expanded. What God has given to Moses was furthered in and through the seventy men who would help him.

When God assigns a mission to a servant He will also stand by him. This does not imply that the servant or matured. It means that God has given him a mandate, a mandate that is honoured by Him. The Church builds upon that word and that vision. Those who would be helpers must accept this, submit themselves and heed the call. Then the anointing will come over the vision and the person who carries that vision. This anointing will also come over those who help and work together for the fulfilment of the vision. This does not imply that they should never question or talk about the vision, or discuss how it should be carried out. Some leaders have been so possessive about their call or vision that they never allow one to question anything about it or share in making decisions. After a while, it becomes very unsound and almost exclusive. The person who receives the vision will not necessarily always know how it should be undertaken. If you are blessed with good, loyal co-workers who are not seeking to take over, control or betray, then God will give them good ideas. Then they can help strengthen and develop the work in the right way.

  1. Why do leader need Vision?

The leader’s job is to set the organization’s vision. Once it is established, staff must be brought into in the execution and implementation of that vision. Personal leadership and motivational leadership are the same. To lead others successfully, you must first become a role model.

Leadership is about doing what’s right. Leadership is not about doing what’s popular. Corporate results will be based on your ability to be authentic and have integrity. Consider leadership as a three-legged stool standing on vision, integrity and compassion. Remove one leg and the whole thing topples. Let’s examine each one.

As the leader, your vision paints the target. It sparks and fuels the fire within the organization and draws everyone forward, and it illuminates the way others are to follow. When you create the vision, adopt a philosophy of long-term, pro-active thinking. Let everyone know how the vision will change the Churches or organization.

Having created and clarified the vision, you must market it to get a wholehearted buy-in from the people responsible for executing it. A shared vision involves everyone working together to make improvements. Without buy-in from your people, it cannot succeed. As a leader, you have an opportunity to create a vision for your people that enable them to bring the corporate vision to fruition.

  1. Visionary leadership 

Visionary leaders are the builders of a new dawn, working with imagination, insight, and boldness. They present a challenge that calls forth the best in people and brings them together around a shared sense of purpose. They work with the power of intentionality and alignment with a higher purpose. Their eyes are on the horizon, not just on the near at hand. They are social innovators and change agents, seeing the big picture and thinking strategically.

There is a profound interconnectedness between the leader and the whole, and true visionary leaders serve the good of the whole. They recognize that there is some truth on both sides of most polarized issues in our society today. They search for solutions that transcend the usual adversarial approaches and address the causal level of problems. They find a higher synthesis of the best of both sides of an issue and address the systemic root causes of problems to create real breakthroughs.

  1. Conflict and Change

We live in constant change. Businesses have to continue to evolve and change in order to compete, to keep up with new technologies, to recruit and retain the best employees. Individuals have to change, learn and grow professionally just to stay current with the requirements of their jobs, let alone move up in their organizations and chosen careers.

One of the inevitable facts of being in a transition is that it evokes conflict. This is as much the case for individuals as it is for organizations. Change and transition create friction and conflict. But this is not the problem most of us take it to be. In fact, conflict is a wonderful gift it is the engine that drives evolution.

There is nothing inherently wrong with conflict. This is good news, because conflict appears to be inherent in the structure of the universe, so there is no escaping it. As any physicist would tell us, if there were no conflict among forces there would, quite simply, be no physical universe as we know it. Instead we would have a steady state, with no change of any kind, nothing new (and nothing old), no evolution.

The great gift of conflict is that it carries within it the seeds of something new and potentially better than what has been. As Albert Einstein noted, “The significant problems we face cannot be solved at the same level of thinking we were at when we created them.” Conflict serves as the messenger telling us we that can no longer fruitfully remain at the current level, that is time to evolve. More importantly, it is by successfully harnessing the generative energy of conflict that we can find our way to the next level.

  1. Leadership Vision Fundamentals

While an organization may not have such an intrinsically compelling vision as Re-Cellular (is a mid-sized company that refurbishes, repairs and resells wireless phones and other electronic devices), your leaders can inspire with their own vision. In fact, most businesses were started because the founder had a vision about what he or she could create. Sharing that vision with others in a way that compels them to act is the secret to a successful leadership vision.

These are the fundamentals necessary for a vision that excites and motivates people to follow the leader. The vision must:

  • Clearly set organizational direction and purpose;
  • Inspire loyalty and caring through the involvement of all employees;
  • Display and reflect the unique strengths, culture, values, beliefs and direction of the church organiz  ni ation; 
  • Inspire enthusiasm, belief, commitment and excitement in company members;
  • Help employees believe that they are part of something bigger than themselves and their daily work;
  • Be regularly communicated and shared;
  • Challenge people to outdo themselves, to stretch and reach.

Conclusion 

Leaders need to be inspirational, creative and innovative, ready to embrace change and with a long-term vision for achievement. Effective leaders manage by example and in doing so, develop their teams. It requires leaders who can motivate, problem solve, acceptance and build great teams. Leadership is setting a new direction or vision for a group that they follow. 

Above all, great leaders have a deep understanding of change and how to guide and manage the kind of change that leads to improving outcomes for young people.

Mitisath Basumatary

Christianity in the Bodo Community: A Historical and Cultural Analysis

Introduction

The Bodo community, one of the indigenous groups in Assam, India, is distinguished by its rich cultural heritage and a complex history characterized by struggles for identity and recognition. The advent of Christianity in this community marked a transformative shift, significantly altering its socio-cultural landscape. This change brought new opportunities for education, health care, and social upliftment, which were crucial in addressing the community’s evolving needs. This article delves into the historical journey of Christianity among the Bodos, exploring the contributions of various missionary groups, including American Baptists, Catholics, and Presbyterians. It highlights how these efforts not only facilitated the spread of Christian teachings but also played a vital role in the community’s cultural revitalization and socio-economic development. By examining this intersection of faith and culture, we can better understand the profound impact Christianity has had on the Bodo community’s identity and the enduring legacy it continues to shape today.

Christianity in India and Northeast India

Christianity’s history in India traces back to the arrival of St. Thomas the Apostle in the 1st century, who is believed to have preached along the Malabar Coast and established early Christian communities. This foundation was expanded during the colonial era with the arrival of Catholic missionaries, notably St. Francis Xavier in the 16th century, who evangelized in Goa, and Robert de Nobili, who adapted local customs to convert high-caste Hindus. Another key figure was Bartholomäus Ziegenbalg, who worked in Tranquebar and played a significant role in translating the Bible into Tamil, setting the groundwork for broader missionary movements across India. In Northeast India, the 19th century saw British missionaries, particularly American Baptists, establish schools and health care facilities, promoting education and translating the Bible into local languages. Catholic and Presbyterian missions followed, challenging traditional practices and addressing caste discrimination. Despite facing resistance, many communities embraced Christianity for social empowerment and identity reclamation, resulting in unique blends of Christian and indigenous beliefs. Today, Christianity significantly shapes community life, politics, and social movements in the region, fostering education and development.

Baptist Missionaries and the First Steps in the Bodo Community

The first significant contact between the Bodos and Christianity was established by American Baptist missionaries in the early 20th century. While the Boro Baptist Church was founded in 1914, marking an initial foothold for the faith in the community, it was in 1943 that these missionaries set up a center in Guwahati, marking the beginning of organized missionary work among the Bodo people. Their presence laid the foundation for a structured approach to outreach and education within the community. The initiative gained momentum in 1946 when the missionaries opened a boarding school that welcomed Bodo students. This institution not only provided quality education but also facilitated exposure to Christian teachings, resonating deeply with the community’s quest for identity and progress.

A pivotal moment in this spiritual journey came in 1949 when the first baptism of a Bodo village, Jhargaon in North Kamrup, took place. This event symbolized a significant step towards the establishment of Christianity among the Bodos, marking the transition from mere contact with the faith to active participation and commitment. The baptism was not just a religious milestone; it represented hope and renewal for many Bodos seeking a transformative path amidst the socio-cultural changes of the time (Borah, “Christianity and Bodo Identity”, 2015, p. 112).

The American Baptist missionaries’ efforts were instrumental in fostering a sense of community and identity among the Bodos. Their educational initiatives empowered many young Bodos, equipping them with the skills and knowledge necessary to navigate a rapidly changing world (Brahma, “Bodos and Education”, 2018, p. 87). Overall, the work of the Baptist missionaries laid a critical foundation for the integration of Christianity into Bodo society, setting the stage for further growth and development within the community.

The Santal Mission and Early Conversions

Simultaneously, the Santal Mission, based in Dumka, Bihar, reached out to the Bodo community. Their efforts in the Goalpara district began to attract the attention of many Bodos as early as 1887. This outreach not only invited numerous individuals to embrace Christianity but also laid the groundwork for a significant number of conversions within the community. The Santal Mission’s approach demonstrated the effectiveness of localized missionary efforts, reflecting a growing interest in Christian teachings among the Bodos.

The outreach initiatives of the Santal Mission highlighted a crucial shift in the spiritual landscape of the Bodo community. As Bodos encountered Christian teachings, they found an alternative to their traditional beliefs, which they felt were increasingly inadequate in addressing their evolving social and cultural needs. This transformative period allowed for a blending of faith and identity, as many Bodos began to see Christianity as a viable path to personal and communal empowerment (Borah, “Christianity and Bodo Identity”, 2015, p. 134).

The conversions facilitated by the Santal Mission not only expanded the Christian presence in the region but also fostered a sense of community among the new believers. These early efforts laid the foundation for the ongoing growth of Christianity among the Bodos, setting the stage for future missionary activities and deepening the relationship between the Bodo community and the broader Christian faith (Brahma, “Bodos and Education”, 2018, p. 102).

The Role of Local Leadership

As Christianity began to take root among the Bodos, the emergence of local leaders played a pivotal role in shaping the community’s spiritual landscape. These individuals assumed pastoral responsibilities, fostering a sense of ownership and belonging within their communities. This shift toward local leadership was essential for establishing a truly indigenous church, allowing the Bodos to integrate their cultural identity with their newfound faith. Local leaders understood the unique traditions, languages, and customs of the Bodo people, which enabled them to present Christian teachings in a relatable context. 

By adopting a leadership role, these figures facilitated a smoother transition for the community as they navigated the complexities of embracing Christianity. This approach helped mitigate potential tensions between traditional Bodo practices and Christian beliefs, allowing the faith to flourish without compromising cultural integrity. The commitment of these leaders inspired confidence among community members, leading to increased participation in church activities and religious services. Over time, this grassroots movement resulted in the conversion of several Bodo villages along the northern banks of the Brahmaputra River. As more villages adopted Christianity, the presence of the faith became increasingly established in the region. This growth not only strengthened the community’s religious fabric but also encouraged social cohesion and collective identity among Bodo Christians. 

Moreover, the involvement of local leaders ensured that the church remained responsive to the specific needs of the Bodo community, thus reinforcing the idea that faith could coexist with and enrich their cultural identity. This harmonious integration of Christianity and Bodo heritage illustrates the transformative power of local leadership in fostering both spiritual growth and cultural resilience (Borah, “Christianity and Bodo Identity”, 2015, p. 145; Brahma, “Bodos and Education”, 2018, p. 115).

Early Catholic Efforts

The Catholic Church’s involvement with the Bodos began in 1893, albeit at a slower pace compared to Protestant missions. Initially, the Church focused its efforts on hill tribes, leaving the plains including Bodo territories relatively underserved due to limited resources and personnel. This lack of attention meant that the Bodo community did not experience the same early influx of Christian influence as some neighboring groups. It was not until 1928 that a significant breakthrough occurred with the arrival of Father Piaseski in Udalguri. His mission marked a turning point, as he conducted the first Catholic baptism of a Bodo individual, thereby establishing a foundation for further outreach. This baptism symbolized the beginning of a new spiritual journey for the Bodos, opening the door for the growth of Catholicism within the community.

Father Piaseski’s efforts, alongside those of later missionaries, aimed not only to spread religious teachings but also to address the social and educational needs of the Bodos. By focusing on these aspects, the Catholic Church sought to foster a holistic approach to community development, laying the groundwork for a lasting relationship with the Bodo people (Smith, “Theology of Mission”, 2004, p. 87).

Growth of the Catholic Community

The subsequent years saw a concerted effort by Catholic missionaries, particularly Fr. Marengo, who became a vital figure in the establishment of the Catholic Church among the Bodos. His commitment to learning the Bodo language and creating religious texts in it helped bridge the cultural gap, allowing for a more profound connection with the community. By the mid-20th century, multiple Catholic missions had been established across Bodo villages, particularly in Kokrajhar and Kamrup districts.

Establishment of Educational Institutions

Education was central to the Catholic mission’s approach to engaging the Bodo community. The establishment of boarding schools and various educational institutions provided essential support for Bodo youth, empowering them and creating pathways for upward mobility. These initiatives were more than mere educational endeavors; they served as crucial platforms for fostering a deeper understanding of both Christian values and Bodo cultural heritage. By prioritizing education, the Catholic missionaries facilitated the spread of Christianity while simultaneously contributing to a broader socio-cultural awakening within the Bodo community. The schools became spaces where Bodo students could explore their identity, learn about their rich traditions, and develop a sense of pride in their heritage. This dual focus not only enhanced their academic capabilities but also encouraged a reclaiming of their cultural roots.

As Bodo youth engaged in educational opportunities, they were better equipped to navigate the complexities of modern life. The skills and knowledge gained through these institutions helped them challenge socio-economic barriers, leading to greater participation in various sectors of society. Ultimately, the Catholic Church’s commitment to education significantly transformed the Bodo community, fostering a spirit of resilience and cultural pride (Martinez, “Education and Identity in Missionary Contexts”, 2015, p. 102).

Scottish Presbyterian Church Engagement with the Bodo Community

The Scottish Presbyterian Church initially concentrated on the Nepali community in Darjeeling but expanded its outreach to the Bodos of Jalpaiguri district in the late 19th century. This shift marked a significant turning point for the Bodo community, as the church’s efforts led to a considerable number of Bodos embracing Christianity. The missionaries not only shared religious teachings but also engaged in cultural studies, translating religious texts into the Bodo language, which facilitated deeper connections with the community. This engagement contributed to the growing diversity of religious beliefs among the Bodos, allowing them to explore a faith that resonated with their cultural identity. As more Bodos adopted Christianity, it became an integral part of their social fabric, fostering a sense of community and shared values. The Scottish Presbyterian Church’s outreach played a vital role in shaping the religious landscape of the Bodo community, enriching its cultural and spiritual life (Smith, “Presbyterian Missions in India’, 2010, p. 134).

Cultural and Linguistic Contributions

The missionaries associated with the Scottish Presbyterian Church conducted extensive studies on the Bodo language and culture, recognizing the importance of language in fostering genuine connections with the community. Their efforts in translating religious texts into Bodo not only made Christian teachings accessible but also validated the linguistic heritage of the Bodo people. Additionally, the production of educational materials in the Bodo language further enriched the cultural landscape, allowing the community to engage with Christianity in a way that resonated with their unique identity. This approach helped bridge the gap between traditional Bodo beliefs and the new Christian faith, enabling a harmonious integration of both. By emphasizing the importance of local language and culture, the Scottish missionaries ensured that the Bodos could embrace Christianity while retaining their cultural distinctiveness. This dual focus on linguistic and cultural preservation played a crucial role in the long-term acceptance of Christianity within the Bodo community (Anderson, “Language and Faith in Northeast India”, 2015, p. 88).

The Anglican Church and Linguistic Scholarship Missionary Work in Darrang

The Church of England (Anglican Church) commenced its missionary work among the Bodos in 1860, marking a significant development in the region’s religious landscape. Rev. Sidney Endle arrived in Tezpur in 1864 and was instrumental in establishing a lasting presence in the Darrang district. His extensive studies of the Bodo language and culture were foundational, leading to the translation of parts of the New Testament into Bodo, which made religious texts more accessible to the community. This effort was not merely a means of conversion but also a way to honor and validate the Bodo linguistic heritage, allowing the community to engage with Christianity while preserving their unique cultural identity. Endle’s work significantly contributed to the integration of Christian teachings with local traditions, fostering a mutual respect that encouraged the acceptance of the new faith. Furthermore, Endle’s monograph, “The Kacharies,” published in 1911, remains a seminal work on Bodo culture and history, providing valuable insights into their social structures, beliefs, and customs. This publication not only documented the rich cultural tapestry of the Bodos but also served as a scholarly reference that continues to influence the study of Northeast Indian cultures. His contributions to Bodo linguistics and folklore fostered a sense of pride within the community, encouraging further academic exploration of their heritage and inspiring future generations to value their linguistic and cultural roots. Endle’s commitment to understanding the Bodo people went beyond mere missionary work; it was an academic pursuit that recognized the complexity and richness of their identity. The translations and educational materials he produced empowered Bodo individuals, facilitating a dialogue between their traditional beliefs and the teachings of Christianity. This unique approach helped bridge cultural divides, allowing the Bodos to explore their faith without compromising their cultural integrity. In essence, Endle’s contributions laid the groundwork for a culturally sensitive missionary strategy that not only spread Christianity but also celebrated and preserved Bodo identity, significantly shaping the community’s historical trajectory (Endle, “The Kacharies”, 1911, p. 45; Smith, “Linguistics and Culture in Missionary Contexts”, 2018, p. 102).

Impact of Christianity on Bodo Culture

Christianity’s introduction to the Bodo community acted as a catalyst for significant social change, reshaping their cultural landscape in profound ways. The traditional religion of Bathou, rich in cultural significance, struggled to meet the evolving needs of the Bodos in a rapidly changing world characterized by social, economic, and political upheaval. As modern influences began to permeate their lives, many Bodos found solace in Christianity, perceiving it as a faith that could meet their spiritual and social aspirations. This transition was not merely about adopting a new religion; it represented a deeper quest for identity and meaning in an increasingly complex society (Mishra, “Christianity and Indigenous Cultures in India”, 2012, p. 135).

The shift towards Christianity also allowed many Bodos to reclaim their cultural identity, which had been diluted under the pressures of Hindu assimilation. Over the years, the encroachment of Hindu cultural practices and beliefs led some Bodos to distance themselves from their own traditions. By embracing Christianity, the Bodos forged a new path that integrated their tribal identity with a global community, affirming their place within the larger Indian context. This dynamic facilitated a renewed appreciation for their indigenous heritage, enabling them to celebrate their distinctiveness while engaging with broader socio-political narratives (Bordoloi, “Cultural Identity and Religious Conversion in Northeast India”, 2015, p. 78).

Moreover, Christianity provided a framework that respected Bodo heritage while inviting them to engage with new ideas and values. This dual engagement allowed for a harmonious coexistence of old and new, where traditional customs could be celebrated alongside Christian teachings. For many Bodos, this synthesis was empowering, as it fostered a sense of belonging that transcended traditional boundaries. The integration of Christian practices into their cultural milieu often manifested in the adaptation of local customs within church activities, creating a unique Bodo Christian identity (Choudhury, “The Bodo Community and Its Transformation”, 2017, p. 112).

Education played a pivotal role in this transformation. Various educational initiatives established by missionary groups, such as boarding schools and vocational training centers, empowered Bodo youth and opened avenues for personal and communal growth. The emphasis on education not only facilitated the spread of Christianity but also contributed to a broader socio-cultural awakening among the Bodos. This educational focus instilled a sense of national consciousness, enabling Bodos to recognize their worth and potential in the socio-political landscape of India (Dutta, “Education and Social Change among the Bodos”, 2019, p. 205).

The missionary emphasis on literacy, critical thinking, and ethical values fostered an environment where Bodo individuals could excel academically and socially. This academic empowerment allowed Bodo youth to take on leadership roles within their communities and contribute positively to society. The recognition of their capabilities fostered a sense of pride and self-worth, leading to increased involvement in social, political, and economic spheres.

Furthermore, the establishment of health care initiatives by Christian missionaries also played a significant role in the transformation of Bodo society. These efforts addressed pressing health issues within the community, promoting overall well-being and economic self-sufficiency. Missionaries provided access to medical care that was previously unavailable, thereby improving the quality of life for many Bodos (Sarma, “Health and Healing Practices in North East India”, 2021, p. 134).

In essence, the impact of Christianity on Bodo culture extends beyond mere religious conversion; it represents a comprehensive transformation that has shaped their identity, aspirations, and future. By acting as a catalyst for social change, reclaiming cultural identity, and fostering education and empowerment, Christianity has woven itself into the fabric of Bodo life. The legacy of this transformation is evident in the community’s resilience and adaptability, as they navigate the complexities of modernity while cherishing their unique heritage. As the Bodo community continues to evolve, the influences of Christianity remain a vital part of their historical journey, guiding them toward a future enriched by both tradition and innovation (Nath, “Christian Mission and Tribal Identity in Northeast India”, 2020, p. 90).

Socio-Economic Development Initiatives

Christian missionaries have played a pivotal role in enhancing health care access and socio-economic development for the Bodo community, significantly improving their quality of life. The establishment of health care centers addressed critical health challenges, providing essential medical services and promoting preventive measures related to hygiene and nutrition. Additionally, vocational training programs equipped community members with skills for greater economic self-sufficiency (Barman, “Health and Development in Northeast India”, 2018, p. 142). Motivated by principles of human dignity and love for one’s neighbor, missionaries actively engaged in holistic development initiatives, including the establishment of educational institutions that empowered the Bodos (Dey, “Missionary Work and Social Change in Assam”, 2019, p. 98). The legacy of this involvement is evident in the numerous educational and health care institutions that continue to operate today, fostering unity and solidarity among community members. These institutions have produced a generation of Bodo leaders engaged in governance and social activism, reflecting the resilience and adaptability of the community in navigating modern challenges while preserving their cultural identity (Mishra, “Christian Missions in Northeast India: A Legacy of Transformation”, 2021, p. 205).

Conclusion

The journey of Christianity within the Bodo community exemplifies the transformative power of faith and education, significantly influencing the cultural and social development of the Bodos. From early missionary efforts to the establishment of local churches and educational institutions, Christianity has provided the Bodos with tools to navigate the complexities of modernity while preserving their unique identity and heritage. As the community evolves, the legacy of Christian missionaries plays a vital role in shaping its history, fostering growth, and cultivating a renewed sense of belonging. This exploration reveals not only the profound impact of missionary work but also the resilience and adaptability of the Bodo people in the face of change. The future of the Bodo community is characterized by the interplay of tradition and modernity, serving as a testament to their enduring spirit and cultural richness. By integrating Christian teachings with indigenous practices, the Bodos reclaim their identity while addressing contemporary challenges, empowering many within the community and promoting education and socio-economic development. Ultimately, the journey of Christianity among the Bodos underscores the potential for faith to inspire social transformation and community cohesion. As they look ahead, the Bodo community draws strength from their history and the teachings of Christianity, ensuring that their cultural narrative remains vibrant for generations to come. Through this lens, the Bodos embrace their past while forging a hopeful future enriched by both tradition and modernity, demonstrating how faith can play a pivotal role in shaping a community’s identity and aspirations in an ever-changing world.

Bijith Narzary

Impact of Hindutva on Christian Communities in India

Introduction

In contemporary India, the socio-political landscape has witnessed a complex interplay of cultural, religious, and political dynamics, prominently shaped by the ideology of Hindutva. This ideology, which emphasizes a Hindu nationalist perspective, has had profound implications not only for the majority Hindu population but also for various religious minorities, including the Christian communities in the country.

The Impact of Hindutva on Christian Communities in India tells a compelling story of obstacles and transformation. From discussions over religious conversion legislation to incidences of communal violence, Christians in India have struggled for identity and rights in the face of an evolving national ethos. This article dives into the various aspects of this influence, including socioeconomic inequities, legal frameworks, and the broader ramifications for religious diversity and secularism in the world’s greatest democracy.

Through nuanced analysis and real-life narratives, this article seeks to unravel the complexities surrounding the experience of Christian communities under the shadow of Hindutva, shedding light on both the adversities faced and the resilience demonstrated in navigating these turbulent waters.

Historical Context

Hindutva, a term coined by Vinayak Damodar Savarkar in the early 20th century, encapsulates a complex ideological framework that has profoundly influenced Indian politics and society. Its historical context traces back to the colonial era and the socio-political developments that shaped India’s nationalist movement. During British colonial rule, India witnessed a resurgence of cultural and religious identity movements as responses to perceived threats to traditional Indian values and practices. This period saw the articulation of a Hindu nationalist sentiment, which sought to unify the diverse Hindu community under a common cultural and civilizational identity. Scholars argue that Hindutva emerged as a response to both British colonialism and perceived threats from other religious communities, particularly Islam and Christianity, which were associated with the colonial powers and seen as foreign influences challenging Hindu traditions.

Vinayak Damodar Savarkar, a prominent figure in the Indian independence movement, articulated the foundational ideas of Hindutva in his 1923 book “Hindutva: Who is a Hindu?” He defined Hindutva not merely as a religious identity but as a broader cultural and national identity encompassing anyone who identifies with India’s historical and cultural ethos, irrespective of religious beliefs. This conceptualization laid the groundwork for Hindu nationalist organizations such as the Rashtriya Swayamsevak Sangh (RSS) and later political parties like the Bharatiya Janata Party (BJP), which have played significant roles in promoting Hindutva ideology in Indian politics.

Post-independence, the concept of Hindutva continued to evolve, influencing debates on secularism, minority rights, and the relationship between religion and politics in India. Critics argue that Hindutva, as practiced by some groups, has exacerbated communal tensions and marginalized religious minorities, including Muslims, Christians, and others. Supporters, however, view it as a means to assert a cohesive national identity and protect Hindu culture in a rapidly changing globalized world.

Understanding the historical context of Hindutva is crucial for analyzing its impact on Indian society, politics, and religious communities. It reflects a complex interplay of cultural revivalism, political mobilization, and identity politics that continues to shape India’s socio-political landscape in profound ways.

Early Encounters

Christianity’s presence in India dates back to ancient times, tracing its origins to the traditional belief that St. Thomas the Apostle arrived in the 1st century AD, establishing one of the earliest Christian communities in Kerala. This ancient foundation of Christianity in India evolved over centuries, influenced by trade routes and cultural exchanges, fostering diverse Christian traditions across the subcontinent.

However, it was during the colonial period, particularly under British rule, that Christianity in India underwent significant transformations. The arrival of European missionaries from the 16th century onwards marked a new phase of Christian presence and influence. These missionaries, representing various denominations such as Catholic, Protestant, and Anglican, engaged in extensive evangelization efforts across India. They established schools, hospitals, orphanages, and churches, contributing to the educational, healthcare, and social infrastructure of the country.

The British colonial administration, while officially secular, often had complex relationships with religious communities, including Christians. Missionaries played roles not only in spreading Christianity but also in advocating for social reforms such as the abolition of practices like sati (widow burning) and promoting literacy among marginalized communities.

The growth of Christianity during this period was not without challenges. It encountered resistance from some sections of Indian society who viewed it as a foreign imposition or a threat to traditional customs and beliefs. Religious conversions, particularly in tribal and lower-caste communities, sparked debates and controversies, shaping perceptions of Christianity among Indians.

Overall, the colonial era marked a pivotal chapter in the history of Christianity in India, characterized by growth, institutionalization, and cultural interactions. The legacy of missionary activities continues to influence Christian communities in India today, contributing to the diverse religious landscape of the nation. Understanding these early encounters provides a context for examining the evolving dynamics between Christianity and other religious traditions within the complex socio-cultural tapestry of India.

Core Principles of Hindutva

Understanding the impact of Hindutva on Christian communities requires a grasp of its core principles:

1. Cultural Nationalism: Hindutva posits that India’s national identity should be rooted in Hindu culture and traditions.

2. Opposition to Foreign Influence: It views Christianity (and Islam) as foreign religions that threaten the purity of Hindu culture.

3. Social Homogeneity: Hindutva seeks to create a unified Hindu society, often marginalizing religious minorities.

4. Political Mobilization: Hindutva advocates for the political engagement of Hindus to achieve its goals, frequently at the expense of minority rights.

Electoral Politics and Hindutva

Electoral politics in India, notably the Bharatiya Janata Party (BJP) and its Hindutva ideology, has had a considerable impact on the country’s Christian communities. The BJP, operating under the ideological umbrella of Hindutva, has used a variety of techniques and rhetoric to marginalize and alienate Christian minority. 

The BJP’s election strategy has included portraying Christianity and other minority religions as potential dangers to Hindu culture and national unity. This story typically includes charges of forced conversions by Christian missionaries, whose efforts are viewed as harming traditional Hindu rituals and ideals. Such language not only instills fear and suspicion in Hindu-majority voters, but it also polarizes religious identities during elections.

Additionally, incidents of communal violence and discrimination against Christian communities have been reported in regions where BJP or Hindutva-aligned groups hold influence. These incidents are sometimes exacerbated by inflammatory speeches or campaigns that demonize religious minorities, including Christians, as part of a broader narrative of protecting Hindu interests. Legal and policy measures influenced by Hindutva ideology have also impacted Christian communities. Proposed laws or regulations targeting religious conversions, often framed as measures against “forced conversions,” have raised concerns about freedom of religion and expression. Such laws, critics argue, could potentially restrict the ability of Christian missionaries to operate freely and practice their faith without fear of persecution or legal repercussions. Furthermore, the intersection of electoral politics and Hindutva has shaped public discourse and policies affecting educational institutions run by Christian organizations. Debates over curriculum content, funding, and management autonomy have occasionally strained relations between these institutions and state authorities influenced by Hindutva ideology.

In response to these challenges, Christian communities in India have often mobilized to defend their rights and uphold the principles of religious freedom enshrined in the Indian Constitution. Advocacy efforts, legal challenges, and alliances with like-minded civil society groups have been crucial in resisting discriminatory practices and promoting interfaith harmony amidst political tensions.

Overall, the electoral politics influenced by Hindutva ideology have had profound implications for Christian communities in India, influencing their socio-political status, legal protections, and cultural integration within the broader fabric of Indian society. Understanding these dynamics is essential for comprehending the complexities of religious diversity and identity politics in contemporary India.

Anti-Conversion Laws

Several states in India have enacted anti-conversion laws ostensibly aimed at preventing forced or fraudulent conversions. While these laws are framed to protect religious freedom, they have been criticized for targeting Christian missionaries and curbing legitimate religious activities. These laws typically require individuals to obtain permission from the state before converting and impose stringent penalties for perceived violations.

Incidents of Violence and Discrimination

Kandhamal Riots (2008): The rise of Hindutva has coincided with an increase in violence against Christian communities. Incidents range from the desecration of churches and Christian symbols to physical attacks on clergy and laypersons. One of the most infamous episodes was the 2008 Kandhamal riots in Odisha, where widespread violence led to the destruction of churches, homes, and the displacement of thousands of Christians.

Attack on Christians in Madhya Pradesh (2021): In a series of attacks in Madhya Pradesh, Christian gatherings were disrupted by mobs who accused attendees of forced conversions. These incidents involved physical assaults on clergy and laypersons, with some individuals being arrested on false charges. The police often sided with the attackers, further exacerbating the climate of fear within the Christian community.

Desecration of Churches in Tamil Nadu (2022): In Tamil Nadu, a spate of incidents involved the vandalism and desecration of churches and Christian symbols. Mobs targeted places of worship, destroying statues and religious artifacts. These attacks not only damaged property but also instilled a sense of vulnerability among Christians, who felt increasingly unsafe practicing their faith in public.

Social and Economic Impact

Marginalization and Economic Disparities: The socio-economic impact of Hindutva on Christian communities includes marginalization and economic disparities. Discrimination in employment, housing, and access to social services has made it difficult for Christians to secure stable livelihoods. In some regions, Christian businesses face boycotts and vandalism, further exacerbating economic challenges.

Educational Institutions: Christian communities have historically contributed significantly to education in India, running numerous schools and colleges known for their high standards. However, the rise of Hindutva has put these institutions under pressure. Accusations of promoting conversions have led to increased scrutiny and regulatory challenges. In some cases, there have been attempts to impose restrictions on the curriculum to align with Hindu nationalist ideals.

Legal and Battles

Legal Battles: Christian organizations and individuals have increasingly found themselves embroiled in legal battles. These include challenges to anti-conversion laws, property disputes, and allegations of forced conversions. The judiciary’s role has been critical in these matters, with mixed outcomes. While some courts have upheld the rights of Christian communities, others have reinforced restrictive measures.

Institutional Discrimination: Institutional discrimination has manifested in various ways, from biased implementation of laws to exclusion from government benefits. Christian NGOs and social service organizations have faced difficulties in obtaining licenses and funding, particularly when their work involves marginalized communities. The Foreign Contribution Regulation Act (FCRA) has been used to restrict foreign funding to Christian NGOs, hampering their operations and outreach efforts.

Christian Response to Hindutva 

Political Engagement: Christian communities have sought to increase their political engagement to address the challenges posed by Hindutva. This includes forming alliances with secular and regional parties, advocating for minority rights, and participating in electoral processes. Despite being a small percentage of the population, Christian voices have become more prominent in political discourse.

Legal Advocacy: Legal advocacy has been a crucial tool for Christian communities in defending their rights. Christian organizations have engaged in strategic litigation to challenge discriminatory laws and practices. They have also worked to educate their communities about their legal rights and avenues for recourse.

Social and Community Initiatives: Christian communities have responded to Hindutva through various social and community initiatives. These include interfaith dialogue programs, peace-building efforts, and social service projects. By emphasizing their contributions to Indian society, Christians aim to counter negative stereotypes and build solidarity with other marginalized groups.

Case Studies

Kandhamal Riots, 2008: The Kandhamal riots in Odisha in 2008 were a significant episode highlighting the impact of Hindutva on Christian communities. Sparked by the murder of a Hindu leader, the riots saw widespread violence against Christians, including the destruction of churches, homes, and livelihoods. The aftermath left deep scars, with many Christians displaced and facing ongoing discrimination. Efforts at justice and rehabilitation have been slow, highlighting the systemic challenges faced by the community.

Anti-Conversion Laws in Madhya Pradesh and Chhattisgarh: The states of Madhya Pradesh and Chhattisgarh have some of the strictest anti-conversion laws in India. These laws require individuals seeking to convert to another religion to obtain permission from the state and impose heavy penalties for perceived violations. Christian missionaries and social workers in these states have faced harassment, arrests, and violence. The legal battles challenging these laws continue, with mixed success in the courts.

The Role of Christian Educational Institutions: Christian educational institutions, renowned for their quality and inclusivity, have faced increased scrutiny under the rise of Hindutva. Accusations of promoting conversions have led to raids, regulatory challenges, and pressure to alter curricula. Despite these challenges, many Christian institutions continue to operate, emphasizing their commitment to education and social service.

International Perspectives

Human Rights Concerns: The rise of Hindutva and its impact on Christian communities have attracted international attention and concern. Human rights organizations, such as Amnesty International and Human Rights Watch, have documented incidents of violence and discrimination against Christians in India. These reports highlight the role of Hindutva ideology in fostering an environment of intolerance and impunity.

Diplomatic Responses: Several foreign governments and international bodies have expressed concern over the treatment of Christian communities in India. The United States Commission on International Religious Freedom (USCIRF) has consistently raised issues of religious freedom and minority rights in its reports on India. Diplomatic responses have varied, with some countries urging India to uphold its constitutional commitments to secularism and pluralism.

Future Directions

Strengthening Secularism and Pluralism: Strengthening India’s secular and pluralistic framework is essential to addressing the challenges posed by Hindutva to Christian communities. This requires a reaffirmation of constitutional principles, legal protections for minority rights, and efforts to promote interfaith dialogue and understanding.

Legal and Institutional Reforms: Legal and institutional reforms are necessary to protect the rights of Christian communities. This includes repealing or amending discriminatory laws, ensuring fair and impartial implementation of laws, and strengthening mechanisms for redress and accountability.

Promoting Interfaith Solidarity: Promoting interfaith solidarity is crucial to countering the divisive narratives of Hindutva. Grassroots initiatives that foster dialogue, understanding, and cooperation between different religious communities can help build a more inclusive and harmonious society.

Conclusion

In conclusion, the impact of Hindutva ideology on Christian communities in India is multifaceted and profound, reflecting a complex interplay of historical, socio-political, and cultural dynamics. From the early encounters during the colonial era to contemporary challenges marked by political rhetoric and legal restrictions, Christians in India have navigated a landscape shaped by both support for religious pluralism and tensions stemming from identity politics. Hindutva’s rise has coincided with instances of discrimination, violence, and communal tensions affecting Christian communities. Episodes such as the 2008 Kandhamal riots stand as stark reminders of the vulnerability faced by minorities in the face of extremist ideologies and localized conflicts. These incidents have not only caused physical harm and displacement but also deepened mistrust and strained interfaith relations.

Moreover, the implementation of anti-conversion laws in several states has raised concerns about religious freedom and the ability of Christians to practice and propagate their faith without undue restrictions or scrutiny. Such laws, though framed as safeguards against forced conversions, have sometimes been misused to target missionary activities and charitable work undertaken by Christian organizations. Despite these challenges, Christian communities in India have demonstrated resilience and perseverance, often engaging in efforts to promote dialogue, understanding, and mutual respect among religious groups. Interfaith initiatives and advocacy for human rights continue to play crucial roles in safeguarding the rights of minorities and fostering a climate of inclusivity and tolerance.

Looking forward, addressing the impact of Hindutva on Christian communities requires ongoing dialogue, legislative reforms promoting religious freedom, and a commitment to upholding the secular principles enshrined in India’s Constitution. It calls for a balanced approach that respects diversity while addressing legitimate concerns about social cohesion and national unity.In essence, the journey of Christian communities in India under the shadow of Hindutva is a testament to the enduring quest for equality, justice, and the preservation of cultural and religious identities amidst a rapidly changing socio-political landscape. By recognizing and addressing these challenges, India can strive towards a future where all its citizens, regardless of religious affiliation, can live harmoniously and contribute to the nation’s shared progress and prosperity.

Bijith Narzary

KAPHALNI LIRNAI (Sungdo Solo)

Dokhorse gami. Be gamini munga Goibari. Goi, khantal bari-bagan jwng bungphobnai somaina gami. Be gamini gejer gejer dwngse sah khwla pis lama dong, arw be gamini sahating jai sanja swnab dwngse pis lama dongbaoyw. Sanja swnab lamani saha guar pwthar. Lamani parnwitingjaibw sari sari biphang laiphang dong. Be guar pwtharaonw Sorkari Gudi Arw Gejer Poraisali dong. Be guar pwtharaonw gongse gaison janai Venture Gwjou Poraisali dongbao. Be Gwjou Porai Salia gaisong janainiphrai 25/30 bwswrsw jabai. Nathai dasimbw sorkarjwng najao jayakhwi. Be poraisali ni mungkhou Danswrang dwngdwng. Mithinw mwnnwi baidibla be Danswrang Gwjou Poraisalia sorkarnjwng regularised khalamjagwnni seti listao dong. 

Be gamini thagiriphra Borophwr gwja. Be gamiyao Hindu-Kristan joywinw gwrwbjlainanwi thayw. Hinduphwra sah khwla lamani swnabha arw Kristanphwra sanjaha thayw. Biswrw somas baidiywi khwidang khwiphwt jabla gaojwng gao hephajab hwjlaiyw. Gamiyao bangdrai lekha gwrwng gwiyablabw ja ese-enwi gwrwng dong biswrw gubun-gubun habayao habson nang thanai jwb.

Be Goibari gamiyaonw Basiram mungni mansi dong. Biyw gami khatini Gudi Poraisalini Gahai Phwrwnggiri mohorwi biban maonanwi hajira mwnnaia bwswrnwi jabai. Nokhorni halwt-a mwjang, arw Iswrkhou phwthaigra Kristo sibiari. Basiramha sanwi bisaphwr dong, houasa Habrang arw hinjaosa Mwina. Houasaya Kokrajhar Sorkari College niphrai B.A. khou pass khalamnanwi nokhorni ha-hu sai-somphoti arw bima-biphakhou jwthwn lanw noao thabai. Habranga B.A. khou pass khalamkhangnaini bwswrse unao, binanao Mwinayabw Kajalgaon U.N. Brahma College niphrai B.A. khou pwjwbw, unao M.A. khou Boro MIL lananwi Kokrajhar University-ao admission layw. Nwi bwswrni unao Mwinaya M.A. khou pwjwbnanwi pass khalamw arw noao wrwinw thayw. 

Mwinaya sase mwjang sikhla, Iswrkhou gwsw gwrbwjwng onsaigra arw Jisu Kristo-a Iswrni bisajla hwnnanwi jiujwng phwthaiyw, biyw noao wrwinw jirainanwi thaya. Biyw som som girjani bibanphwr mwnwbla sukhurbar girja arw Sunday School ni phwrwng giribw maoyw. Bima-biphani bwswn arw bathraphwrkhou neosiya. Hindu-Kristan geder undwi boikhoubw man sonman hwyw. Gaswibw dhwrwmni subungphra bikhou baknaiya arw mwjang mwnw.

Sanse khali Mwinaya gaoni gami kathini Danswrang Gwjou Poraisalini M.C. Body ao gangse aros lai hwbai wrwinw jirainanwi thaslai slai gamini gothophwrkhou arw gamikhou hephajab hwnw sanbai. Okha naiywi Danswrang Gwjou Poraisali ni M.C. Bodyni meeting jayaswi. M.C. Body ni saorainai badi Mwinakhou phwrwnggiri hisabwi saikhonanwi labai arw Gahai Phwrwnggiria M.C. Body ni appointment letterkhou Mwinanwi horbai. Appointment letter khou mwnnanwi Mwinaya okhanaiywi poraisaliao join laphwibai.

Geremsa Goyarya Turibari gamini sase mwjang sengra. Biyw Guwahati University niphrai Political Science ao M.A. khou 1st class rankao pass khalam nanwi phwiyw. Poraipubai thanai somaonw bini bimaya rungsari jadwngmwn. Nokhorni halwta mwjang nona. Nwi bwswrni unao Geremsani biphaya geder jobra jana rungsari jabaoyaswi. Geremsaya 10 bigha hakhou pannanwi biphakhou dahaidwng mwn blablw gwthangwi lakhinw hayakhwswi. Geremsaha sase Jerima mungni binanao dong. Nokhorao biswr bida binanao sanwi loswi. Nokhorni songnai-khaonai sikhwn-sakhwn lakhinai gaswibw binanao Jerimayani akhaiyao thabai. Bima-bipha thwinanwi Jerimaya P.U. pass khalamnanwi gwjou thakw-ao porainw kabu mwnakhwswi. Biyw noaonw thanangbai.

Geremsaya gami khatini Danswrang Gwjou Poraisaliao phwrwnggiri haba maonaia bwswrbrwi jabai. Gwjou Poraisalini M.C. body ni thangkhi badiywi phwrwnggiriphwrni danari bantaya danpayao 4,000 hwnaini thangkhi dong. Nathai sorkari nongwi poraisali janaikai be dan bantakhou dantamjwng mablaba dan mwnsenilo mwnw.

Geremsaya nokhor samblainw jwbwd olokotao gwglwiba. Mondoliao saselo gwrwng sengra, bima-bipha thwijananwi nokhora gerebbai. Raha gwthe jananwi sanse khali mondoli Presidenta bwswr gwdanniphrai mondolini palok bibankhou binw hwbai arw Geremsayabw bi bibankhou najaonanwi labai. Mondolini palokni dan bantaya danseyao 4,000. Mondilini mansiphra Geremsakhou jwbwd mwjang mwnw. Manwna biyw damnai denai arw rwjabnaiaobw mwjang. Nokhorkhou biyw palokni dang banta jwngsw samlaiswi. Jerimayabw mondolini sukhurbar girjani palokni biban maoswi. Paloknini dan bantaya danseyao 2,000. Bijwngsw biswr nokhor samlaiswi. Sorkari sakri hwswnwbw akhaiao rang gwiya. Parseting no rang khaori gwiyini thakhwinw no-bangphwra baipru jipru jalangbai. Jerimiya jwbwd mwjang akhuni sikla. Bwswr thamsw sukhurbar girjani palokni bibankhou maobai. 

Mwnse som sophwibai, Geremsani binanao Jerimakhou sase sengraya khobor laphwibai. Bi sengraya Sorkari Gudi Poraisalini phwrwnggiri haba maoywmwn, danprwmbw regular beton mwnw. Habani radaia raijlainaini gejerjwng se bwswrni unaosw thi khalambai arw sni sanni unao phwinanwi Jerimakhou astham swnanwi galangbai.

Daniya Jerimani bida Geremsaya jwbwd raha gwthe jabai. Ma rahajwng binanao Jerimakhou haba khalamnanwi hornw. Mai gaigra haya 20 bigha dongmwnblabw beni 10 bigha hakhou bima-biphakhou dahainaiyaonw gubunnw pannangbai. Akhaiao thanai 10 bigha hayabw Geremsani sakri hwswnaiyao bondok hwnandwng. Sakri khoubw mwnakswi se bwswr barlangbai. Binanao Jerimakhou haba hornaini soma khatini phrai khatisin jabai.

Sansekhali Geremsaya gaoni ha bondok lagra Mondolini Presidentao thangnanwi gaoni 10 bigha hakhou binw pannw raijlaihwibai. Mahajwna gaoni noaoni biptwi ose jayw. Mahajwna hakhou bainw haywblabw Geremsakhou onkhangnanwi hakhou double bondok lasinnaini bathra jabai. Mahajwnna bungbai, “Nwng unphwrao jebla khabu jayw hwnbla bephwr hakhou nwng sukhonanwi lapinnw hagwn.” Manwna mahajwnna nokhorni halwtkhou nunanwi jwbwd onw. Binanao Jerimakhoubw jwbwd onw. 

Bwswrse unao Jerimani habaya jabai. Habani somao mondolini mansiphwra bidai hwnaini somao boibw dukhujwng gabglungdwng. Manwna Jerimaya bi mondilini sase rapwt dwidengirimwn.

Geremsaya daniya noao harsing jabai. Gwjam bwswra thangw gwdan bwswra phwiyw. Geremsaya sanphrwmbw poraisaliao thangw arw noao phwiyw. Bibdinw Mwinayabw bi gongse poraisaliaonw phwrwng giri haba maoswi. Sanphrwmbw Geremsa arw Mwina sanwijwng lwgw mwnjlaiyw. Mwinani bi poraisaliao maonaia bwswrse bargolangbai. Phwrwnggiri lwgwphra som som Geremsakhou edaoswi, lwgw naigirnw tinswi. Geremsaya minislu mininanwi bungw, “Angni halwtatoh bidikhounw tinbai. Nathai rahaya ma?” bungnanwi siri thayw. Bidinw som som aijw phwrwnggiri lwgwphrabw Mwinakhou edaoswi. Nathai Mwinaya bungw, “Beyw Iswrnisw issa, bephwrw khapalni lirnai. Agni khapalao ma lirnai dono, besw jagwn”. Som som phwrwngiri lwgwphra baidi baidi jahwn lananwi Geremsa arw Mwina sanwiniphrai saha lwngnw dabi khalamw. Geremsa arw Mwina sanwibw gao gaoni issarakhou gubungni sigangao phwrmaibai. Nathai Mwinaya gaoni issarakhou phwrmaidwngblabw mablaba sanswi – “Geremsani nokhorni halwtkhou. Mansiato basi jaya, gwrwng mansi, mohor musriabw basi jaya, nainw mwjang. Nathai nokhorni halwtasw.” Mwinaya gwswjwng gwsw siri siri sankhwmayw arw lwgwphwrnw siri siri phwrmaiywbw.

Geremsayabw siri siri sanw, angni nokhorni halwta mwjang nonga. Mwinayiki angni nokhorkhou gonaigwn? Malai Mwina mwnni nokhora jwngblao mablao. Geremsaya sanw poraisalia sorkarjwng tabbwinw gonai jaywbla gubun bathra jagoumwn. Nathai sorkara mabla gonaigwn beni sima gwiya. Jaikhi jaya manw biswr sanwibw khapalni lirnaikhousw nenanwi dong. 

Sansekhalini bathra. Kokrajhar Baganpara gaminiphrai sase jwhwlaoa Mwinakhou nainw phwiyw. Sengrani munga Dupang. Bini biphaya Iswrkhou gigra sase subung. Dupang ni biphaya Iswrkhou sibigra janaikhainw nokhora asirbad mwndwng. Dupangabw mwjang sengra. Mondoliphwrao girja lukhangnw dan hwyw. Biyw BTC ao contractor haba maoyw. 10, 12 khoutini rang ni malik. Dupangha sase binanao dong. Munga bini Nijima. Mwinakhou Kokrajhar Bodoland University ao M.A. poraijlainaiyao Nijima arw Mwina sanwijwng lwgw mwnjlainanwi Mwinakhou naiphwidwng. Nijimaya haba jabai. Dupanga contractor hisabwi Guwahati Dispurao thangnangou jabai thaywmwn. Dupangha Guwahati nwgwrao gongse building ao flat lanai dong. Mwinaya Dupang ni nokhorni halwtkhou mwjang mithigou. Binikhainw bima-biphani bathrakhou neosiya labanw julini radai hwbai. Dupangabw Mwinakhou nunanwi posaibai. Mwinaya sanbai, bima-biphaya jaikhou hastaiyw benw angni khapalni lirtnai. Raijlainaini gejerjwng habani octokhoubw thi khalamjlaibai. 

Okhanaiywi Geremsa arw Mwina:

Sanwibw poraisaliao phwibla phwrwnggiri staff aa gunu-gana raijlaibai. Mwinakhou mwiya Kokrajharni sase contractor sengra naiphwibai arw habani octokhou thi khalamlangbai hwnnanwi. Geremsayabw bi bathrakhou mithibai. Bathrakhou mithinanwi Geremsaya gwswkhou baiglinai mwnbai. Nathai rahaya ma? Gwswjwng gwsw biyw gwdw gwdw sannw hombai. Biyw class bw lanw hayakhwswi, khoro sadwng hwnnanwi gahai phwrwnggirinao aros gabkhonanwi noao thangpinbai. Gaswi phwrwnggiri staffa andaibai arw gahai phwrwnggirinao swngbai, Geremsa sira boha thangkhw hwnna. Gahai phwrwnggiriya khoro sananwi noao thangpinnaikhou boinwbw kwnthabai. Geremsaya noao thangpinnaikhou mithinanwi Mwinaya mwkhang swm swm jananwi siri thabai. Boibw phwrwngiri staffa Geremsa arw Mwina mwnni julikhou nenanwi dongomwn. Nathai ma khalamnw, biyw gaswibw khapalni lirnai.

Okhanaiywi Geremsaya Mwinanw gusung laijam lirnanwi horbai. 

Onjali binanao Mwina, 

Sigangao Iswr Apha ni onnaijwng lwgwsw angni baiplenai gwswniphrai onnai hornaikhou najaodw. Ang mwiya poraisaliao thangdwngmwnblabw nwngni gaham radabkhou mithinanwi angni gwswa dukhu dahajwng class lanw hayakhwswi. Arw ang noao phwipinnw gwnang jadwngmwn. Jwng sanwijwng julini gwsw jadwngblabw ang da bujibai bephwr gaswibw Iswrni sannai baidiswi jayw. Ang bara gwlaojou lirnw haliya. Ang mijingtibai nwngni gwthar juliya jwi-jwi mwi-mwiywi jananwi thangthwngswi. Bekhounw angni baiplenai gwswjwng bwr horbai.

Gwjwngthwng

Ang nwngni bida,

 Geremsa

Mwinaya Geremsani laijamkhou mwnnanwi poraibai. Arw jwbwd dukhujwng mwdwi ruku-ruku bisnayao gabbai arw Mwinaya laijam lirhor pinbai. 

Onjalu Ada Geremsa,

Sigangao Iswr Aphani bisajla Jisu Kristoni mungwi angni gwrbwni onnai hornaikhou najaodw. Angni gwrbwni dukhu dahajwng megonao bungpaonai mwdwikhou nwngni gwthar agda akhaijwng najaobaodw. Ang nwngni laijamkhou porainanwi angni gwsw gwrbwa kamglijwbdwng. Angni gwsw gwrbwa dabw nwngniaonw dong. Nathai ma khalambaonw, janw hagou angni khapalao bidinw lirnai dong. Dukhu damwnswi ada. Bima-bipha bidaphwrni narsingnaiyao ang bebaidi janangbai. Nwng angnikhrui sabsin hinjao mwnthwngswi. Ada haywbla habayao nujaphwinw najadw. Hambai.

Gwjwngthwng ada,

Ang – Mwina.

Sni sanni unao Mwinani habaya jabai. Habakhou Mwinani bima-biphaya gaoswrni noaonw kungnanwi horbai. Geremsaya Mwinani habayao nujaphwinw hayakhwswi. Mwinaya habani sni sanni unao poraisaliao maonaikhou nagarnaini aros bilai hwlangbai.

Mablabanw nwi bwswr bargolangbai. Geremsani khapala geobai. Assam sorkara Assamni makase venture gwjou poraisaliphwrkhou sorkari khalamnaini Assam Tribune are baidi baidi paper phwrao pwsaobai, arw lwgwse sorkara nwi bwswrni arrear hwnaikhoubw pwsaobai. Boibw venture gwjou poraisalini phwrwnggiriphwra rongjabai, bajlobai arw sorkarkhou hambai hwbai. Geremsani hang lanaiya gusung jabaimwn, da gwlao japinbai. Poraisalia sorkari janainw nwi bwswrni unao nokhorao naigra bengra aijw raobw gwiywilai Geremsaya sase mwjang siklakhou haba khalambai. Swlwngthaiya English Medium jwng porainai B.A. pass. Geremsani hinjaoya nainw mwjang arw akol akhutaiphrabw jwbwd baknaitao. Bini nokhora da atikhalao sigangni baidi nongliya. Sigangao ha pannai, bondok hwnai gaswikhoubw sukho jwbbnw habai arw bari-bagan phwrkhoubw peherbaobai. Geremsaya sigangao cycle jwng poraisaliao thanglai phwilai khalamwmwn, nathai da bike gongse arw scooty gongse baibai. No bang laswi laswi mwjang lubai, arw laswi laswi car baibaobai. Gubunphwrkhoubw biyw hephajab hwswi. Bini nokhora da atikhalao somaina-romaina nainw mwjang jabai. Hinjaoa nokhor bengnw gwrwng. Mondolini aijw apadphwrkhoubw mwjang dwidengnw arw sukhurbar girjanibw palokni jabai. 

Mwina arw Dupang mwnni haba janaiya do bwswr bargolangbai. Theobw biswrha gotho gwiya. Gotho gwiyini thakhwi sansekhali doctornao thangbai. Doctora hinjaohanw gwrbwao gothoni mohor gwiya hwnnanwi bunghorbai. Mwinaya gaokhounw jwbwd dukhu mwnbai. Dupangha dhwn-somphoti rang-rupa thwjase dong, nathai gotho gwiya. Doctorni bungnaibaidi Dupanga gwswao bwlw gwiyi jabai. Mwinaya sanphrwmbw Iswrniao aros khalamswi gotho mwnnw thakhwi. Laswinw Dupanga gaoni hinjao Mwinajwng mwjang gwrwba-gwrwba jajennw hombai. Dupanga sanswi – “Angha thwjase dhwn-somphoti, rang-rupa dong. Nathai angha iyun jwlwi galangnw hayabla be somphoti phwrkhou swrnw hwlangnw?” Binikhainw Dupanga som som jou penanwi hinjaokhou dum dakal khalamphwiswi. Mwinaya gabnanwi gaoni bisaikhou banjaiswi arw bungswi, “Iswra issa jaywbla mablaba angnwbw gotho hwgwn, bekhou ang gwrbwjwng phwthaiyw.” Hinjaoni bathra bungnaikhou khwnasongalaba Dupanga sanphrwmbw jou lwngnanwi noao daorao khalamphwiswi. Guwahatiyao thananwi som som randi aijwphwrjwng som thanghwgra jabai. Biyw jou penanwi som som hinjaokhou bungswi, “Ang hinjao godai lanwswi. Nwng angkhou hengta hwnw mwnnwi nonga.” Biyw Mwinakhou Kokrajharao dwnphwinanwi dantam danbrwi Guwahatiyao flatao harsingwi thagra jabai. Kokrajharao som som phwiywblabw, Dupanga Mwinakhou sasti hwphwiyw. Mwinaya jwbwd swinangbai. Biyw sanphrwmbw Iswrniyao aros khalamswi.

Dupanga hinjao godai lanw thangkhi labai. Mwinayabw bini bebaidi bra bra thangkhi lanaikhou hogar nangbai. Manwna Dupanga gwbang dhwn-doulot rang-rupa dong. Mwinaya jebwkhounw bungnw haliya. Mwinaya bisaikhou makase bathra bungbai, “Nwng hinjao godai laywblabw angkhou neosinw mwnnai nonga. Nwngjwngnw thanw hwnangwn.” Dupanga sanhabnanwi laswinw gonaibai. 

Hinjao godai lananwi bwswrse jabai. Daniya hinjao godaiya swlw bahainw hombai. Hinjao gibikhou hwkharabla ang Dupangni dhwn somphotikhou mwnnai nonga hwnnanwi hinjao godaiya sanbai. Hinjao godaiya swlw bahainanwi hinjao gibikhou nagarnaini Boro somasao aros bilai hwnw bisaikhou jor khalambai. Hinjao godaini narsinnaiao Dupanga hinjao gibikhou nagarnaini Kokrajhar Baganpara Boro somasao aros bilai hwbai. Parsetingjai hinjao godaiya swlw bahainanwi 10 jonsw dutang sengraphwrkhou rang hwnanwi homnanwi dwnbaobai.

Sansekhali Kokrajharni Baganpara gamini Boro somasni apad ni apadgiri arw nehatharinisim bwi 10 jon dutang sengraphwra phwinanwi bungbai, “Dupangni hinjao gibi Mwinakhou nagarnaini aros bilai hwnaikhou gonainangwn hwnnanwi Boro somasni apadgiri arw nehathari sanwikhou dumki hwbai.” Boro somasni apadgiri arw nehathari sanwibw siri thabai arw dutang sengraphwra bungbaobai, “Nwngswr sanwibw bathrakhou khwnasongabla nathai bathraya bwrwiba jagwn.” Bidi bungnanwi thangbai. Apadgiri arw nehathari sanwibw gikhangnai sophwibai. 

Okhanaiywi Baganpara Boro somasni apadgiriya mel lingkhangnw halmajikhou pungaonw tingbai. Belasini 3 ta bajibai, boibw raijw-rajaphwra melao nujaphwijwbbai. Dupangabw be melao phwibai. Boro somasni apadgiriya melkhou bekheojengbai arw melni thangkhikhou bekheonanwi hwnw thakhwi nehatharinw bibang hwbai. Nehathariya Dupangni aros bilaikhou raijwni sigangao poraitinanwi hwgrwbai. Dupanga aros bilaikhou hwdwng hisabwi somasni apadgiriya Dupangkhou raijwni sigangao bungnw hwgrwbai. Dupanga gosongnanwi laijamni thangkhikhou bungbai, “Ang haba jananwi do bwswr barlangbai. Nathai dinwisim gothoni mohor mwnakhwi. Binikhainw ang Mwinakhou nagarnw sanbai. Dinwinw pathwilai bisinw sanbai.” Be bungpunaiyaonw 10 jong dutang sengraphwra phwinanwi bungphwibai, “Dupangni bungnaikhounw gonai nangwn, nongabla bathraya bwrwiba jagwn.” Bidi bungnanwi 10 jong dutang sengraphwra blod thangbai. Daniya apadgiriya Mwinakhou bungnw hwbai. Mwinaya gosongnanwi bungbai, “Ang Dupangkhou mablababw nagarnw haya. Ang Dupangjwng juli janaiya do bwswrnibw bara jabaiblabw dasim ang gotho hwnw hayakwi. Nathai ang phwthaiyw sanse sanse somao Iswra angnw gotho hwgwn.” Mwinani bungnaikhou raijwphwra raobw gwsw hwyakhwswi arw Mwinani bipha-bida sanwibw pathwilai bisinaikhou gonaiya hwnnanwi gwraywi bungdwngblabw dukhuni bathra – somasni mansiphwra Mwina, bipha arw bida bungnaikhou raobw modot khalamakhwswi. Manwna bwi 10 jong dutang sengraphwrni bungnai raokhou lananwi ginai sophwidwng arw Boro somasni apadgiriya raijwphwrkhou bungnw som hwbaodwngmwn. Nathai raijw-rajaphwrabw sri-srai thangjwbbai. Jwbthanaiyao raijwphwrni phraibw raobw jebw bungwilai Boro somasni apadgiriya pongnwisw bathra bungnanwi pathwilai bisinaikhounw pwsaobai. Pathwilai bisinaini sigang dukhujwng gabnanwi Mwinaya Dupangkhou bungbai, “Nwng Dupang, angkhou bebaidi alai silai khalamnw sannaiya nwngbw sanse somao alai silai janangwn” Pathwilai bisinai habapariao Mwinaya gwsw gwiyablabw bra braywi bisi hwbai. Mwinaya jwbwd gabdwngmwn. Dupang arw Mwinaya sanwini gejerao dinwiniphrai houa arw hinjao nonglial hwnnanwi apadgiriya pwsaobai arw melkhou eseaonw pwjwbbai.

Melni gejerjwng Dupang arw Mwina mwnni juliya baibai. Mwinaya gaoni bima – biphani noao phwipinbai.  Mwinani bima-bipha arw bida nokhorwinw dukhujwng bungpaobai. Geremsani bathrakhou dasw gwswkhangbai. Jaikhi jaya manw biyw gaoba gao khapalni lirnai hwnna sanna labai. Mwinaya gwbao som noaonw thanangbai. Mwinani bidaya khatiyaonw thanai U.N. Brahma Academy Poraisalini Principaljwng railainanwi bi poraisaliaonw phwrwnggiri maohwbai. Se bwswr barlangbai. Mwinaya phwrwngnaiyao jwbwd mwjang hwnnanwi boibw gothoni guardianphwra baknaiyw. 

Geremsani haba janaiya sni bwswr jabai. Biyw sase hinjaosa gotho mwnbai. Gothoni munga Mina. Biyw do bwswr jabai. Gothoya jwbwd khuga gwnang. Geremsaya khapal haoria, bini hinjaoya maba mwnse stroke berem jananwi horkhabwi rungsari jananwi thangw. Deha pahamsaliao langdwngmwnblabw biyw hinjaokhou gwthangwi lakhinw hayakhwswi. Nokhorao daniya gao (Geremsa) arw bisajw Mina sanwiloswi. Geremsaya jwbwd jengnayao gwglwibai. Parseting gaoha poraisaliao thangnangou arw bisajw Minakhou classao langnangou jabai. Binikhainw biyw gaoni hinjaoni mansikhou ruati lanangbai arw bisajw Minakhou poraisaliyao langlai labwlai khalamnw gongse pirpili bhara labai. Geremsaya gaoni gothokhou khatini U.N. Brahma Academy schoolao swbai. Gothoya thakhwseyao poraiyw.

Sansekhalini ni bathra. Minani pirpili gariya maba gajri jananwi Minakhou lainw thangakhwswi. Minaya gaokhou langphwigwn pirpilikhou harsingwi nenanwi dong. Gubungphra thangjwbbai. Minaya harsingwi gari nebai thanaikhou nunanwi Mwinaya swngbai, “Ma gari phwiyakhwi nama?”  Minaya bungpinbai, “Whw phwiakhwi Miss.”  Obla Miss Mwinaya gubun pirpili gari lananwi Minakhou noao langbai. Miss Mwinaya Minakhou jwbwd onnw. Minayadi Geremsani bisajw Miss Mwinaya bekhou mithiya. Miss Mwinaya pirpili gari sa sa Minani bima-biphani mungkhou swngbwbai. Mina gothoa bimaya thwibai hwnnanwi khwthayw arw biphani mungkhou mithiya hwnnanwi bungw. Widin khali Geremsani class lanaiya tab jwbnanwi noao sophwigrwdwng. Bisajw Minaya noao sophwigrwmwna biphani garikhou nuhornanwi sitlaniphrai gabjrinanwi bungbai, “Baba jwngniao alasi phwidwng.” Obla bipha Geremsaya no singniphrai no singao lingbw mummy hwnnanwi bunghorpinbai. No singao Mwinaya habhwibla nubai, “Nwngsw Mwina? Biyw mabrwi jakhw??” Sanwibw gwmwlaibai. Mwinaya sofayao jirainanwi siri gongnanwi thabai. Minaya khuga gwnang gotho. Biyw gaoni phwrwnggiri Miss khou bungbai, “Miss, nwng manw siri thakhw?” Obla be somaonw bipha Geremsaya tabnw bisajw Minakhou bungbai, “Alasikhou bebaidi swnglubai thanw nanga mummy, hama.” Unao Minaya bahirayao wngkharlangbai. Mwina arw Geremsa sanwibw gao gaoni jalangnai jiu jariminkhou khwnthajlaibai hangma surhab surhab mwdwi ruku-ruku gabnanwi.

Gwbang dukhuni jiu jarimin khou bekheojlainanwi biswrw sanwijwng julini kwtha gwrwbjlaipinbai. Geremsa biphangni dalai singao dao mwinaya baphwi pinnw khabu mwnpinbai. Hangma hangsani jiu jarimina biswr sanwini gejerao khapalni lirnaiya geopinbai. Dan mwnseni unao Mwina arw Geremsa sanwijwng juli jabai. Boibw phwrwnggiri staffa khusijwng wngkham bwthwise jananwi rongjabai, simanga mwkhthangao japhungbai, khapalni lirnaikhou Iswra kheonanwi hwbai. Gaswibw phwrwnggiriphwrni gwswao khusijwng bungphopbai. 

Dupangni hinjao godai lanaiya brwi bwswr jabai, nathai dasimao hinjao godainaobw gotho gwiya. Hinjaonao na houanao gwrwntiya dong, bungnw haya. Hinjao godaiya sanphrwmbw rang dabibai thayw. Hinjaoni binai badi rangkhou horw. Mablaba hinjao godaiya gaoni accountao joma khalamw. Mablaba gaoni gibi bisaini bisaphwrni accountao swnanwi horw. Laswi laswi Dupangni cash ranga jwbbwnw hombai. Guwahati nwgwrni flat khoubw hinjao godaini dabinai badi bini mungao transfer khalamnanwi hwbai. Kokrajharni ha-hu, building, no-bang hinjao godaini mungao transfer khalamnanwi hwjwbbai. Bini hinjao godaiya sase dutang hinjaoswmwn. Dupanga laswinw dasw bujilangbai. Biyw gubun mansiphwrniphrai unao mithimwnbai biha sigangao haba janai houa dongkhaywmwn. Bi houani jwlwi sanwi gotho dong. Saseya housa arw saseya hinjaosa. Dupangni makase sai somphotikhou biswr gothophwrni mungao namjari khalamnanwi hwbai. Dupangni hinjao godaiya gaoni gibi bisaikhou maba jahwnao butar hwdwng. Biha makase dutang sengraphwrjwng lwgw. Binikhainw biyw bwi sengraphwrkhou nangoublanw bahainw hayw. Dupangni hinjao godaiya bisai gibi thwinaini unao gaoni swlerkhou bahainanwi jahwyw phwrwngw. Gaoni gothophwrkhou gaoni biphani jwthwngao dwnw. 

Nathai Dupanga bi hinjaokhou siklasw sanwmwn. Siklabaidi nainw mwjang jeblaibw tip-topao thayw. Dupangni dhwn doulotkhou nunanwi bi hinjaoya Dupangkhou burkhainanwi haba khalamdwng (court marriage). Gaswibw dhwn doulotkhou gaoni khalamjwbnw hananwi sanse khali houa-hinjao nanglaibai. Unao hinjaoni gubwi jathaiphwrkhou Dupanga mithinanwi hinjaokhou no niphrai huronbai. Nathai ma khalamnw, hinjaoni puslainaiyao Dupanga gaokhounw baogwma nanwi hinjao godainw gaswibw somphotikhou gothaninanwi gwrwnti khalambai, bekhou dasw homdang habai. Biyw hinjao godaikhou no niphrai hwronnw hayakhwswi.

Sanse somao dutang sengraphwra Dupangni noao phwinanwi Dupangkhou no niphrai huron horbai. Dania Dupanga no-bang, rang rupabw gwilia. Biyw sase bibaiariphwrbadi alai-silai janangbai. Un daha jabai, sigangni hinjao Mwinakhou gwswkhangpinbai. Sigangni hinjao Mwinani bungnaikhou pari pari gwswkhangpinbai. Mwinayanw swithw hinjaomwn bekhou Dupanga dasw un daha khalampinbai. Dupanga lama lama bibaiari badi gabbainw hombai. 

Sansekhali Dupanga Mwinakhou Geremsajwng haba japinnaikhou khwnanwi Mwinani kathiao nimaha binw phwidwng. Mwina arw Geremsa sanwibw no-singaonw dongmwn. Bi somaonw Dupanga sitlayao gosonphwinanwi gabjriphwidwng, “Mwina, Mwina” hwnnanwi. Be somaonw Geremsaya no-singniphrai wngkhar bwnanwi, “Nwi Mwina, nwngkhou swrba gabjriphwidwng” – bungnanwi no singao habpinbai. Mwinaya baijw-ao wngkharbwnanwi nubai arw mwmw nangbai, “Nwngsw Dupang? Manw phwidwng nwnglai?” Mwinaya ragajwng bungbai. Dupanga dukhujwng bungbai, “Sigangni jalangnai jathaiphwrkhou nimaha hwdw Mwina. Ang dinwi nwngniao nimahasw binw phwidwng arw jaiywbadibla ang khonsai pinnwswi phwidwng.” Mwinaya bathrakhou khwnananwi, “Ma? Ma bungdwng nwng?”, Mwinaya ragajwng bungbaobai, “Bathrakhou mwjangwi khwnasong Dupang. Jebla ba bwswr simaobw ang gotho hwnw hayakhwimwn obla nwng hinjao godai lanw angkhou dakhrainanwi buglidwngmwn. Hinjao godai lanaini bathrakhoubw unao ang gonaidwngmwn. Nathai angkhoulo nwngjwng thanw hw hwnnanwi. Hinjao godaini bathra lananwi pathwilai bisinaini Boro somasao aros bilai hwbaobai. Beyaohai bra braywi, gwsw gwiyablabw pathwilai bisi hwbai. Bi melaonw houa hinjao nagarhwbai. Angkhou swlerao gothoni mohor gwiya hwnnanwi no niphrai huron horbai. Dinwi angkhou khonsai pinnaini bathrasw bungnw phwidwng nwng? Da ang nwngkhou nimaha hwnaini som bwthwr gwiliya. Angha okhaphwr dantamni gothoni bima janw thangasinw dong. Nwng switansw. Nwng jai lamajwng phwidwng, bi lamajwngnw gwkhrwinw thangpin. Bisara jakhabai, duara pangtebai.”

(Be sungdo solokhou bithang lirgiriya gaoni athing bainanwi thanangnai somao lirnai jadwng)

                                                                          

Rosen Narzary
Jubilee Convenor
Retd. Head Master Hatimara LP School

                                                                                             

PORAISANI MAONANGOU BIBAN

Subung gothosani gwrbwao sitab nanwi thanai wrwrinw gwsw gwrbwni swlwkhou beram gwiyi thar bithangkhi gwswywi orlangnai lama thangkhihornanwi jougashat jiu khangnw lanai gwgw nagorik hisabwi dikhangnw hanaiyanw poraisani swlwngthaini gubwi thangkhi. Jaipra bwi swlwngthaikhou song langnanwi jougashat somaina jiu khanglangnw najanaijwng japhungsarnai mwnlangbai thayw bwiswrnw gubwi gothosa eba poraisa. Bikhainw poraisani jiuao gwthar swlwngthai munafa gwnang khalamnanwi deha gwsw lananwi gubwi swlwngthai mohorwi sona hukogra onthaijwng huko-huko manji-manji subungni eba gaoni tarlaywi orlangnai mwnthwrao luhabnanwi gwthar jiu lukhangnw najanaianw poraisapwrni gahai thangkhi janangou. 

Songsara mwnse rwkwm rwkwmni rongtili. Mansia be rongtilini sapha sapha santri. Be santrianw jiu-daohayao derhasharnai mohorwi gwgwm santri janaini akhu danai. Be akhuni thakhwinw gwthou arw sabsin gwnangti dong. Binikhainw gibi kebao dhiyan nanw poraisa eba gothoni gahai thangkhi. Be thangkhikhou japhunghwnw sankhangnw hanai giyan nangou. Sankhangnai giyana gwrbw bikhlwjwng gwsw johabnai, gwthouywi soro naigirnaini gejerjwngsw pwigwn; gwthou, gwjannwi nwjwr lahornai arw athmani gejerjwngbw baosumnai janangwn.

Subung jiuao susrang haywi eba maoko haywi jebw gwiya. Gubunna jaikhou maonw hadwng bekhou jwngbw maonw hagwn. Saprwm poraisa, youth eba gothoni gwrbw gwrbw mission thanw nangwn. Gibiyao pora-pariyao aidani gyan munafani najanai thagrwnangwn. Manwna jiuni anjat-ao uthrinangoubla gibi swlwngsali anjat-ao japhungsath munafa khalamgrwnangwn. Japhungnaini haba maonaiyanw japhungsarnai labwyw. 

Jeblanw jai aidakhou porainangou oblanw bekhou porainangou, gwlou som, dinwi maogwn, gabwn poraigwn hwinnaianw mwnse gidir beram. Be banai menglinaikhou asroi hwnaiya mansini menglinaikhou hwfthayw. Bikhainw poraisapra dinwi maogwn gabwn khalamgwn hwnnan gwlou somkhou dwntonanwi porainai dhyanao gwsw hwnanwi jiu lukhang naiao najakftabnaiya gwnangsin.

Jerwibw somaina romainaywi dananwi gaokhou jiu daohayao takhtiyari khalamnw thakhwi bijabni sayaolo sima khalamnanwi giyan pwsabnaiao besto thablanw jaya. Songsarjwng jujinaiao ja baidi gwbang jengna jengnijwng mwga mwgi janangw, bebaidi bwipwr badailainaiao derhanw thakhwi gaokhou gubun gubun aidayao takh tiari janan takhanangou. Bijabjwng swmwndw lakhinaijwng lwgwse gubun gubun aidani giyan arjinaiyabw gwnangti. Bibaidinw poraisa jiuao giyan arjinaijwng lwgwse subungkhanti, hadwrao gaoni mwnthaikhou susrangra lananwi gaoni thangkhi eba najanaikhou tirangthatiywi japhungsarhwnw lamakhou sra sra khalamna lanw gwnang.

Bima-biphani parse maonw gwnang gurwi-dodro, maotigubwi mohor, sibigra akolpwranw poraisa jiuao gubun gubun hwdernai hudani nujanai bahagw. Gwjou swlwngthaiaolo mansikhou thar subung mohorwi saikojaya. Judi nwngni bwi gunpwra sithabnai gwiabla.Gwrlwi ouakhou gwsw badi bwdobnw hayw, nathai gwra eba rakanai oua thosekhou bidi bwdobnw haya. Bhas khalamtablabw baigwnsw. Bebaidiywinw poraisa eba sengra gwrlwiaonw sibinai akol, man hwnnai akol, onnai akol arw swiswnai lanai akol buthwmpakhanangou. Bwi akol gwnpwra gibiyao gaoni nokhorao bahaigrwjayw. Noao gaoni bima-biphakhou khulwmnai sibinai dintinaijwng biswrni gangnai lubwinaikhou supungnw thakhwi menglinai haba maonangwn. Gwswao lakhinw gwnangdi – bima-bipha ni onnai arw swiswnaini thakhwinw somaina gami hador besat, dongpang-laipang, dwima-dwisa, ha arw nokhrang buhwmni dongnai manikhounw nwnw mwndwng. Daosin-daola, dwi-or, hajw-hala nunanwi gwjwnnw hadwng. Biswrni juthwnnaiaonw janai-lwngnai, gannai-jwmnai, bijab porainai, dernai-laonai; sanse gwrwng mansi janaiabw. Kristan poraisa eba sengra-sikhlapwra gaoni bima-biphakhou sibinaijwngnw bida-pongbai onnai hepajab hwnaiao gun gwnang janw nangou. Katini subungpwrkhou jwngbw sibinai onnaia porainaijwngnw gaoba gao dhwrwmni gudi aidapwrkhoubw swlwngpanw gwnang, ar nangkhagoubw. Bima-biphakhou man hwbla, ma jayw, ma mwnnw arw man hwyabla ma hwnjayw, ma jalangw bini swmwndwywi Baibelniprai makase balab arw siri (Chapters & Verses) gahaiao lirnai jabai. Poraiblanw mwntinw mwngwn arw swlwngnw hagwn-

  1. Bwswn Bijab – 1:8, 23:22-25, 30:11&17, 20:20, 19:26, 17:6 & 25, 19:13, 15:20, 28:24, 6:20-22
  2. Libi Bijab – 19:32, 20:9
  3. Huda Bijab – 5:16, 18:18-21, 27:16
  4. Git – 127:3
  5. Ongkarlangnai – 20:12, 21:15-17
  6. Matai – 15:4,19:19
  7. Lukas – 18:20, 14:26
  8. Markus – 7:10, 10:19
  9. Timoti – 5:4
  10. Colosia – 4:13, 3:20-21

Atikhalni poraisa eba laimwnpwra bangsinnwi Kristanpwra Baibel bwswnbaidi  maninw, swlinw najanai, arw dhyan thayabla electronic technology computer mugaoa gaokhou homthanw hanaia jwbwd gwbrap bwthwr jabai. Binikainw schooling eba bijab porainaijwng lwgwse Iswrkhou gudi khalamnanwi asha thirangtha lanai arw gaoni bima-biphakhou man hwnai sibinai thabla ma jayw, sao mwnw na bwr mwnw bekhou guarwai sannw thakhwinw gwbang Baibelni balab arw siri pwrkhou lirnanwi hwnai jabai. Kaolainai jayw jesebang Baibel balab arw siri lirnanwi hwdwng Baibel lananwi porainw najadw. Nwngha gwbang giyan mwnderjagwn arw hepajabbw jagwn. Nwngni bima-bipha khou man hwnw makhase lama, bekhou Englishni lirnai jabai mobile ni help lananwi.

Here are some ways to honour your parents:

  1. Show Appreciation: Tell them you love them and give them sincere compliments.
  2. Spend Time With Them: Plan an activity or spend time doing something they enjoy.
  3. Listen To Them: Take an interest in their lives and feelings and listen to their story.
  4. Ask For Theis Advice: Parents can offer a perspective that children can’t always see.
  5. Care For Them: These can include offering tech support, driving them around, or helping them navigate updates on their devices.
  6. Forgive: Forgive their transgressions and extend mercy.
  7. Speak Positively About Them: Speak kindly of them to others and try to tell your friends only positive things about them.
  8. Pray For Them: Pray for your parents, one at a time during your personal prayer.
  9. Keep Them Connected: Keep your parents connected with your family.
  10. Research Your Family History: Research your family history with your parents and take your family name to the church with them.

Pwrwnggiripwrni thingwi maonangou haba:

Gibiyao gaoni ose bima-biphakhou man hwnai, sibinai arw onnai hwnaiya gotho bisapwr eba poraisapwrni dersin arw gibisin maonw gwnang habakha. Poraisa eba bisapwra bima-biphapwrni onga jebw rahayanw gwikhaya. Bima-bipha thwijanai gothopwrni jiu khangnaiao swr besebang dukhu, sath jalla, raha gwthe jananwi malaini baidi baidi rwkwmni khugani rao khwnasongnw hayi jananww gaokhou daha dwikhorao gobonangou jayw. Bikhou raobw mithiywi nonga. 

Nwitiao nwngni porainai jiu khangnai belaao poraisalini pwrwngiripwrkhou man hwnai, sibinai, khulumnai arw dodro akol dintinaiya poraisa eba bisapwrni dersin maonw gwnang eba sannw gwnang haba, sankhanangou arw man hwtharkhanangou. Manwna pwrwngirini najanaiaosw poraisaliya poraisapwrni thakhwi giyani arw swlwngthaini phungka. Poraisaliao gaswi subung maharani jiu khangnaini giyan arw swlwngthaikhou pwrwngjanw mwnnw. Pwrwngiriya gaoni gwsw gwrbwjwng, jiuwi, mahamwi gothokhou eba poraisakhou tuple tuple pwrwngnw najayw, bujihwnw najayw arw gwswao lahwnw najayw. Dinwi nonga gabwn bebaidinw konle konle pwrwngnanwi poraisani unni jiuni swlwngtaiao daoganai aogainai sintha khalamnanwi poraisapwrnw giyan buddhi banghwnw lanaianw poraisapwrkhou swrangao labwnai, poraisapwrkhou jougahwnai lanaianw pwrwngirni derganai. Manwna mwjang janai, daoganai, pass janai, degree, grade, division khou pwrwngiria certify hwabla poraisaya gaonw bungna lanw haya: Ang Metric, P.U, B.A, B.Sc, M.A, M.Sc eba Doctor jabai hwnnai. Gamiari, somasari, mahakhuma, district, state hadorari solainai raijw benggiri police, armyni biban lanai bepwr gaswibw sanseni somao poraisayanw biban lahwinangou jayw. Hador khungnai Doctor janai, Engineer janai, Scientist janai, Master Professor, Principal janaini jamini thakhwibw pwrwngiria pwrwngw arw certify hwyw. Purwngiri certify hwyabla nwngni porainanwi rwngnaia mulampha gwia. Pwrwngiri gaoni Pwrwngnaikhou gonaijanw lubwiyw arw rwnglangjanw lubwiyw. Poraisani sayao benw pwrwngrani asha lubwinai. Rangari halwtao mwjang nonga blabw swlwngthaiao gwjou thakhwni dam gwnang jajanw lubwiyw.

Rangari, somasari, dhwrwmari, gwjwn tashari, ayen khanti, subungari thangna thanaiao orai sukhu gwjwn thanaini giyan pwrwngnai jayw. Gwrwntini sayao saorainanwi khema hwnw-saja hwnaini swmwndwibw pwrwngnai jayw. Binaikhainw poraisapra dhwrwm jwng lwgwse porainaiao lehem khalama labanw pwrwngirini pwrwngnai raokhou besen hwnanwi khwnasongnangou arw man hwnnanwi onsaibai thanangou. 

Noaoni bima-biphaya jwmwn hwnanwi jahwnwnwlo hayw, ganhwnw lo hayw. Dukhu nidanao nenw nainwlo hayw. Maonai dangnaikhou ese enwi pwrwngnw hayw. Nathai pwrwnggirini pwrwngnaia jiu jwbjaseni giyan thahwnaia, rwnghwnaia sannw gwnang. Pwrwngra gwiyamwnbla raobw mansiyanw jebw rwngnai nongamwn. Gwthouywi sanbla pwrwngirikhou jwbwd man hwnangou, khulwmnangou.

Somasari hisabwi haba maonai –

Mansinw somasari jiu nagou. Mansia somas dananwi joywi thanw mwjang mwnw. Mwnse somasao gwbang nokhor thayw. Poraisaya somas arw nokhorni mwnse bahagw. Bebadi hesabwi gwbang somasao eba gamiao girja, mondir, masjid thayw. Bungtinw gwnangdi – Kristan pwrni somasao eba girjayao baidi baidi Pwrbw jayw. Bibaidi Pwrbwpwrao maonangou habayao poraisapwrha lwgw lanw arw maonangou gidir biban dong jerwi – Borodin, Good Friday, baidi baidi. Bwswrari sobhapwrao poraisapwra somasari haba maonaiao hepajab hwnw hayw. Gender undwi, rwngi-rayi mansipwrkhou kinthanw pwrwngnw hayw, eba pwrwngnangou. Gamini eba mondolini ayen abrutikhoubw rwikha khalamnanwi gwjwn tashari labwnw hayw. Nokhor eba somasao bele-beje janai jataini sayao nwjwr hwnanwi saorainaini gejerjwng somadhan khalamnw hayw. Mithingani kwipwt janai jerwi – bangri maonai, or kamnai, bar-hungkhani silingkhar khalamnai, dwi bana jananwi halai hapai janai somao mansipwrni nidankhou nainanwi hepajab hwnaiyao poraisapwrha eseblabw bibang dong, eba hepajab hwtharkhanangou. Gaoni thangkhibaidi porainai swlwngthai lanaini gejerjwngnw gamiyao, mondoliao eba somasao makhase rwngwipwrkhoubw pwrwngnaijwng lwgwsw bwisw gwrapwrkhou man hwnai sibinai hwnanwi gwbang habapwrao hepajab hwnaia baknaithao. Poraisali bondo samoa wrwinw thayalabanw gwnang gederpwrniprai ese-enwi rang-sanda khangnanwi eba bibainanwi bemar-ajar janai sunbungpwrnw hepajabni raha lanwbw hayw. Bijab porainw hayipwrkhoubw som lananwi hangkhw sinaihwnw, lirnw poraihwnw hanaini bebosta khalamnwbw hayw. Bebaidi khalambla jwbwd mwjang jagwn hwnna ang sannw.

Gaoni raijw, harini thingwi sannai:

Poraisapranw raijwni unni nagorik, deshni homtagra, harini sinsri. Bepwrbadi nagorik janaini thakhwinw poraisani gwhw, buhumni bebaidi gwgwm gwhw jaini gwhwmao hadorni khungtai gwhwa swlainangnw. Atom bomb anobik gwhwa jerwi jeraobw maophung jwbnw haya, nathai poraisani khousetia asigur pidingblabw gwdan swlaihwnw hayw. Poraisapra pwlerni, harini asha khalamjatao gaongse laoti badi gwjwng. Benikainw poraisaya gwgw sinta gwthar santhoujwng somasni arw raijwni jougasat habayo bahagw lanaia gwnangti.

Iswra poraisa, bima-bipha pwrwnggiripwrni sayao thananwi bwr hwthwngswi. Poraisani gejerjwng hadora gwjwng jaikhlong.

Jwi Jisuni jwi!

Gitfwr 96:1 – Phwrbuni lagwi dwngse gwdan methai kongdw, gaswi pirtimini mansipwr Phwrbuni mungwi metao kondw

Job 12: 23 – 24 – Biyw jatikhou thikhangw ar songharbw khalamw biyw jatikhou pederw ar pwjwbpinnw. Biyw hadorni gagipwrkhou mithirwngwi khalamw ar maru gwran pwtharbariao andaihwyw.

Bwswn Bijab 11:14 – Giyanni pwrwngnaipwra jiuni dwimu, jebla nwngw nidanao gwglwiyw obla bepwrnw nwngkhou khargohwgwn.

Bwswn Bijab 4:8 – Giyankhou buthumnanwi ladw benw nwngkhou mohan khalamgwn, bekhou dam gwsathar hwnnanwi najaonanwi ladw, benw nwngnw mankhou labwgwn.

Ashini Kr Narzary
Retd. Headmaster
Lontibari L.P. School

Angni Jwnwm Thangnan Thanai Iswrni Onnai Nerswn

Be songsara daohatili buhum, mwdwm arw jiuni.bBe buhumao mansia undwi gotho langtiyawi jwnwm jayw. Rwngkha rakha, somaina bwlwgra, akju- ostro lakhananwi jwnwm japwiya. Beao gwbao jwrnw thangnan thanwbla jiuni mwdwmni ostro , akjupwr nangou.

Jwnwmni unao be ostro akjupwrkhou arjinanwi hwnangou-a Bima-Bipha arw Iswr pwthaiari dhwrwmiyapwrni biban. 

Baibel-ao bungdwng- Mabwrwi thangnan thanangou bikhou gothonw pwrwngdw. Oblanw gaoni thangnan tanai somao gwswkangplaigwn. (Bswsw bijab 22:6). Gaswi gwsw monjwng Iswrkhou ginw onnw ayenpwrkhou gothonw pwrwngdw. Noao, lamayao jirainaiao, undunaiao, sikangnaiao arw kamani maonaiao lagarbw sanjlaiflaidw. ( Huda Bijab 6:7)

Bima biphani gaham bwswn-a gothopwrni thakai sanao, horao rika khalamgra arw kwipwt niprai kargohwgra . ( Bwswn Bijab 6:20-24)

Gao gaoni bisapwrkhou kristan akol arw poramorso hwnai jwng kangdw. (Epesus 6:4)

Nongthargou Bima biphani pwthaiari dhwrwmia pwrni gaham bwswn –bwr-a gotho somniprainw tathar nangou.

Angni jibon-ao jabwnai hajar-hajar jataipwrao mabwrwi bargobwkw thangnan thabwkhw bini bisoi ponnwisw pwrmainw hasthaibai-

Angni thangnan thanai-a Apha Iswrni, gothoniprainw ang mwdwmao nwrjiya bemarjwng gwbang swisw nangnai mansi. Gotho somao angni akhaya parse gwthwi mwn. Matri thwihabgra berambw jadwng mwn. Bonthai sithor bernaibw jadwngmwn. Bonthai sithor bernanwi laipang laiao putujlai nai jadwng mwn. Hospitalized komtam, jaundice, thyphoid jwng jobra twihablainai, tumor operation, ontai operation arw baidi baidi sima gwiywi.

Bepwr gaswikhoubw Apha Iswrni onnai basainai, Bikhou mabrwi mawnw hadwng hwnwbla Aie, Apha arw dhwrwmia mansipwrni bisoinai gabsonai jwngsw.

  1. Jwngni Aie Malathi Narzary-a bias saprwmnibw nam mungkoywi mungkhoywi Iswrnw binaijwng gotaiyw mwn.
  2. Apha-a angkhou bungw mwn damanthi bias nwng Baibel porai swlwng arw aros khalam. Baibel-a duiyo poke mwdwmni jiuni, songsarni Iswrni mwnnwitingbw rwngw mitijwbw. Nwng kekabw porainw mwnakwswi mohor musriyabwsw boi jwngbw mugwi janai jabai- swr nwngkhou haba khalambaonai bias hwnnanwi. Ang jwbwt dukujwng, lajinaijwng hangma surnanwi gabmwmwn.

Sanse kali ang jobra janai somao sase sadhu pwidwngmwn. Nama Susen Sadhu mwn bithang-a angni thakai gabwi gabwi aros khalampwibai tanai mwn. Bithang-a angkhou bungdwng- be gothokhou Iswra gaoni habani thakai saiko dwng mwn hwnnanwi. Bikhou soitan-a nosto khalamnw gajri rog jwng swihwnanawi nosto khalamnw hasthaidwng hwnnan.

Man gwnang amai Mwnsaru Narzary-a bw bungdwng mwn- be angni biyanwikhou Nwng bwkhang basainanwi nwngnihabaao bahaidw hwnnanwi , gabwi gabwi bisonanwi hwlangdwng mwn.

Man gwnang North Gandabil ni palok Phukon Narzary amaiyabw angkhou enainw onnw mwn. Baibel porainw, aros khalamnw pwrwngplaibai taywmwn arw gaham bwswn hwlangdwngmwn.

South Gandabil mondolini man gwnang Johon Iswry, sase pwthaiari dhwrwmia abou-a NELC arw BELC manw gaojlaidwng bini bisoi mwjang tharwi angnw kintalangdwng. Gaham bwswn sabodan bani hwlangdwng.

Bebadinw undwi bwiswaonw gwbang gaham bwswn, bisojanai bwr-a angni sayao Iswrni thangki takanaikai jebw songsarni sika, rwngoti, swlwngtai gwiyablabw, Gaurang Boro baibel School-ao 2 bwswr study course-ni thakhwi ang swlwnghwinw mwnaswi. Man gwnang Rt. Rev. Simson Narzary amai-a gaoni no-ni frainw rang bohonnanwi angkhou 2 bwswr Baibel Course porainaiao modot hwdwngmwn. Lwgwse bininw binanao Madwi Elishri Narzary-abw angkhou gwbang modot khalamdwng mwn. Bi somao ang malaini noaosw ruyati jananwi leng bwinanwi tadwngmwn. 

Baibel school-ao sohwinaini unao gedet lajitao jathai jahwibaobai. Lekha pora rwngwini jahwnnao ang lirnwbw rwnga porainwbw rwnga jayaswi. Principal sir-a Amai Simson Narzary khou bunghorbai damanti Narzary khou gwkrwi langpwipindw hwnnanwi. Arw angkhoubw bungbai nwngthabwinw biniprai thangpindw, biao litnw rwngwipwrni thakhwi nonga hwnnanwi.

Lajinai ginaijwng gabwi gabwi dorsi omasi sanframbw thakwmaywmwn ang. Sanse khali Jisua-nw gaoni akaikhou angni akaiao homnanwi pwrwngbai. Bi somniprainw ang lirtnw arw porainwbw mwjangtharwi rwngyaswi.

Jebla angni 2 bwswr study course-a jwbwnanwi  Diploma Certificate rannw bi somao Principal sir-a bungyaswi – GBBS-ao be gotho-anw boinikurwi rwngouti gwiywi arw udaiywisin mwn. Ang bikhou gole gole tinhorpindwngmwn. Natai dinwi be gotho-asw boinikurwi sabsin swlwngsa jananw mung lakibai. baibel school-ao geder bwr labwbai hwnnanwi gab dwng. Arw angkhou baibel podjwng bujainanwi bwr hwyaswi.

“ nwngswrw gaoswrni dukumanikhou Bini sayao gar manwna Biw nwngswrkhou gwsw hwnaijwng jwtwn layw.” (1 Petor 5:7) 

“ Iswr maonw haywi jebw bisoi gwiya.” Lukash 1:37

“ Mansijwng janw haywia Iswrjwng gaswibw janw hagou.” Markus 10: 27

Sir Birendra Basumathary G.B.B.S. ni principal-a Homilist subjectkhou mwjang arw gwkrwngwi pwrwngw mwn. Sir ni pwrwngnai-a angni gwsw-ao twijase tagwn arw tagasinw.

Man gwnang Sir/Madam, Most Rt. Rev. Emeritus Nityananda Borgoary arw Rtd. G.B.B.S. ni Principal madam Nokisri Borgoyary bithang mwnni angkhou mugwi-a muju-a onnai jwng swiswnanwi pwrwngnai khou ang mablababw baonai nonga. Songsar-ao ang jese sim thangnanwi thagwn esesim Sir/ Madam mwnni gaham bwswn arw bwr-a thabai tagwn.

Sir/Madam mwnna mengnai, banai, tadoni gwiywi, suture kwipwdao ginanwi paosoigra-karkwmagra nongwi suturni sigangao gosongnanwi  Jisuni hwnai akju gwthar gwhw bwlw jwng daoha nangnanwi derhasart jabwnai dinwini subung arw Girja pwrni dwikwnti jiuni mansisw. Sir/Madam mwni bwswn arw bwr-a eseblabw angni dukutiya jibonao dongo bikhou ang pwthaiyw.

Angni jwnwm mwnnaini som- 

*1964 maithaiao angni jwnwm.

*1977/1978 maithaiao Gaurang Boro baibel School, baibel study ao join.

*1980- 1989 Mondoliao Sunday School, Roman School arw Sukhurbar Girjani Palokni. Monthly Rs 40/- arw Yearly 3 mon mai hwyw mwn. Arw Rongjali Mohila Fund Committee ni Secretary bw maobw dwngmwn.

*1993 maithaini 1st June niprai Bongaigaon Circle Women Committee-ao Baibel Women worker ni appointment mwnw arw dinwisim maogasinw dong. 32 bwswrao habbai. Da angni bwisw-a 61 years jabai.

Be gwbang bwswr sanpwrkhou arw Iswrni habapwrkhou maonw angni jiu mwdwma rwngotikhou lananwi mwngbw joygota nonga mwm. Benw gwtang gwthar Iswrni onnaini nerswn arw gedert bwr. ‘Haleluya’

Angni Aei-Apha hepajab hwgra, bwswn hwgra pwrwng guru pwrwng giri boibw bisograpwrni sim angni kulumnai sibinai onnaikhou gwthar gwswjwng jasihorbai.

Jisu-a langpwibla thangpanw, thahwinw Iswr niao boijwngbw lwgw mwnjlainwithwngswi. Benw angni gedert pwthainai borsa. Amen. Gitpwr 34: 18-19.

Miss Damayanti Narzary
North GandabilChurch N.E.L.C.
Bible Women Worker, BCWC.

Ising Nϕjϕr

O,  megon sϕrjigirikou naihor
Onjima gϕiyi ongkhangnai,
Gaoni mithinaijϕng nunaimani, nunϕ mϕni manikhou dabai,
Buhumkhou dϕini sayao phenbai
San, okhapwr, hathorkhi Jϕngblaonai
Gaoni som tikhanaiao raja jahϕbai.

O, mon, gϕsϕkhang
Onjima gϕiyϕi onkhangnai,
Sϕmϕ gϕnang hangkhw biniaolo ujiyϕ
Bϕlϕ gϕnang akhaikhou phϕlaobai
Gϕja lϕithϕya khaonϕi jabai,
Oronbariniprai bankani hadorao dϕidenlangra.

O, jiu, rifikang
Onjima gϕiyi onkhangnai,
Hagarni menglinai jiu hang lanai 
Sungdo dukhuni aros gabnaiao
Isϕrni oraiti sangrang megon
Gϕkhrϕi hepajabni mohorao.

O, bibek bijirt gϕthar lirnaikhou 
Onjima gϕyϕi Bini onnai,
Josephni simanga geder jϕngti iyun radab pwrmaiyϕ
Bida pϕrni mϕnsa bikhou pahaidϕng 
Isϕrni jϕthϕna bikhou pϕjoudϕng, Isϕrni bithangkhi
Dukhu kosto niprai pϕidϕng bϕkhangjanai, hadornangϕi bϕkhangra akhai.

O, Sϕler, gaokhou sudrai
Onjima gϕyϕi Sϕrjigirini jϕthϕn khou gϕsϕao la,
Bathrani bϕlϕjϕng sϕngsarkhou gϕjϕr banan lakhidϕng, 
Jibikhou songrϕika hϕyϕ, 
Dϕi, gangsϕ, biphangpϕra ang dϕi, gangsϕ, biphang jabaoliya pϕrmaiya
Beyao berkhangϕ Bini phϕtaijathao akhu.

O, lϕgϕ gϕhϕ khalam
Onjima gϕyϕi shanti hϕgranao,
Manϕ somkhinϕ jiuni osot
Manϕ gϕnϕ gϕthϕ Sϕrgϕari minislu hornaiao?
Bungphobnai doyani daan
Arϕ hϕsϕmgrani samprϕmbϕni hornai.

Jibion Narzary

HAJW

Wi hajw…..Wi hajw…..
Nwng manw ese bang didwm,
Gwmjwr gosongna dong?
Gaoni sayao gwgwm pwthaina lana didwmwi.
San hor mengnai gwia jase
Boinwbw gwjwnnai, rongjanai
Labwna hwphwiyw nwng.
Nwngni gwjwn mohora
Nwngni didwm mohora
Thangna thanaini thulunga bilaiyw
Jwng subung maharinisim.
Dongo nwngha bw swinw haywi
Gwbrab jengna………..
Saphinw haya nathai jengnaya.
Boha mwnw bidi gun
Bidinw subung maharinw
Dintihor swinw hanai gun.
Gosongna tha nøng orai didøm
Jananwi thulunga subungni
Nathai bwiphwrni andwyao dongo
Sase bigwma swrjigiri Iswr.
Swrgirini swrjinaiya,
Gaswibw wngti gwnang, thangkhi gwnang
Homso haya bujiso haya
Swrjigiri swrjinai
Iswrni swrjinai gaswibw
Bejwng be gwtou swmwndw gwnang.

Goysri Basumatary

Iswrni Mwia

Gwmwthao swmwnangthao
Iswr Aphani swrjinaia
Nwngni Bilitnaia
San okaphwr,
Bar-dwi,
Bwhwigasin dong,
Jug Jug bwswrniphrai,
Gaoni bwhwithi lamajwng.
Berkhnangjwbdwng sankhohaywi,
Jib Junat
Emphou-enla,
Biphang laiphang
Hajw-Hala,
Dwima-dwisa
Be buhum bikhayaonw,
Nwngni thinnaiyaonw.
Nathai
Madi mwia mwia
Nwngni Thangkhialai
Khalamw manw
Songsar jwbnai
Thwinai-ujinai,
Gabnai-mininai,
Bemar ajar,
Dukhu Hangma
Lubwinai nama nwng nainw,
Benw mulugni paotina?
Nonga, Nonga
Be nwngni thangkhi nonga,
Be nwngni gelenai nonga,
Ang mithibai,
Ang bujibai,
Manwna
Nwngni swrjilu onnaijwng—
Nwng lubwiyw nainw,
Subungni gwswkhou,
Gaoni kathiyao thajanw.
binikhainw —
Buhumni dongnai manikhounw
Jaini thakhwi nwng,
Oraisom jwrnw,
Raonwbw som hwa.


Rosen Narzary
Retd. Headmaster

BE BUHUMA JUGAMI NONGA

Be buhuma oraini nonga.
Buhumao gwbang dhwn-doulot dong,
Somaina romaina sanso haya.
Gwjou gahai dhwni gwrib.


Bephwrkhounw lananwi mansini gwswa,
Gwjou gahai sannai phwiyw.
Nathai jesekhi gahai gwjou sana manw,
Buhuma jwngni oraini nonga.


Subung hariya dose som songsarao
Thangnanwi thanaiao, buhumni
dongnai manikhou lananwi duga jayw.
Somni phakhonao gaokhounw baoyw.
Songsaradi jugami nonga.
Bekhoubw sansonw mwna.

Hai….. lwgwpwr buhuma jwngni phamuari,
jiu khangnai badisw.
Benikhainw songsarao thangnan thanai somaonw
Iswrni bwswnjwng thabai langni,
sannwiswni jiuma lananwi manwthw jwnglai
duga janw?


Gangnai gwiya, ukhwinai gwiya,
dukhu daha gwiya orai alw gwjwn.
Bwi Swrgw raijwa sonajwng sirainai,
Rupajwng khundainai,
Somaina romaina bese mwjang.

Mrs. Puspanjali Narzary

Gwrbwni Onnai


Swr nwng gotho sase beseba alai silai,
Boha thangnw nwng harsingwi dukhu dukhu!
Gwiya nwngha mwdwmao gannai
Nainw gwswao khabrang (haliya ang)
Gabkhangw gwswao manwba nwng langtiya
Sohai haliya nama nwng be buhumao
Gwswao gabkhangw……………..;
Phwidw angkou bampwidw mengbai ang
Haliya angni gwsw mwdwm,
Menglibai ang dukhu sohailiya
Bamdw angkhou ganhwdw.
Baoa ang orai dukhu
Swr dong bansonw nwnglo
Ondw nwng najaodw gwrbwni onnai.


Wilson Narzary
North Gandabil Church


Swr Hagou Jwngkou Kristoniprai Bwkharnw
Rome 8:35


Swr hagou jwngkou bwkhanw
Swr hagou jwngkou erkhonw,
Phwrbuni onnnainiphrai
Phwrbuni doyaniphrai;
Haya jwngkhou jebwanw
Haya jwngkhou mungbwanw
Jwng Kristoni onnai mwnbai
Jwng Kristoni bisa jabai.
Haya jwngkhou nasoinaiya
Haya jwngkhou swinangnaiya,
Haya jwngkhou angkhalabw
Haya jwngkhou gannai jumnaiya
Haya thungriyabw.
Jwng Phwrbujwng bwkhang jabai
Jwng Jisujwng basai jabai.
Saula Pauljabai
Phwrbujwng lingjabai
Saula Paul jabai
Jwng Phwrbujwng linghor jabai
Jwng Kristoni onnai mwnbai
Jwng Jisujwng basai jabai.
Gwiya buhumao raobw basaigraya,
Ha arw nokhwrangao
Jisualo jwngkhou bwkhang graya
Phwrbualo subungkhou basaigraya.


Mrs. Biseswary Narzary (B Th)
Women Secretary, North Gandabil Church.


Angni Angw Lwgw


Oh! Angni angw lwgw, angni lamani dithagiri,
Thayw nwng angni serao,
Khwmsi horao hathorkhi, okhapwr jananwi,
Jwngna beseba swrang honwi gwjouao.
Gosongna dongo hajw janan,
Pwidwng lwithwni dwhou janan,
Angni jiu lamayao, khwiphwd, dukhu-dahaya.
Nathai mwnnw jiuao gwjwnnai, rongjanai,
Nunanwi onnai nwngni, bwi krus sani.
Gadilinan jebla angni athinga,
Gobo langw suthurni pao pangdainai hakhorao
Pwlao horna akhai Nwngni
Bwkhang horw gwdwlangnai jiu angni.
Oh! Angni angw lwgw, Undulangw ang gwjwnnwi
Nwngni bengkhonnai akhaini singao.


Pripol Hajowary
Secretary, North Gandabil Church


Phwjakhang


Daola gisibbai peranga dao gabbai
Honwi sanjaha jarang sana nujabai
Khwmsini pwisalikhou hwkhar nanwi,
Mithinga bikhayabw swrangkhou boraihorbai
Swmkhwr mohor lananwi
Hanja hanja daosenpwra birlangbai
Bwjwngba adar naigirnw gang bubrab bubrabnanwi,
Mabar sikhardw unduna thanai laimwn
Joumwn sakhapara jananwi.
Mugaya gwiliya gwdwhab unduna thanaini,
Gwnwgwthw dakhalamswi Iswrkhou sibinai somao,
Banai gelenaikhou bwjobnanwi.
Daogabwdw khwmsi gwswkhou neosina
Khouseywi bwlwgwra jananwi
Sinai jathwngswi nwngswrbw buhumao
Thorse gwjwng olongbar mohorwi


Philimon Narzary


Horni Mithinga


Sanjani jarou pungni gwrlwi sana;
Laswi laswi thangw swnabha.


San habsi habsi daosri daoa;
Gabsrao baidwng mwsou burma oma.


Hakhu-dakhu bigwma pwra khapwiyw;
Biswrbw gondra goaliao siri unduyw.


Pungao saha birlangnai thiya batho;
Belasiao birbwpinnw gabnanwi thotho thotho.


San habnai lwgw lwgw, saglwbw khwmsi;
Khona kongla githao thao jayw dorsi dorsi.


Nathai lwgw lwgw jwngblidkhangw sangrema;
Sirid-sirid, jer-jer gabkhangw khusengra guma.


Jiba san okhrangao okhapwra;
Danswrang akhuywi swranga gwmwrpera.


Jiba san okhrangao okhapwra;
Dan khwmsi githao jayw omabwisa.


Khwmsi okhrangao sannw haywi hatorkhi;
Rithi-rithao alongbar, khagdingw gwbang daosri.


Sanni jousingao thanai hathorkini swrangao;
Khumsi horaobw ronjayw jib-junara buhumao.


Phagun seyto danni hor gejerao;
Dao khououaa kouou-khouou gabdwng noni serao.


Laphasaikho daoabw dukhujwng senghordwng;
Phisa dao khououni gabnaijwng mwdwi hugardwng.


Noni ser serao phesa dao gabdwng;
Noni mansiphra nidang hwnna gikhangdwng.


Belasi somniphrainw jerao mwblid dong;
Beyaonw mwblidni rithi-ritha somainai dong.


Boinikhrui gwjwngsin kartik purnimayao;
Noni mansiphra biji naigirdwng sitlayao.


Jaiga jaiga gami gami sohor sohor;
Horni somao beyaonw dong mwblid pohor;


Jet asarao okha jrum-jrum habla;
Eb-ong eb-ong horao gabw embu bongla.


Horao badalipra pithai-samtai swbbw;
Siyala dao hangsw naigirna orna langw.


Menglinai dehakhou undunanwi phwjwngw;
Bwlw mwnnanwi pungao haba maopinnw.


Israelpwrkhou jwmwini khampha orni khampha swrang hwdwng;
Ongkharlangnai 13 balab 21-23 siriao lirna dwngdwng.

Ashini Kr Narzary
Retd. Head Master

DAHANI MWDWI

Dukhuni dengkhw jebla gwswao
Ringnai gontha baidi ringkhang pwiyw,
Obla gwswao nangnanwi jwbwr gabw,
Mwdwiphra khaolaiyao bwhwilangnanwi siglabw.
Dorsi dorlab asebw srang gwiywi jayw.
Gomamaywinwdahani mwdwiya gaoni akhaijwng
sanpa mani gojobna layw.


Bebaidinw dahaya oraisom angni
mwdwmarbigurkhou hamhwbai,
arw angni begengphwrkhou sipaibai,
Angkhou swihwgra bis arw aikhang baikhangjwng
oraisom angkou jinjrijwng songgraibai.


Nathai jinjrijwng songgriblabw
Dahani mwdwiya bwhwilangbai thadwng,
Thik bebaidinw dwini bwhwinaiyabw
San hor mithiya jase bwhwibai thayw.
Mithiya biyw boha ma jalanggwn,
Gaoni deha mwdwmkhoumengnaiguiya,
banai guiya, thentonai guiya, bwhwibai thayw
bwhwibai thayw.


Hajw khongkhor dorsi dorlab, bandw banla,
Jejrang jijring hwtheblabw bwhwilangna
swobla langyw.
Hajarkhi rojongphwr, onthai (gidir)2 blabw,
Gaswikhoubw sousinanwi swkhaolangna,
Bwhwilangyw biyw thadonai gwiya jase.
Gaoni thangkhi arw mijingsim sohwinw thakhwi
Gaswikhoubw neosinanwi, jujinanwi gaoni thangkhisim
sohwinangoukhou sohwi hwyw.


Bebaidinw mansiyabw gwjwn jaigakhou,
Eba thaonikhou mwnhwinw thakhwi
Gaswi dukhu-dahakhou swiswna jujinaijwng
Najathablasw gwjwn thaonikhou mwnnw hayw.

Silsiya Narzary

Jubilee Songs

Snijiba Bwswr Jwngni Rongjama Fwrbw

Snijiba Bwswr Jwngni Rongjama fwrbw
Mwnnw habai jwngw dinwi rongja bajaywi
Be Sankhou nenan dongmwn raijw rajafra-2

(1)

Gotho gothai bwrai bentho Sengra Sikla Gwrwbjlainanwi
Jojoywi maojlaibwnan ena eni gwiyajase
Mwnnw habai jwng dinwi rongjama sankhou
Benw Jwngni Hirathi Rongjanai-ni San

(2)

1949 Maithainifrai dasimhalagwi
Sa Gandabil NELC mungjwngnw
Dwidenbwnai Duduram Magua Upendra
Phukon Siricharan Daniel Jokendra
Ronsaigiri Robendra nwngswrkou jwng baonw hathara

(3)

Ar dongbao Mondolini Maolangnai nwngswr
Padorsing Teporsing Sobendra Hwrswn Birendra
(Siriman Kalicharan Sujen Mardi Nwngswrkou Jwng
gwswkhangdwng Hirati Rongjama Fwrbw-ao)- 2

Jisu Kristoanw Jiuni Raja

Jisu Kristoanw Jiu ni raja
Apha Iswranw Gaisongiri
Rongja bajaywi bajaoni jwng Fwrbu Iswrkhounw
Danai Lunai gainai phunaiyaobw bikhounw gwswkhangdw

(1)

Ayo honwi jwngni mansiphralai
Janai lwnmgnai jwng nw gwdwlangbai
Bwkhangphwidw Afa Boro harikhou nwng
Sinaihwdw afa nwngdi basaigiri

(2)

Jainw Iswrkhounw mithirwnga
Gabnangthargwn ayo jwbnai sanao
Khulumphwidw boibw Apha Iswrkhounw
Mwnnai badi jwngni hasthainai manikhounw

Jisu Kristoanw Jiu ni raja
Apha Iswranw Gaisongiri
Rongja bajaywi bajaoni jwng Fwrbu Iswrkhounw
Danai Lunai gainai funaiyaobw bikhounw gwswkhangdw
Haleonai forainai officephrao bikhounw gwswkhangdw
Janai lwngnai maonai rongjanaiphrao bikhounw gwswkhangdw
Thabainai raijlainai gelenaifrao bikhounw gwswkhangdw


Diamond Diamond Diamond Jubilee

Diamond Diamond Diamond Jubilee
Diamond Diamond Diamond Jubilee
Mwnbai mwnbai Diamond Jubilee
Laimwn laimwn mondolini jwng
Maogwn dangwn Mondolini jwng- 2
Ah….Ah….Ah…..Ah…… Ah….Ah….Ah…..Ah- 2

(1)

Jwng Lakhigwn Mondolini Khousethikhow
Jwng lakhigwn mondolini Abruthikhow- 2
Onjlaigwn jwng sibigwn jwng
Bima bipha geder fwrkhou- 2

(2)

Thanga thanga khengkhra khengkhri gajri lamajwng
Thangwn thangwn Jisu bungnai mwjang lamathing
Mwsagwn jwng Haila Huila
Rongjagwn jwng baknainanwi- 2