OLAC Record oai:paradisec.org.au:KK1-0255

Metadata
Title:		N-gun ja wa (The strong man) with English translation
Access Rights:		Open (subject to agreeing to PDSC access conditions)
Bibliographic Citation:		Keita Kurabe (collector), Keita Kurabe (depositor), M. Hkawn Hpang (speaker), 2017. N-gun ja wa (The strong man) with English translation. MPEG/X-WAV/XML. KK1-0255 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/59889288eb22e
Contributor (compiler):		Keita Kurabe
Contributor (depositor):		Keita Kurabe
Contributor (speaker):		M. Hkawn Hpang
Coverage (Box):		northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498
Coverage (ISO3166):		MM
Date (W3CDTF):		2017-01-28
Date Created (W3CDTF):		2017-01-28
Description:		Translation (Gun Mai) Thank you very much. This time, I would like to tell a short story that has been sharing among us, the Kachin new generations to know the history of the Kachin people and the importance of the history. This is the story called a strong man. Before a strong man existed, there were an old man and an old woman who were very poor in a village. Even though they were getting very old, they had to stand themselves to survive so they suffered and lived poorly. They felt very depressed because they did not have a child even though they were getting old. They felt very unhappy and talked to each other that "When we are getting older and if we are just laying on the bed, we should have a child who will take care of us." But, they were not discouraged and asked Hpan Wa Sagya, which we understand today is God, every day to get a child. Then, our God called Hpan Wa Sagya listened to what the old couple prayed and thought it was time to give them so God gave a boy to them. Since it was God's plan, they got a very adorable boy even though the couple was very old. The boy started talking as soon as he came out from his mother's womb and asked for food. Then, the father and mother were amazed. So, the wife said that "We have been waiting for long to get this child but this boy starts talking immediately. How the boy will be such kind of child?" But, the husband said that "Wife, this is the boy who was given by the Hpan Wa Sagya as we got after we asked a lot to him. The boy will be a Sagya. Let's take care and raise well the boy." Then, the old man asked his son that "Son, how much will you eat?" "Father, cook a basket of rice for me," the newly born boy answered. The father and mother were immediately amazed to hear that. But, although it was difficult for them to believe that a newly born boy asked for food, as they believed their son, they cooked for him. The boy easily ate the rice that his father and mother cooked for him. And so, the boy was growing up by eating a basket of rice every day. When the boy was about 10, 12, 13 years old, he said to his parents that "Mother, I think it is enough that I have been eating from you two. From now, I will care take of you two." Let's think today. Only about 12 years old boy would take care of his parents. We could not understand. But, when the boy said so, the parents also trusted their son. So, they said to their son that "Son, tell us how you have prepared to take care of us." The boy then said that "Give me a sword to clear the farm. I will clear the farm first." The father said that "It is OK. There is a sword that I use. You can use it." "No, that is very small. I don't like," the son said. "If so, how big do you want, son?" the father asked. "Father, do you see a banana tree. I want a sword that is as big as the banana leaf," answered the son. Then, the father was amazed. "What such son! Why he is asking such a big sword. Anyway, I will give what he asked. Let's see," the father said and he made a big sword although he could trust fully yet but to see. Then, the son said that "Very good now. This is a very fit sword for me to use." The boy was very small but he went to the farm with a big sword. "Today, I will clear the farm with father. Father, please check the land for me. Where should we clear the land?" the son said. "You check yourself as you will just clear yourself," the father said. "I am thinking to clear along these two mountains," the son said and the father said that "Yes, OK. You can do as you want." The son then said that "Father, let me take a nap." Then, the father was doing what he needed to do. Even though his son said to take a nap, the son slept until sunset time. So, the father was shocked and woke the son up that "Son, wake up quickly. It is getting dark soon. You said you will clear the land but you haven't started yet so far. Wake up quickly." Then, the son said that "Really it is getting dark. No problem, father. It is getting dark so you go home ahead. I will clear the land." "Are you sure?" the father said. "Yes, I will clear these two mountains," the son said. The father did not dare to leave his son but he listened to his son and returned home ahead. Very soon after the father got home, the son got home. So, the father asked that "Did you clear the land, son?" "Yes, I cleared the land," answered the son. On the next day, when they went to the farm, the father saw that the two mountains were cleared. The father was thinking to himself that "How did my son do this? But, the boy was given by the Sagya so he is Sagya's son." Then, they grew the vegetables that year and it was very successful. They also grew vegetables in the following years so they were getting rich and the parents were also very happy. But, instead of the villagers relied on the strength of the boy, oppositely, they were afraid of him. So, the villagers came to the parents and were tempted that "Your son is very strong. You two are also very rich and happy now. But, your son is a son of a ghost. Thus, we have to kill this boy. If he gets older, he will become our enemy. Please kill the boy as soon as possible." Then, the couple was talking that "How should we do now? It is possible to kill our son because we just got this son after we prayed a lot. But, the villagers also talking a lot. Let's think to do something." Then, the mother pretended to be sick. So, the son asked his mother that "Mother, what happens to you?" The mother then said that "Son, I am sick these days. The doctor said that I have to eat bile from a live tiger so that I will be healed." "If so, I will go and catch a live tiger if it is to heal my mother," the son said and went to the jungle. After very soon, the boy brought the bile of a live tiger. He also brought the live tiger and took the bile from inside the tiger and gave his mother. "Is it good now, mother?" the son asked. The mother also pretended to eat the bile and said that she was good now. Then, the villagers were scared more than before. So, they said that "Your son is not good anymore. Thus, we definitely need to kill this boy. How should we kill him? We have tried to kill him secretly but did not succeed. How should we do?" Then, the father said that "There is a gold mat that was kept by our ancestors since Mahtum Mahta era. I was told that it was kept by Mahtum Mahta nat in the nat country. Let's ask my son to go and take the gold mat. It would be totally impossible. Even if he can take the gold mat, he will die among the nat. Thus, let's ask my son to go and take the gold mat. Is it a good idea?" "Yeah, let's do that," they said. The father said that "Since it will be a long journey, even if he cannot find the nat country, he will get lost. It is OK unless he is not back. Right?" They just thought so and said to their son. The boy then said that "Yes, father. It is OK to go and take the gold mat if it belongs to us. Just tell me which country is it." "The country is in the ninth mountain after your pass seven mountains from here," the father said. "Yeah, OK. I will go there and take it," the boy said. He also said his parents to take care of themselves and left for his journey. After he passed three mountains, he saw that a man pulled down very big trees and was swinging the trees with his hands. "Brother-in-law, you are such a strong man. I see you that you are pulling down such big trees and woods," the boy said. "Brother-in-law, it is very easy. I even can pull down the bigger trees than this," said the man. "Really? I admire you," the boy said. The man then asked that "By the way, where are you going now?" The boy answered that "Because my mother is very sick now, I am going to take a gold mat that was taken and borrowed by Mahtum Mahta nat." "I am also very boring. Can I follow you," the man said. So, the boy said that "Yeah, it is OK. Follow me." Then, they went to continue the boy's journey. After they passed another two mountains, they saw that a man who was taking soil from the mountain and blocking the two sides of a river to catch fish. Then, the boy and the man were amazed. The man who pulled down the big tree said that "I thought that I am the strongest person but this guy is even blocking such a big river to catch fish. Who are you, man?" Then, the man said that "Because I am boring, I am catching the fish here." "So, do you get a lot of fish?" the man asked. The man who was catching the fish then said that "No, it is not to eat the fish. It is just for fun with my strength. By the way, where are you two going now?" The man said that "It is for this friend. The Mahtum Mahta nats borrowed the gold mat of their ancestors but haven't returned yet. That's why we are going to take it back." "If so, I am also very boring alone. Can I also follow you two?" the man who was catching fish said. Then the two men said that "Yeah, it is OK. If you are boring alone, you can follow us." "So, I will follow you two," the man said and the three men continued the journey. After they continued their journey quite a while, in a place, they saw that a man was actively playing with the wild animals including the lions. "This man seems very tame with the wild animal but he is a human. But, how this man can play with such wild animals. What a strong man," the three men talked to each other and were looking at the man. At that time, the man who was actively playing with the wild animals was also amazed and said that "Why you three are coming in such a jungle?" "We three were amazed to see you because you can actively play with the wild animals," the three men said. "I just playing with them just like friends," the man said. The three men asked again that "Don't they attack you?" "No," the man answered. The three men said that "It is good for you." "Where are you three going now?" the man asked. "We are going to ask Mahtum Mahta nats to return a gold mat of the ancestors of this friend," a man answered. The man then asked that "If so, I am also very boring. Would it be possible to follow you? Even to be just as a companion." "It is totally OK. Let' go together," the three men said. Then, all four men continued their journey. When they got to the seventh mountain, because of the long journey, the three men were very tired and very hungry. "Friends, I think it is difficult to find food now. How should we do now?" they said. At that time, there was a very huge gryllus. Even a thigh of the gryllus was as big as the bodies of three elephants. When they saw the gryllus, the strong man said that "Oh... there is such a huge gryllus. Let's try to cut up this and if we can eat it, we can last at least for a week. Let's try to get even just a thigh. Can anyone among you go first and try to get the thigh?" Then, the man who swung the trees went first to the gryllus. "Let me go," the man said and he just grabbed the leg of the gryllus as he used to grab the trees but the gryllus kicked him even the man was reached to his original place. The man was kicked and blown to his original place. The strong man then said that "Why our friend who went to take the thigh of the gryllus is too long? Can someone go again?" Then, the man who blocked the ocean lake to catch fish went again. "Where is our friend? But, let me try," the man said and he also grabbed the leg of the gryllus. When he grabbed and pulled the leg, he was also kicked by the gryllus and was blown to very far away. The strong man then said to the last friend that "Ah...the other friend also did not come back. I think both of them could not take the thigh of the gryllus. Now you only left. Go and try it." When the man who played with the wild animals went and grabbed the leg of the gryllus, he was also kicked by the gryllus and was blown over the seven mountains. The strong man said to himself that "Ah...we said to eat the thigh meat but no one is back. Let me go and do it." Then, the strong man grabbed and pulled with only one hand. The strength of the strong man when he pulled and the strength of the gryllus when it kicked happened at the same time so the thigh of the gryllus was detached. "Such an easy task - what the strong men who could not do!" the strong man said and he just took the thigh of the gryllus and the gryllus also ran away. Then, he cut the thigh meat and grilled it well, and said to himself that "Let me make it ready to eat it when my friends arrive." Soon after when the strong man was preparing the food, the three friends arrived back. "What is this meat," the three friends asked. The strong man answered that "It is the thigh of the gryllus that I asked you all to go and take. I asked you to take it but no one come back. As I was hungry, I went and grabbed it." "Really? We thought that we are very strong. But, you are stronger than us. We three were even kicked and blown away but you said you can just easily grabbed it. You are such a very strong man!" the three friends said. The strong man then said that "Yeah, I don't know whether I am strong or not but I just grabbed and it came with me. I also already prepared for you. Eat it and let' continued our journey. We are almost there. Now is the seventh mountain and we will get the ninth mountain after one more mountain. Eat it until very full. Mahtum Mahta nats are very strong. Thus, if we just eat fully, we will be able to fight to win with them when we meet them." Then, they ate the food, and also packed it well and continued their journey. After they continued their journey and passed the eighth mountain, they got to the ninth mountain and there were Mahtum Mahta nats. Mahtum Mahta nats were celebrating a party happily with drum music. When the four men got there, the nats were amazed to see them. "Let's see why these humans who are different from us are coming to us," the nats said. When all the nats were looking at the four men, a gatekeeper of the nats village asked that "Why are you human coming here?" "The king of Mahtum Mahta nats borrowed a gold mat of our human ancestors just for a moment but hasn't returned yet until today. It is urgent to get it today. That's why we are coming to get it," the strong man answered. "If so, yes, we do have the gold mat but only our king is keeping it. Let us report him first. You stay and eat here happily," the gatekeeper said. Then, they were just staying there. After just very soon, the nats king came to them. "Hi humans, are you coming to take my gold mat? What kind of power with you to take this?" the king said. "We don't have any power but we have decided and planned to take the gold mat," the strong man answered. Then, the king of Mahtum Mahta nats was thinking that "Hmm...even though they are humans, they are not with normal power because they can come to the nats country here from the human country, which is very far. They might also have such a power of nats. I should not fight with them with a normal weapon. I should use the cooking pot that I used to cover when I punish the nats." So, the king took and hid his cooking pot, which had very great power. The king then said to the four men that "If you think you have power, come to me one by one and take the gold mat." The king was also very smart because he would be difficult to resist if all four men came together so he secretly planned to catch one by one. He opened the gate and was waiting for them. The strong man then said that "Friend who swung the tree, you go first." The man who swung the trees also said that "Let me go first." The man went and as soon as the man entered the gate, he was covered with the cooking pot. The strong man then said to another friend that "Why our friend is not coming back? OK, you go again." The man who blocked the ocean lake to catch fish went again. When the man got there and entered the gate, he was covered with the cooking pot again. The strong man then was amazed. The strong man said to the last friend that "Why the other two friends are not coming back? Friend, you go now. I will just go last." Then, the last friend went again. The man who played with the wild animals also said that "Yes, I will go first," and went to the gate. As soon as he entered the gate, he was also covered with the cooking pot. Then, the strong man said to himself that "They are something wrong. I think they are caught in the trap of the king. I have to go now. I have to take my property." And, he went there. When he entered the gate, the nat king was about to cover him with the cooking pot. When he saw it, he immediately grabbed the cooking pot and covered the nat king with the cooking pot. Then, the king of Mahtum Mahta nats said that "Please help me. Very hot, very hot here." "You even did my three friends like that. You still stay there," the strong man said. The nat king then said that "No, save me. Don't torture me with our trap. You, humans do not suffer that much. We suffer more as it is nat trap. It can also decrease my power. The gold mat of your ancestors that you asked for can also be found under where I used to sleep. Take it." The strong man went and saw a gold mat of his ancestors, which he even hadn't seen yet. He took it and said that "Where did you hide my three friends? Release them immediately. Release them first." The king said OK and released the three friends first. When the three friends were released, they asked how did the strong man do. The strong man said that he just did like that and like that. "So, where is the king?" the three friends asked. "He is in the cooking pot that you three were caught," the strong man answered. "How should we release them," the three friends said. The strong man said that "Since he is also the king of the nats, we should not kill him. He also needs to live in his place so we need to release him. But, not to disturb us, we have to get a warranty from him." And, they released the king and said to the king that "Don't do us like that again. We, humans stand ourselves. We are not the ones who you bully and oppress. Thus, stay away from us. Don't bully us again. If you don't promise me, I will kill you all today." Then, the king of the nats promised them. "From today, I will put a wall between the humans and the nats to stay away. Unless you humans come across to our territory, we won't do anything to you. But, we won't kill the human and won't disturb the humans anymore," the king promised from that day. The four men took the gold mat and returned happily. When they got home, his parents and all the villagers were shocked. "Ah...I thought they are humans but they are nats. Even they could go to the nats country and fought with them to get this gold mat. They are not human. How should we do with them?" the villagers were very depressed because they even could do nothing with only a strong man but now there were three more men. But, they discussed what to do with the parents. They said to the mother of the strong man that "You, the mother will be the best person because your son listens to only you. Please do anything again." The mother said that "I can't do anything anymore. But, since I have to listen to the villagers, I might lose my son." Then, the mother pretended to be sick again. The mother pretended to be sick very seriously and said to her son that "Son, I feel I am dying. Before I die, I want to wear even only a star from the sky." Then, the strong man said to his friends that "Friends, my mother said that she wants to wear the star My mother is almost dying. Before she dies, we have to climb to the sky." "If so, how should we do now?" the friends asked. "We have to build a ladder to climb the sky," the strong man said. So, the man who swung the trees cut the trees and started to build the ladder. They built the ladder until very high. Then, the strong man said to his parents that "Dear father and mother, today, we three are going to climb this ladder to take a star for the mother to wear. Thus, I want to tell you something." "What do you want to tell us?" the parents asked. "Please don't spill anything related to blood around the ladder that we are going to climb," the strong man said. The parents said OK. The strong man said again that "Please make sure to keep this word, father and mother. If there is any blood-related thing, it is also not good for us. As we are going to climb and take the star, please strictly follow what we said not to spill any blood-related thing." The parents said OK and took responsibility to make sure not to spill any blood-related thing around the base of the ladder. Then, the strong man said to his three friends that "Let's climb from today. We don't know how many days will take but we will just come down when we can take a star." Then, they climbed to the sky through the ladder and disapeared. At that time, the villagers asked the father of the strong man that "What did your son tell you?" The father said that "No, he did not tell anything." If the father told the wife, he knew that the wife would tell the villagers so the man just kept silent. But, the villagers continued to ask that "If so, he must tell something. When will they come back?" "They did not tell when they will come back but just said they will come back after they get the star," the father said. And, they waited for months but the strong man and friends were not back so the villagers said that "I think your son and friend have died?" The father said that "But, my son and his friends said that they will come back. As long as the ladder is good, they said that they will come back." So, they continued to wait for two to three months but the men did not come back. The villagers asked again that "You son and friend haven't come back yet. What did they tell you?" The father could not resist anymore the villagers and then said that "My son did not tell any other thing but he just told us not to spill anything related to blood around the base of the ladder." Then, the villagers said that "Good, that would be an important thing. Since the blood is related to life, it will be a sign to kill them." So, the villagers killed their chickens and dogs and spill the blood. Also killed pigs and cows and spilled their blood around the ladder. Soon after they spilled the blood, on the night, the ladder was collapsed. Then, the father and mother were amazed. "How our son will come back now? If there is no this ladder, how our son will come back," the parents said and were amazed. They were also unhappy and sorrowful and they felt like nothing could do. As the villagers expected, no one knew whether the four men died but they did not come back until today. May be because of the lack of a ladder or what happened in the sky but no one knew why they did not come back. But the parents especially the father said that "My son died because I did not keep the promise. My son died although he should not die yet as he did not come back." They just accepted their son had died so they were very unhappy. "Wife, the promise is very important. No keeping the promise can destroy everything and can kill everything can end up everything," the parents said. From that day, they regretted it despite being late. The villagers were also half happy and half not happy and they continued to live there. The story is ended here. Although there were a lot of stories about a strong man in Kachin history, it is also one of the strong man stories. Therefore, you and I, everybody need to keep the promise because it is very important. Today, the reason why we Kachin people are suffering from war and doing revolution until today is that our enemy did not keep the promise. That's why we are in trouble today. I understand like that as a woman. If they, the leaders kept the promise, the Panglong promise, we all the new generations of all ethnics people will be in a peaceful and prosperous country today. By hoping so, I would like to conclude by telling this story about keeping the promise. Transcription (Lu Awng) Chyeju grai kaba sai, ya kalang mi bai anhte wunpawng myu sha ni dai ni du hkra anhte ma ni, anhte kashu kasha ni hpe ginlen nna, anhte tinang a amyu htinghkying hta kaning re labau maumwi ni nga ai ngu hpe chye shangun yu ai, chye ra nga ai ngu hpe gin shalen ai ndai hku shalat le tsun dan nga ai maumwi kadun langai mi hpe mung naw tsun dan mayu ai hku re. Dai gaw n gun ja wa ngu ai maumwi re nga ai. Ndai n gun ja wa ngu ai wa re n pru shi ai ten mare kahtawng langai mi hta da grai matsan shayen re dinggai yen dingla nga ai da. Shan yen gaw da grai rai na asak kaba wa hkra retim tinang lagaw tinang tsap na tinang galaw sha let, grai pu ba hkyi ba lit li let matsan shayen rai nga ma ai da. Shan yen gaw asak kaba wa tim kashu kasha nlu ai a majaw grai myit htum ai da. An 2 yen grai mala shala re na n jin n ngut wa, yup ra kaw n jin ngut wa ai hkying aten hta an yen a matu galaw lagawn jaw na masawp masin na kasha langai gaw lu ra ai re wa i ngu na shan 2 gaw grai myit n gut n pyaw let nga ai da. Retim mung shan 2 gaw myit n daw ai sha hpan wa sagya ngu ai ya dai ni anhte chye na ai, chye na da ai anhte a karai kasang kaw shan 2 gaw myit dum let shani shana kyu hpyi na nga ma ai da. Dai shaloi hpan wa sagya ngu na anhte a karai kasang gaw ndai yen a kyuhpyi ai nsen shi madat ya nna shan 2 hpe ya gaw jaw ra sai ngu nna kasha langai mi shadang sha hpe jaw ya ai da. Asak kaba wa tim karai kasang lajang ai magam bungli re majaw gaw dingai jan mung u gut gu timmung grai tsawm ai shadang la kasha hpe shangai chyinghkai la lu sai da. Dai ma dai wa da kalang ta shangai ai hte wa shi kanu na hkritung kaw na le wa ia hte kanu yen kawa hpe ga shaga let shat hpyi ai da. Shaloi kanu yen kawa gaw kajawng mat ai da. ga an 2 shaning na na wa mi la na lu la ai kasha wa kalang ta ga mung chye shaga rai na kaning re kasha wa re kun ngu da. Retim mung ndai kawa wa gaw e n nu e an 2 grai kyuhpyi na lu la ai sagya jaw ai kasha re ai majaw sagya re na re ngu na atsawm lakawn ga ngu na kasha hpe san ai da, ma shat kade sha na rai ngu da. A wa bye mi shadu jaw rit ngu da. Dai shaloi kanu yen kawa gaw ga ngu na grai kahpra kajawng ai da. Retim mung gaw re na re i ngu kadai mung n tak da ai ma kaji mangai wa shat hpyi sha ai retim mung shan yen gaw tinang a kasha hpe kam ai hte maren shadu jaw ai da. Kanu yen kawa shadu jaw ai shat gawt di sha ai da. Sha kau re na she ma dai gaw dai hku na lani hte lani, kani mi gaw shat bye bye bye dai hku sha na kaba wa sai da. Dai shaloi shi 10 jan ning nga 12, 13 ning re hte she kanu yen kawa hpe sa tsun sai. Nu re sai ngai ya nu yen wa a galaw da ai lata magam kaw na sha ai ndai ram gaw re sai. Dai majaw nu yen wa hpe ngai kasha bai bau sa na ngu na tsun ai da. Dai shaloi anhte dai ni myit yu ga, ma 12 ning re kasha wa kanu yen kawa hpe bai bau na ngu ai hpe gaw anhte kadai retim n myit kawn lu ai le i. Retim mung ndai ma gaw kanu yen kawa hpe tsun ai shaloi kanu yen kawa mung kasha hpe kam ai hte maren ma dai hpe tsun ai da. Gai ma e gara hku galaw hkyen kajang da ai hpe nu yen wa hpe tsun dan rit ngu, Dai shaloi ma hpe ya yin hkyen na matu nhtu langai mi jaw rit, nhtu ra ai, yi shawng hkyen na re ngu na tsun ai da. Kanu yen lawa gaw re jang gaw mai ai, oh wa lang ai nhtu dai lang u ngu, humm dai grai kaji ai dai nra ai ngu da. Re yang gaw taw ma kaning ram re n htu wa ra nga a ta? ngu na bai san ai shaloi she wa hto langu hpun hpe mu ai nre i, dai langu hpun na lap pa ai zawn re na kaba pa ai n htu ra ai ngu da. Dai shaloi kawa gaw mau sai da. Ga ma ndai gaw kaning re na wa mi n htu pa wa she hpyi nga ai gaw, e nmai sai, ma ndai hpyi ai hte maren she jaw yu ga, she chyam yu ga ngu na kanu yen kawa gaw kasha hpe kam n kam nga, retim mung chyam yu ai hte hpawm re na nhtu pa hpe kawa gaw dup di na jaw ai da. Dai shaloi she kasha gaw ga ya she re sai, ndai she ngai na matu hkrak re sai ngu na hkum gaw kachyi sha law wa n htu kaba law lang na wa she yi hkyen sa mat wa ai da. Yi hkyen sa she dai ni gaw a wa hte rau hkyen na re, a wa lamu ga yu ya, an wa gara kaw hkyen na rai ngu da, ma nang she yu law ma she hkyen na maw wa gaw nchye ai ngu da. Wa ngai gaw ndai bum marawn ndai 2 hte hkyen na ngu myit da ai ngu dan ngu tsun ai shaloi she mai ai. Ma a myit sha re ngu da, dan ngu tsun ai shaloi she re jang gaw naw jahkring naw gan yup la na wa ngu da. Dan ngu tsun na she kawa gaw shi ra ai ni galaw na nga kasha gaw jahkring mi gan yup la ai da, jahkring mi nga tim shana maga jan loi mi du dang re mat ai da, dai shaloi she kawa gaw kajawng sai da. Jan pyi kadang wa sai, nang yi hkyen na wa ya du hkra pyi n lu hkyen shi ai gaw ngu dan ngu tsun ai shaloi she kasha gaw wa nra nra ai, ya jan du wa sai wa nang shawng wa magang u, ngai hkyen da na, gaw re gaw re na i, nra ai, ngai ya bum 2 hkyen na re ngu dan ngu tsun, kasha kawa hpe wa shangun na kawa mung grai rai na kasha e n tawn da gwi gwi re na wa mat ai da. Hkring re na jahkring re ai hte kawa mare du ai hte jahkring kasha bai hkan du sai, ma hkyen da sai wa ngu da. Dan ngu tsun na she hpang shani hkan wa sai nga she kaja nan sha masha tsun ai hte maren bum 2 ting wa krin taw ai da. Kawa gaw ma ndai gaw gara hku galaw ai i. Retim mung sagya jaw ai gaw sagya kasha re na re, karai jaw ai gaw karai kasha re na re ngu na kawa mung dai hku myit la na she kaja nan hkan wa gaw dai hku nan hkai n mai ni hkai bang grai lu ai da. Grai lu, hpang shani mung shaning hte shaning dai hku re na hkai hkrai hkai sha re na grai lu su wa jang gaw hkan kanu yen kawa gaw maga mi hku gaw grai pyaw wa sai da. Ma dai wa n gun atsam hpring ai lam hpe wa mare masha ni wa kam hpa na malai nhtang hku hkrit ai maga hku she gale wa ai da. Dai shaloi ndai mare masha ni gaw kanu yen kawa hpe sa gung lau ai hku nga, nan yen a kasha gaw n gun gaw grai ja sa, nan yen ma grai lu sa wa, nga pyaw wa sai. Retim mung nan yen a kasha gaw nat jahtung kasha she re. Dai majaw ma ndai hpe gaw sat kau ra sai. Matut na ndai hta asak kaba wa jang gaw anhte a matu hpyen she tai wa na sai dai majaw lawan she sat kau na hku di u ngu da. Dai shaloi re jang gaw gara hku she di na ta? kanu yen kawa gaw um an yen a kasha hpe tsam mari she kyu hpyi na lu ai kasha gaw sat kau gaw nmai na re law. Retim mung mare masha ni nau tsun jang gaw naw lama mi hku gaw naw bawng yu ga ngu da, dai shaloi she kanu gaw machyi masu su sai da. Machyi masu su na she machyi jung da, nu hpa baw re ta? ngu na san ai dai shaloi she kanu gaw ma e a nu gaw yahte grai machyi wa ai tsi sara wa tsun yang sharaw jahkrung a shagri lu la na sha jang she mai na re nga na tsun ai da. E re jang gaw ngai sharaw jahkrung sa rim na nye nu she mai na re yang gaw ngu na nam de sa mat wa ai da. Jahkring re jang sharaw jahkrung na shagri hpai wa sai da. Sharaw mung jahkrung dun wa na dai kaw gang a shep na shagri shaw ya na kanu hpe tsi tsi, ya a nu mai sai i ngu da, kanu hpe dai jaw, kanu mung dai lu masu na mai sai mai sai ngu da. Grai hkrit mat sai dai shaloi gaw mare masha ni gaw grau hkrit mat sai da, mi hkit ai hta na pyi grau hkrit mat she nan yen a kasha gaw nmai sai. Dai majaw ma ndai hpe gaw sat nan sat kau ra sai, gara hku sat na i ngu da. Grai gaw gyam sat yu ai law nmai ai law, kaning she di na ta ngu bawng ban lawm rit ngu da. Shaloi she kawa gaw tsun ai e anhte kaji kawoi ni hto mahtum mahta prat kaw na anhte kawoi ni a ndai anhte labau shang da ai ja panyep ngu nga ai. Mahtum mahta nat ni nat mungdan na mahtum mahta nat ni gaw zing da ya ai ngu hpe na lu ai dai hpe nan sa la shangun ga. Dai gaw gara hku tim n mai byin na re. Dai hpe sa lu la ai nga tim shi gaw si na re nat a lapran kaw sa jang gaw si na re. Dai wa dai de madaw sa shangun yang mai na kun ngu hkan kanu yen kawa zuphpaw jang she e rai jang gaw dai hku di yu ga. Hkrun lam galu ai re jang gaw ndai nat mungdan ngu shi n chye tim hkrunlam galu ai re majaw dam si yang dam si mat u ga, nta nwa yang re sai ngu na kanu yen kawa gaw dai hku myit re na she manghkang hpe loi ai hku na hparan na kasha hpe tsun dat sai, kasha gaw she mai le anhte ni a ja panyep she nga yang gaw ngai sa la na ngu da. Gara mungdan ngu sha tsun dat u, ndai kaw na gaw bum 7 lai ai kaw na bum 7 lai ai hpang bum 9 ngu na kaw re nga tsun ai. E re jang gaw ngai sa wa mat na re, kanu yen kawa hpe sha atsawm hkam kaja lam sadi atsawm nga na hku htet da re na shi rawt mat wa sai da. Rawt mat wa re na bum 3 tawt re shaloi she ndai dai bum ni kaw she mailung tawng ram ram re hpun tawng kaba ba law wa she gang daw nna she hpai galang re la wa ngan wa hpe mu ai da. Hkau nang grai n gun ja ai she nga i, nang wa ngai she yu taw nga ai dai ram ram kaba ai hpun tawng ni hpe wa gang daw taw gaw ngu da. Hkau e ndai maw a hpa a tang sha re gaw n dai hta grau kaba ai hpun ni pyi ngai lu daw ai da. Re ngu ngai nang hpe grai htang kaba mat sai re ngu da. ya hkau nang gaw gara sa na rai ngu na dai hpun mailung tawng daw ai wa gaw san ai. Nye nu grai machyi na law anhte mahtu mahta nat ni la mat wa ai panyep, shap mat wa ja panyep bai wa hpyi ga ngu na sa wa ai ga rai nga ngu da. E ngai mung grai lagawn ai, ngai mung hkan nang yang nmai na i, e she mai le hkan nang rit ngu da. Re jang gaw hkan nang le ngu na shan 2 gaw sa mat wa sai da. Sa mat wa na she bum 2 ngu din ai kaw she ndai grai rai na hka maga mi de ma hka kapat bum hpe gang ye la ga e gang ye la na she hka ndai maga de pat, pat re na nga htawk sha taw nga ai la wa ngan hpe bai mu sai da. Dai shaloi she shan 2 mau sai da. Hto ra mi yet na mailung tawng hpai ai wa gaw ga ngai sha mailung tawng daw hpai ai she ngu yang ya ndai bum pyi she gyi pat hkra re na pang lai nawng htawk sha taw nga ai la wa gaw kadai wa rai ta ngu na san ai da. Ngai mung lagawn na ngai hkrai sha ndai kaw nga htawk sha chyai taw nga ai re ngu na tsun ai da. Shaloi she re jang gaw nang nga grai lu na re nga i, sha ai hku gaw nre ngai nye n gun atsam hpe majoi gasup chyai let nga chyai taw ga re nga ai ngu na tsun ai shaloi she ya hkau nan yen gaw gara sa wa maw ai ta? ngu da. Nang ndai ngai hkau law, shi kaji kawoi prat na ja panyep hpe mahtu mahta nat ni shap mat wa ai wa ya du hkra nsa jaw nga ai, dai sa la ga ngu na sa wa ai rai nga, re jang gaw ngai ma grai lagawn taw nga ai nga ma ngai hkrai sha sa wa, ngai ma hkan nang yang nmai na i ngu na dan ngu tsun ai da. Dai shaloi she ndai la wa gaw ndai yen gaw she mai le nang hkrai lagawn yang gaw hkan nang rit ngu da. Re jang gaw she hkan nang na re, mai ai ngu na dan ngu tsun ai da, dai kaw na sa mat wa sai da. Shanhte marai 3 rai mat wa sai da, rai mat wa ai shaloi she hto shara mi kaw bai re jang gaw grai rai na dusat du myeng ni hpe kabai magra chyai, hkanghkyi ni hte gasup chyai re la langai bai mu sai da. Hum ndai wa gaw dusat ni hte dai ram ram ni ai gaw dusat zawn gaw nsan ai. Re wa ndai gara hku re na wa mi dai ram ram dusat ni hte rau anu anai nga ai wa kaning rai n gun ja ai la wa re kun ngu na shanhte marai 3 jawm yu ai da. Dai shaloi oh ra la wa hpe oh ra la wa mau sai da. Ya nanhte marai 3 gaw ning re nam maling kaw gara hku na wa du pru wa a ta ngu? Anhte marai 3 nang hpe wa mau nga ai, nang wa dusat ni hte wa chyai hkawm taw re na wa anhte wa yu re na mau taw nga ai ngu da. Ngai mo ndai ni gaw manang hpa dai hku chyai taw nga re nga, shanhte nang e nhtim wa ai i? n htim wa ai ngu da. E dai hku re jang gaw grai kaja ai re nga, ya nanhte marai 3 gaw gara de ngu da. Ngai hkau wa na kaji kawoi ni na ja panyep shap mat wa ai mahtu mahta nat ni kaw ja panyep bai wa hpyi ai re ngu da. E re jang gaw ngai ma grai lagawn ai hkan nang yang mai na i ngu da. Manang sha pyi tai yang tai, e she mai le, saw hkan nang ga ngu da. Dan ngu tsun ai shaloi she dai kaw na mai ai ngu na sa mat wa sai da. Sa mat wa she hto bum 7 ngu na kaw du ai hte she shanhte marai 3 gaw hkrun lam grai ba wa na shat kan si wa sai da, e shat grai kan si wa sai. Hkau ni e ya anhte ni lu na sha na tam la na mung loi yak sai re majaw gaw ya gara hku di na ta? Dai kaw she kakrit ngu na ndai kakrit kadawn kaba law langai mi wa she nga taw ai da. Dai kakrit a magwi maga mi sha ai pyi naw magwi kaba hkum 3 ram law ai da. Dai wa nga taw ai da, ga ndai ram ram law ai gaw e ndai madaw she hpya sha jang anhte ni bat mi dang gaw hkam sai, ndai magyi langai ram lu hkra naw gyam yu ga ngu ndai n gun ja wa gaw tsun ai da. Dai shaloi she e re jang gaw hkau nanhte kaw na kadai tim shawng sa yu u le ngu na n gun ja wa dan ngu tsun ai shaloi she ohra mi n gun grai ja na grai rai na n lung tawng hpai ai wa gaw sa mat wa sai da. Ngai sa yu ga ngu na she sa ai shaloi she mailung hpai ai zawn dai kakrit na lagaw kaw gra di dat ai shaloi she kakrit wa hkat di dat ai wa she mi shi wa nga ai shara kaw lahkat shapyen kau dat ai da. Mi nnan du taw ai shara kaw wa she shi hpe wa pyen hkra lahkat shapyen kau na she shi mi na shara kaw bai du mat ai da. Dai shaloi ndai la wa gaw ya hkau kakrit magyi sa hpai ai wa ya du hkra grai na nga ai le. Dai shaloi she e langai bai sa yu ngu da. Oh ra langai bai panglai nawng pat na nga hkwi ai bai sa wa sai da. Sa wa she hkau gara de wa re sai kun ya nye chyawm me bai di dat ngu gra di ai da. Gra di na gang dat ai shaloi she shi hpe mung hkat di ai da, kakrit e lahkat dat ai she shi mung hto grai tsan ai de bai poi mat ai da. Ya hkau langai mi mung nwa, oh ra yen magyi pyi nlu ai ga re nga, ya nan 2 yen nang sha nga sai, naw sa yu su ngu da. Oh ra wa yen nwa hkraw ai, nang bai sa yu ngu da, shi mung magyi bai dai dusat dumyeng ni hpe gumchyap chyi, gasup ai lam wa mung bai magyi hpe gra di shi hpe mung hkat di, shi hpe mung bum 7 de bai poi mat wa ai da. Ga ya ndai ni gaw langai mi mung magyi shan sha ga she ngu kadai mung n lu wa, hka nye chyawm me di ga ngu na shi gaw ta maga mi hte sha gra di na gang dat ai wa she shi na gang dat ai n gun hte oh ra kakrit lahkat dat ai n gun wa rum mat na she kakrit na magyi wa hpawk tawm da. Re jang gaw shi gaw ga a ndai ram ram loi ai wa mi magyi langai sha pyi nlu gang ai n gun ja ni wa kaning re wa ta ngu na shi gaw magyi shan hpe sha atsawm la di na kakrit mung hprawng mat mat ai da. Shaloi she magyi shan ni hpe sha atsawm la na kadoi na ju kakang na ya hkau ni du wa jang atsawm sha lu na matu naw ju da ya ga ngu na wan jang jang na kakang da sai, kaja nan shi manang marai 3 gaw a mya le wa sai da. Amyar le wa she har hkau nang ya dai hpa baw shan ta, nanhte hpe sa la shangun ai kakrit magyi re nga le, nanhte hpe sa la yang n la wa, ngai kansi na sa a hkye la dat ai re nga le. Ga anhte gaw grai n gun ja dum, nang she n gun grau ja ai re nga i, anhte marai 3 pa naw kade she poi hkra lahkat shapyen kau lu ai, nang gaw sha magra la ai nga nang gaw grai n gun ja ai wa re nga. Re ja n ja chyawm gaw n chye sai, ngai sha sa gang dat ai wa, lawm wa na nang nanhte na matu mung ju shalawm da sai nang kaw sha, ndai sha la bai rawt wa ga, kade gaw nra sai ya bum7 nga jang gaw bum 9 nga jang gaw bum mi din oh ra bum lai jang gaw re sai ga re nga ngu na hkru hkru kang kang sha la ga. Mahtum mahta ni nat ni gaw grai n gun ja ai. Dai majaw shanhte kaw sa jang anhte mung hkru hkru kang kang sha jang she atsawm re na gasat dang lu na re sha mu ngu da. Dan ngu tsun na shanhte gaw atsawm sha re na malu masha ni e shahtim gun di na sa mat wa sai da. Hkru hkru kat kat sa la na sa mat wa re shaloi she dai bum 8 ngu na lai ai hpang bum 9 ngu na kaw kaja nan sha mahtum mahta nat ni shanhte gaw nga nga ai da. Shanhte na poi lamang galaw na shanhte gaw grai pyaw let dum di dum di ngu na dum chyai na nga nga ma ai da. Dai shaloi shanhte marai 4 sa wa ai hte ndai nat ni gaw yu mau sai da. Ya anhte she nbung ai n san re ndai shinggyin masha ni gaw ya kaning re na bai sa wa ai kun naw yu ga ngu da. Shanhte ni yawng jawm yu, dai shaloi she ndai dai kaw na shanhte kaw na chyinghka sin ai ngu na mare sin ai ngu na nat wa gaw san ai. Ya nanhte shinggyin masha ni nang kaw hpa baw sa di ai rai ngu da, e ndai kaw na mahtum mahta nat hkawhkam wa gaw anhte shinggyin masha ni kaw na anhte kagyi kawoi prat kaw na ja panyep wa sa shap mat wa ai wa, jahkring mi nga na shap ai dai ni du hkra nsa jaw ai. Dai ni ra a hkyak na wa hpyi ai re lo dai bai wa la sa ga ai re ngu. E re jang gaw anhte dai hpe gaw anhte ni nga ai, hpa hkum tsang, retim anhte nat hkawhkam ngu na wa zing da ai. Dai majaw shi hpe ma anhte tang madun na. Nanhte ning kaw pyaw pyaw law law hte naw lusha chyai nga ngu da, dan ngu tsun ai shaloi she mai sa ngu na she shanhte ni gaw dai kaw nga ai da. Jahkring mi re jang kaja nan nat hkawhkam ngu na sa wa sai da. E nanhte shinggyin masha ni wa ngai na ja panyep wa sa la da aw, nanhte kaning re atsam hte sa la ai rai ngu da, dai shaloi she anhte ni hpa atsam gaw nlu ga ai. Retim mung anhte ni na ja panyep hpe anhte lu hkra la wa na ngu hkyen da ai, myit shajin da na sa wa ga ai re. Dai shaloi dai mahtum manhta nat wa gaw myit sai da. Um shinggyin masha retim mung ndai ni gaw dai ram tsan ai shinggyin mungdan kaw na anhte nat mungdan de sa lu ai ngu gaw loi ai atsawm hte sa wa ai gaw nre na sai. Shanhte mung nat atsam ngu gaw nga na re, dai majaw ndai ni hpe gaw a hpa a tang re laknat sha gaw gasat nmai na re. Ndai ngai galoi mung nat ni hpe dam jaw ai shaloi ka-up up re hkra di bu hte ndai ni hpe ka-up la ra na sai ngu na shi gaw dai hku ngu na myit na shi gaw ndai shi na grai (dagu) ja ai ngu ga, grai hpungrawng ai shi na hkra di bu dai hpe she shi gaw makoi da sai da. Makoi da re shaloi she gai dai hku nga jang gaw nanhte ni grai atsam rawng dum ai nga jang langai hpang langai sa na sa la rit ngu da. Shi mung grai zen, kalang ta marai 4 shang wa jang gaw shi ndang ninghkap na tsang na she langai hpang langai hpe she dagup la kau na hku na masing jahkrat let. Chyinghka hpaw da na la ai da. Dai shaloi oh ra langai shawng gai hkau nang mailung tawng hpai wa ai shawng sa wa yu su ngu da. Dai mailung tawng daw hpai ai wa shawng, nye sa yu ga ngu da. Dan ngu tsun na sa mat wa she chyinghka lam kaw shang wa ai hte dai nat wa gaw shi na hkra di bu hte gup di na dagup la kau sai da. Dai shaloi she n le wa hkraw sai da, nle wa she, e oh ra wa grai na sai mahkrun hpa kun nchye sai nang bai sa yu ngu da. Langai hpe bai sa shangun dai panglai nawng ga bum gyi na panglai nawng htawk ai wa bai sa wa sai da. Sa wa she oh kaw bai du, chyinghka lam shang wa ai hte shi hpe mung dai hkra di bu hte gup di kau sai da. Dai shaloi shi gaw mau sai da. E hkau yen langai mung nle wa ai, langai mi bai re sai, ga hkau e nang naw bai sa yu su, ngai hpang jahtum she sa yu na ngu da, dai she oh ra wa bai sa wa sai da. Hpang jahtum ndai la wa mung she e ngai shawng sa na yaw ngu na dai dusat dumyeng ni hpe gumchya na gasup chyai ai la wa bai shang mat wa sai da. Sa wa na she oh kaw du ai hte she shi hpe mung she chyinghka lam shang wa ai hte hkra di bu hte gup di na she dagup la kau sai. E ndai ni gaw n jaw sai. Ndai ni gaw ndai wa na mahkam kaw she hkrup sai re nga. Ngai she rawt ra sai ga re nga. Nye arung arai gaw ngai nan she la ra ai ngu na sa mat wa ai da. Sa mat wa dai shaloi she dai kaw chyinghka lam kaw shi shang wa ai hte oh ra wa hkra di bu gup maw ai mu ai hte she kalang ta shi madaw she dai hkra di e ret di na she dai nat mahtum mahta nat hpe shi she gup di kau dat ai da. Dai shaloi she mahtum mahta nat gaw e hkye la rit lo, a hte lo nang nye manang 3 hpe hpyi naw nang dai hku di kau ai gaw naw rawng nga u ngu da, dan ngu tsun ai shaloi she e nre lo, hkye lat rit lo, anhte a mahkam hte anhte hpe hkum zingri lo, nanhte shinggyin masha ni gaw dai ram n hkam sha ai, anhte nat ni gaw anhte nat arung arai nga anhte grai machyi ai. Dai majaw hpung ma yawm wa ai, naw she matsan dum la rit, nang hpyi ai nanhte kaji kawoi ni a ja panyep mung dai ngai galeng ai dai kaw n pu kaw tawn da ai dai kaw ngai nyep nyep re re. Dai she la mat u ngu da, kaja nan shi sa ka-aw yu yang shanhte jiwoi jiwa ni a labau prat kaw na shanhte pyi nmu yu ai ja panyep wa dai kaw taw nga ai a. Dai la na she shi na manang marai 3 hpe bai shi nang ya nye na manang marai 3 hpe gara kaw tawn da ai rai. Dai ni hpe shawng shale ya u ngu da, shaloi she e mai sa, ngu na she shi a manang marai 3 hpe shawng dai nat wa gaw shale dat ya sai da. Shale dat ya ai shaloi oh ra 3 ga grai asu asa nga mat sai, hkau nang gara hku wa di dat ai ta? dai hku dai hku sha di dat ai goi. Ya nat ningbaw wa gaw taw? dai nanhte rawng ai dai di bu kaw rawng nga ai da. Re jang gaw ya shi e gara hku shale na rai ngu da, shi gaw hpa mi nga timmung nat hkawhkam langai mi re majaw shi hpe gaw nmai sat kau ai. Dai majaw shi gaw shi shara kaw shi nga ra ai, shi hpe mung le na ahkang jaw ra ai shi anhte hpe matut na dingbai dingla n jaw na matu shi kaw anhte sadi pahkam hkam hpyi la ra ai ngu na tsun na she shi hpe bai shale dat na she i ya gaw hkum di sa da. Anhte shinggyin masha ngu ai ni gaw anhte a lagaw kaw anhte tsap na anhte nga ai re. Nanhte nat ni zingri sha na nanhte chyup sha na nanhte hpya lu hpya sha na amyu ni nre. Dai majaw anhte kaw na tsan tsan nga u ya galoi mung anhte hpe dai hku hkum zingri sha sa, lama na dai hku sha n galaw jang gaw nanhte hpe nanhte na amyu ni htum hkra dai ni ngai galaw kau lu ai ngu tsun ai shaloi nat hkawhkam wa gaw e sadi jaw ai i. Dai ni kaw na anhte shinggyin masha ni hte anhte nat ni gaw tsan tsan ai de nga hkra anhte madin kum kau sa na. Nanhte shinggyin masha ni sha anhte kaw i ndai sa wa ai anhte nga shara de masat da ai gai wang hta jan na shang wa ai lam sha nnga jang anhte gaw hpa ndi na re. Retim shinggyin masha ni hpe anhte sat ai lam nnga ai, hpa n galaw sa na ngu na dai shani kaw na shinggyin masha ni hpe hpa n di na lam sadi jaw kau ai da. Re na shanhte marai 4 gaw grai pyaw let sha dai ja panyep la na re na wa ai da. Wa na nta kaw du ai shaloi kanu yen kawa gaw mare masha ni grau myit htum ai hte grau hkrit kahpra ai hte re yang gaw. A ga a ndai shinggyin masha she shadu yang wa ndai ni gaw nat she re nga ai. Dai majaw nat ni kaw sa na pyi sa gasat la na ndai ja panep pyi lu wa ai gaw shinggyin masha gaw nre sai. Dai majaw ndai ni hpe gaw aw gara hku bai di na i ? gara hku bai sat na i ngu na mi langai sha pyi naw gara hku nsat lu ai nga ya gaw marai 3 ting bai jat yang gaw mare masha ni grau myit htum sai da, dai shaloi shanhte mare masha ni gaw jawm bawng ban ai da. Kanu kawa hte re na jawm bawng re na gara hku di na i nga kanu gaw e nang kanu kasha she mai na sai. Na ga she na kasha madat ai re majaw nang she gara hku tim atsam bai dat dat yu u ngu. Kanu gaw e re jang gaw myit htum a, ngai gaw kaning ndi sai, retim mung masha shawa a ga madat na nye kasha e ngai sum kau ra na sai re majaw gaw yau sai re sanu ga ngu na shi gaw kalang bai machyi masu su sai da. Machyi masu su ai shaloi kanu gaw grai sawng ai zawn machyi dan yang kasha grai bai kahpra, ma e a nu grai si wa na zawn nga sai. Ya dai gaw a nu re nsi shi jang nang a nu hto lamu ntsa kaw na shagan langai sha pyi a nu di kai mayu ai ngu na tsun ai da, dai shaloi kasha gaw ga nye nu shagan she di mayu, kai mayu ai da loh, manang ni e. Nye nu hpe shagan, nye nu si maw sai, nye nu re n si shi ai shaloi ndai shagan di kai na matu ndai lamu ntsa lung ra sai ga re nga. Dan ngu tsun ai shaloi e re jang gaw ya gara hku di na rai ngu da. Dan ngu tsun she lamu lung na matu nta shachyaw ra sai, ndai lamu lung lakang shachyaw sa ka ngu da, re jang gaw lamu lakang shachyaw ga le ngu na mi ndai mailung hpai daw hkra re hpun daw hkra re hpun tawng kaba daw hkra re la wa gaw hpun ni daw daw re na wa hpang shachyaw sai da. Lamu de lung na matu wa hpang shachyaw shachyaw dai shaloi she shanhte grai tsaw hkra shachyaw mat wa sai da. shaloi she nu yen wa dai ni gaw anhte marai 3 gaw ya nu tsun da ai hte maren lamu ntsa kaw na shagan hpe nu hpe di jaw na matu ya ndai kaw lung wa na re. Dai majaw nu yen wa hpe lama mi htet da mayu ai ngu da. Dan ngu tsun ai shaloi ya hpa baw wa htet da mayu a ta ? ma e Ndai anhte lung wa na ndai wa hpang ndai makau kaw da sai hte seng ai hpa sai mung kachyi mi pyi hkum htaw ya yaw ngu da. Ngu tsun ai shaloi she e mai sa loh, dai ga gaw grin ya u yaw nu yen wa lama na dai hku sai hkaw ai ngu gaw anhte a matu ma n kaja ai. Anhte gaw lamu de lung wa na re majaw ya shagan hpe dep ni wa sai re majaw ndai sai hpe ja ja nan pat ya rit ngu tsun ai da. Dai shaloi she mai sa ngu na she kanu yen kawa gaw sa di jaw la re na she ndai sai dai hpe n jahkraw na matu lit la ya sai da. Dai shaloi she ndai kasha wa gaw shanhte shi manang marai 3 hpe gai anhte gaw dai ni kaw na lung wa sa ka. Kade ya na na re gaw nchye ai, retim mung anhte shagan hpe lu di ai re jang she yu wa sa na re ngu na tsun ai da, dai shaloi she shanhte marai 3 gaw lung mat wa sai da. Lung mat wa gau ngwi gau ngwi kachyi kachyi yu yu re na mat mat sai da, dai shaloi she mare masha ni gaw na kasha hpa baw nga htet da ai rai nga tsun ai da. E hpa n htet da ai law ngu da, kawa gaw hpa n htet da ai ngu da. Madu jan hpe tsun dan jang madu jan bai tsun dan kau na re majaw shi gaw zim ngu taw sai da, hpa n htet da ai law ngu da. E re jang gaw lama ma gaw htet da na nga galoi yu wa na da i ngu dan ngu tsun she. Galoi yu wa na mung gaw n nga ai, shagan lu di jang gaw yu wa na, e bat hku shata hku la tim nyu wa hkraw da, grai na sai na kasha ni gaw si sai ga re sam ai dai hku tsun, retim nye kasha ni gaw yu wa na nga gaw tsun ai ngu da. Ndai sha nhten, ndai wa hpang sha n hten yang gaw yu wa lu na re nga tsun ai. Shanhte ni gaw la nga da, e shata 2, 3 retim n yu wa jang gaw e re jang gaw nmai sai, kawa gaw na kasha dai ram ram na hkra re hpa baw htet da ai rai ngu da, dai shaloi kawa gaw ndang sharang wa na nau san wa ai majaw nye kasha gaw laga gaw hpa n htet da ai. Ndai wa hpang ndai hku sai hte seng ai hpa sai mung hkum a gat ya na da nga tsun da ai ngu na tsun ai da. Dai shaloi she ndai mare masha ni gaw re sai, ndai gaw ahkyak ai lama ma re na sai ngu na sai ngu ai asak hte seng ai re majaw ndai gaw shanhte hpe sat lu a ngu kumla re na sai ngu na mare masha ni gaw dai hku myit shachyaw la na she lu ai u jahkrung ni rim dai kaw sai kadoi agai kalang ta gwi ni sat, wa ni dumsu ni dai nan na wa hpang dai hku nan sat na agai ai shaloi kade nna yang kaja nan sha, shanhte dai sai gat ngut ai dai shana nga jang shanhte myit mada da ai hte maren wa hpang dai wa she aru agrum mat wa ai da. Dai shaloi ndai kanu yen kawa gaw mau mat sai da. Ga an yen a kasha gara hku yu wa sa na . Ndai lakang hten mat jang an yen a kasha gaw gara hku yu wa sa na ngu na shan yen gaw mau mat sai da. Mau mat re na she myit n pyaw ai hte yawn ai hte re na kaning she ndi na hkam sha mat ai da. Kaja nan sha shanhte myit mada da ai mare masha ni mung shanhte sat mayu ai hte maren dai shani gaw si ai hkrung ai re gaw kadai mung nchye, dai ni du hkra dai marai 4 gaw n yu wa mat sai da. Lakang nnga na nyu wa ai kun, shing nrai jang shanhte gaw lamu ntsa kaw kaning re mat ai kun kadai ma nchye mat ai da. Retim kanu yen kawa gaw shan yen sadi ndung, ngai sadi n dung ai a majaw nye kasha n si gyin gai si sai. Nsi gying ai si mat ai ga re sam sai, nwa mat ai ga re nga ai. Nmu nyu wa jang gaw si mat sai re ngu na kanu yen kawa myit la na grai myit n pyaw ai hte sha kanu e masha ngu ai gaw ga ngu ai sadi ngu ai gaw grai ahkyak nga ai. Sadi n dung ai ngu ai gaw ma hkra hpe jahten lu ai. Mahkra hpe sat kau lu ai. Mahkra hpe shamyit kau lu ai re nga ai ngu na dai shani kaw na hkan kanu yen kawa gaw myit malai nna, myit malai hpang hkrat tim shan yen a lu da ai karai kasang jaw ya ai shan a kasha gaw galoi mung n wa mat ai hpe shan yen hkam la, mare masha ni gaw pyaw ai chyen mi, n pyaw ai chyen mi re na shanhte mung grai myit n pyaw ai hte sha shanhte mare masha ni dai hku sha ma dai ni hpe la na nga mat ai da. Maumwi ndai gaw nang kaw htum sai hku re. Ndai shanhte a labau hku nga timmung ndai wunpawng myu sha ni a n gun ja wa ngu ai maumwi gaw law law nga ai retim. Ndai mung dai n gun ja wa ngu ai kaw na langai mi a maumwi re ngu hpe ma tsun dan mayu ai hku re. Dai majaw anhte kadai nang ngai retim mung ga sadi ngu ai gaw grai ahkyak ai ngu. Dai ni anhte wunpawng myu sha ni ning re na hpyen yen majan tsin yam hkrum sha nga ai majan laja lana re gasat hkrum nna anhte ni dai ni du hkra gumlang taw nga ai ngu gaw anhte a tai hpyen wa sadi n dung ai, ga sadi ngu ai n grin ai a majaw dai ni anhte ni ning re yak hkak jam jau hkrum nga ai ngu hpe anhte hku na gaw ngai kanu kana langai hku na ma chye na hkrawn hkrang la ai ngu. Lama na dai ga sadi grin jang shanhte ni ma panglung ga sadi ngu ai hpe grin da ya ai re jang ningbaw ningla ni sadi dung ai re jang anhte ngam nga ai kashu kasha nu anhte myu baw ru sai hpan mahkra gaw grai pyaw ai mungdan hpe anhte ni nga lu na re ngu na ma grai myit mada ai hte re na ndai sadi dung ga ngu ai hpe ma grai tsun lajin na hpum din dat mayu ai hku re law gria chyeju kaba sai hku re. . Language as given: Jinghpaw
Format:		Digitised: no Media: Audio
Identifier:		KK1-0255
Identifier (URI):		http://catalog.paradisec.org.au/repository/KK1/0255
Language:		Kachin
Language (ISO639):		kac
Rights:		Open (subject to agreeing to PDSC access conditions)
Subject:		Kachin language
Subject (ISO639):		kac
Subject (OLAC):		language_documentation
		text_and_corpus_linguistics
Table Of Contents (URI):		http://catalog.paradisec.org.au/repository/KK1/0255/KK1-0255-A.mp3
		http://catalog.paradisec.org.au/repository/KK1/0255/KK1-0255-A.wav
		http://catalog.paradisec.org.au/repository/KK1/0255/KK1-0255-A.eaf
Type (DCMI):		Sound
Type (OLAC):		primary_text
OLAC Info
Archive:		Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC)
Description:		http://www.language-archives.org/archive/paradisec.org.au
GetRecord:		OAI-PMH request for OLAC format
GetRecord:		Pre-generated XML file
OAI Info
OaiIdentifier:		oai:paradisec.org.au:KK1-0255
DateStamp:		2021-09-15
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Keita Kurabe (compiler); Keita Kurabe (depositor); M. Hkawn Hpang (speaker). 2017. Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC).
Terms:		area_Asia country_MM dcmi_Sound iso639_kac olac_language_documentation olac_primary_text olac_text_and_corpus_linguistics
Inferred Metadata
Country:		Myanmar
Area:		Asia