၁း ၂။ နယ္ခ်ဲ႕စနစ္ေခတ္ဦး
In a time which saw the beginning of imperial expansion. The peoples of Europe- the Spanish, the Portuguese, the Dutch, the Italians, the Germans, the English and the rest, in the course of their ventures to various parts of the world, interested themselves in the lands bordering the seas of the easternmost parts of the world.
နယ္ခ်ဲ႕စနစ္ေခတ္ဦး၏သဘာဝအရဥေရာပတုိက္သားမ်ားျဖစ္ၾကေသာ စပိန္၊ ေပၚတူဂီ၊ဒတ္ခ်္၊ အီတလီ၊ ဂ်ာမာန္၊ ျပင္သစ္ႏွင့္ အဂၤလိပ္စသည္တုိ႔သည္ ကမၻာအရပ္ရပ္သုိ႔ စြန္႔စားလာၾက သည္တြင္ ကမၻာ့အေရွ႕ဖ်ားရွိ သမုဒၵရာတုိ႔သည္ ၎တုိ႔က်က္စားရာေဒသျဖစ္လာခဲ့ၾကသည္။
The Spanish and the Portuguese were the first to cross the Pacific Ocean and to come into the Indian Ocean.
ေရွးဦးစြာစပိန္ႏွင့္ေပၚတူဂီတုိ႔သည္ပစိဖိတ္သမုဒၵရာကုိလွည့္၍အိႏၵိယသမုဒၵရာထဲ့သုိ႔ေရာက္ရွိလာသည္။
They were followed by the Dutch, the French and the English.
ဒတ္ခ်္၊ျပင္သစ္ႏွင့္အဂၤလိပ္တုိ႔သည္စပိန္ႏွင့္ေပၚတူဂီတုိ႔ကုိေနာက္ေယာင္ခံ၍လုိက္လာၾက သည္။
The first exponents of this expansion in Burma were the Portuguese.
ျမန္မာနုိင္ငံတြင္ နယ္ခ်ဲ႕အလံကုိ ပထမဆုံးစုိက္ထူသူမွာ ေပၚတူဂီတုိ႔ပင္ျဖစ္သည္။
We had to know; in fact the real expansion occurred since very early period of time in the Jætaka. In the Mahæuma³ga Jætaka of Mahænipæta a king name of sþ¹anøbrahamadatta govern in Uttaræpa³cæla city of Kapila kingdom and a Brahmin who is his domestic chaplain name of Keva¥¥a, admonish for welfare and nature and he is clever and keen. They want to be great king and the king’s great religious adviser in the world. “Great king! We will seize first small countries having collected and I will say the king having enter to country by small gate that ‘you don’t have battle for me, please to be only our king’s own, your country will be only yours, however if you make war, you will defeat sure because our soldiers and vehicles are large. If will observe as I say, it must be confiscated. If not, we must seize other country having fought, lets to go the dissolution of life and taken two armies, thereupon others and so forth, we will drank the drink of victorious warrior having taken kingship in the whole world by this way.[1] But wise men not esteem taking of glory having killed others.[2]
From about the year 1510 on, envoys were sent from the Portuguese to the kings of Burma with proposals for the establishment of relationships between the countries upon equal terms.
ခရစ္ႏွစ္(၁၅၁၁)ခုႏွစ္ေလာက္ကစ၍ ေပၚတူဂီတုိ႔သည္ ျမန္မာမင္းတုိ႔ထံ ျပည္ေထာင္ခ်င္းခ်င္း တန္းတူ ရည္တူဆက္ဆံေရးစနစ္အရ သံတမန္ေစလႊတ္ခဲ့ဖူးသည္။
By the middle of the 16th century, there were Portuguese living in Ayoddaya (Thailand), Pegu, Taungngu, Arakan and other countries of south Asia making a living as mercenary soldiers in the service of the kings for their wars within these lands.
၁၆ ရာစုအလယ္ေလာက္တြင္ ေပၚတူဂီတုိ႔သည္ ယုိးဒယားျပည္၊ ပဲခူးျပည္၊ ေတာင္ငူျပည္၊ အင္းဝျပည္၊ ရခုိင္ျပည္စေသာအာရွေတာင္ပုိင္းေဒသရွိျပည္ေထာင္ခ်င္းတုိ႔စစ္ခင္းၾကသည့္အေရးတြင္ေၾကးစား စစ္သည္ ေတာ္မ်ား အျဖစ္ျဖင့္ ထုိတုိင္းျပည္ဘုရင္မ်ား၏ လက္ေအာက္တြင္ အမႈထမ္းခဲ့ၾကသည္။
The Burmese Chronicles tell the well-known story of how Tabinshweihti (1531-1551)[3] grew familiar with his Portuguese and how this was his undoing[4].
တပင္ေရႊထီးသည္ေပၚတူဂီတုိ႔ႏွင့္ေပါင္းမိ၍ပ်က္စီးျခင္းသုိ႔ေရာက္ခဲ့သည္မွာ ျမန္မာ့သမုိင္းတြင္ အထင္အရွား ျဖစ္သည္။
This is one of the Buddha points out so many disadvantage of drinking intoxicant.
“Matto ahaµ mahæræja, puttamaµsæni khædayiµ;
tassa sokenahaµ pha¥¥ho, majjapænaµ vivajjayin”ti.[5]
That is to say: Great king! I having drunk had eaten flesh of my son. I had refrain drinking to intoxicant because I am touched by grief, eating to the flesh of my son.
Early in the 17th century again, a Portuguese named Filip De Brito Nicote (called Nga Zingæ by the Burmese) became involved in the affairs of Burma to their great annoyance.
တစ္ဖန္(၁၇)ရာစုသုိ႔အဝင္၌ျမန္မာ့အေခၚငဇင္ကာဟုတြင္ေသာေပၚတူဂီလူမ်ိဳးဖစ္လစ္ဒီဗရီတုိသည္ ေတာင္ငူဘုရင္ နတ္ရွင္ေနာင္ႏွင့္ပူေပါင္း၍ ျမန္မာ့အေရးတြင္ ဝင္ေရာက္ေႏွာင့္ယွက္ ခဲ့သည္။
In 1613 King Anaukphetlun (1605-1628)[6] laid siege to Nga Zinga in Thanlyin[7] and eradicated his designs for expansion.
ခရစ္ (၁၆၁၃) ခုႏွစ္တြင္ အေနာက္ဘက္လြန္မင္းတရားသည္ ငဇင္ကာကုိ သန္လ်င္ၿမိဳ႕တြင္ ကားစင္တင္ ျခင္းျဖင့္ နယ္ခ်ဲ႕ပေယာဂကုိ သုတ္သင္သည္။
From this time the power of the Portuguese little by little disappeared from Burma.
သုိ႔ႏွင့္ပင္ ေပၚတူဂီတုိ႔၏ဩဇာသည္ ျမန္မာနုိင္ငံမွ တစ္စတစ္စ ေပ်ာက္ကြယ္သြားခဲ့သည္။
Nevertheless, the advance of empire did not come to a halt.
သုိ႔ေသာ္ နယ္ခ်ဲ႕၏ေျခလွမ္းသည္ ရပ္တန္႔သြားသည္မဟုတ္။
The English, the Dutch and the French moved in to take the place of the Portuguese.
ေပၚတူဂီတုိ႔၏ေနရာကုိ အဂၤလိပ္၊ ဒတ္ခ်္ႏွင့္ ျပင္သစ္တုိ႔သည္ ယူလာၾကသည္။
In the mid-18th century the rivalry between the French and the English companies began to have violent effects in the kingdom of Burma.
(၁၈)ရာစုအလယ္သုိ႔ေရာက္ေသာအခါ အဂၤလိပ္ႏွင့္ျပင္သစ္အေရွ႕အိႏၵိယကုမၸဏီတုိ႔၏အၿပိဳင္အဆုိင္ ဩဇာနယ္ခ်ဲ႕ေသာ နုိင္ငံေရးသည္ ျပင္းထန္လာေလသည္။
After the great Alaunghpayæ (real name is U Aung je ya (years of reign 1752-1760), the founder of third Myanmar “Konnnbaung Era”) (1714-13 April 1760) had restored the kingdom, the English and the French carried on their intrigues in Burma with the Mons.
အေလာင္းမင္းတရားႀကီးသည္ ျမန္မာနုိင္ငံေတာ္ကုိ ျပန္လည္စည္းရုံးေသာအခါ အဂၤလိပ္ႏွင့္ ျပင္သစ္ တုိ႔သည္ ျမန္မာ့အေရးတြင္ ျမန္မာတုိ႔ႏွင့္လည္းေကာင္း မြန္တုိ႔ႏွင့္လည္းေကာင္း ပူးတုံခြါတုံျပဳ၍ စြက္ဖက္ျခယ္လွယ္လာၾကသည္။
After King Alaunghpayæ turned the course of the war in 1756, he destroyed both the factory in Thanlyin, in 1757-8, its extension in Hainggyi island, so as to leave no trace behind.
အေလာင္းမင္းတရားႀကီးသည္ျမန္မာနုိင္ငံေတာင္ပုိင္းကုိ စစ္ဦးလွည့္ေသာ (၁၇၅၆) ခုႏွစ္တြင္ သန္လ်င္ရွိ နယ္ခ်ဲ႕အေျခခံစခန္းကုိလည္းေကာင္း၊(၁၇၅၇-၈)ခုႏွစ္တြင္ဟုိင္းႀကီးကၽြန္းရွိနယ္ခ်ဲ႕အေျခခံစခန္းကုိ လည္းေကာင္း အျမစ္ပါမက်န္ေအာင္ သုတ္သင္ရွင္းလင္းလုိက္ေလသည္။
This was not the end of the plans for expansion.
သုိ႔ႏွင့္လည္း နယ္ခ်ဲ႕စနစ္သည္ အၿပီးပုိင္အသက္ထြက္သြားသည္မဟုတ္။
Up to this time the Burmese had never had to accept the superiority of other people except to the extent that of the immediate royal family was accepted.
ျမန္မာတုိ႔သည္ယခင္က သူတစ္ပါးလႊမ္းမုိးျခင္းခံခဲ့ရသည္ဆုိသည္မွာ လူမိ်ဳးခ်င္းေသြးသား ေတာ္စပ္သူတုိ႔၏ လႊမ္းမုိးျခင္းကုိသာ ခံခဲ့ရဖူးသည္။
They had never had to accept the superiority of people from another land who were not of royal race. Now, however, it had to be faced.
လူမ်ိဳးခ်င္းေသြးသားေတာ္စပ္၍မရနုိင္ေသာတုိင္းတစ္ပါးသားတုိ႔၏ လႊမ္းမုိးျခင္းကုိကား မခံခဲ့ရ ဖူးေခ်။ ယခုအႀကိမ္၌ ခံလုိက္ၾကရေလၿပီ။
Therefore, when it came to dealings with people who could not claim royalty, eastern customs and rules of intercourse had to change and allow for different customs used by other peoples.
ထုိ႔ေၾကာင့္ေသြးသားေတာ္စပ္၍ မရနုိင္ေသာသူတုိ႔ႏွင့္ ဆက္ဆံလာရေသာအခါ အေရွ႕တုိင္း သားတုိ႔၏ ထုံးတမ္းအရျပည္ေထာင္အခ်င္းခ်င္း ဆက္ဆံေသာသေဘာတရားတုိ႔သည္တစ္မ်ိဳး တစ္ဖုံ ေျပာင္းလဲလာ ခဲ့ရေလသည္။
In dealing with the rulers of other lands, the kings of Burma had dealt directly and on equal terms.
ျမန္မာမင္းတုိ႔သည္ တုိင္းတစ္ပါးမင္းတုိ႔ႏွင့္ ဆက္ဆံခဲ့ရာတြင္ တန္းတူရည္တူ တုိက္ရုိက္သာ ဆက္ဆံခဲ့ ဖူးၾကသည္။
Now, however, they had to deal with an imperialistic power and it was not a matter of dealing directly and on equal terms between nations as they had with the Portuguese; they must deal now with the East India Company or with the Governor.
ယခုနယ္ခ်ဲ႕တုိ႔ႏွင့္ဆက္ဆံလာရေသာအခါ ေပၚတူဂီမင္းတုိ႔ႏွင့္ ဆက္ဆံစဥ္ကကဲ့သုိ႔ျပည္ ေထာင္ ခ်င္းခ်င္း တန္းတူရည္တူဆက္ဆံသည့္သေဘာမ်ိဳးမဟုတ္ဘဲ အေရွ႕အိႏၵိယကုမၸဏီမွ တစ္ဆင့္ေသာ္လည္း ေကာင္း၊ ဘုရင္ခံမွတစ္ဆင့္ေသာ္လည္းေကာင္း ဆက္ဆံခဲ့ရသည္။
Successive kings of Burma never learned to handle such dealings with skill.
ျမန္မာဘုရင္အဆက္ဆက္တုိ႔သည္ ဤသုိ႔ေသာနုိင္ငံျခားဆက္ဆံေရးမ်ိဳးကုိ တစ္ရံတစ္ဆစ္မွ် မေက်နပ္ခဲ့ၾက ေခ်။
When peace was made to end the first Anglo-Burmese War, the Burmese and the English concluded a treaty at Rantapo[8] in 24 February 1826.
၁၈၂၄-၆ အဂၤလိပ္-ျမန္မာ ပထမစစ္ပြဲေျပၿငိမ္းေသာအခါ ျမန္မာတုိ႔သည္ အဂၤလိပ္တုိ႔ႏွင့္ ရႏၱပုိ စာခ်ဳပ္ကုိ ခ်ဳပ္ဆုိၾကရသည္။
It was a treaty in which the Burmese agreed to follow the custom of westerners in relationships with other lands.
ထုိစာခ်ဳပ္သည္ အေနာက္တုိင္းသားတုိ႔၏ နုိင္ငံျခားဆက္ဆံေရး ဓေလ့ထုံးစံတစ္ရပ္ကုိ ျမန္မာ တုိ႔အား ခ်မွတ္ေပးေသာ စာခ်ဳပ္ျဖစ္သည္။
In particular, it was a treaty in which the stronger party imposed his ideas upon the weaker.
တနည္းဆုိေသာ္အင္အားနည္းသူအားအင္အားႀကီးသူကမိမိသေဘာက်စည္းကမ္းသတ္မွတ္ေပးေသာ စာခ်ဳပ္ျဖစ္သည္။
If we study as a whole the times, as they have been described, we can recognise one particular characteristic.
ဆုိခဲ့ၿပီးေသာေခတ္တစ္ေလွ်ာက္လုံးကုိသုံးသပ္ၾကည့္ျပန္လွ်င္ထုိေခတ္၏ သေဘာ တစ္ရပ္ကုိ ေတြ႔ရျပန္သည္။
This is that as their polity came under pressure from a powerful foreign people the Burmese were forced to work hard to develop their ability and courage.
ထုိသေဘာမွာတန္ခုိးႀကီးမားေသာ တုိင္းတစ္ပါးသားတုိ႔က ျမန္မာတုိ႔၏ အခ်ဳပ္အျခာ အာဏာကုိ ထိပါးလာေသာအခါ ထုိတုိင္းတစ္ပါးသားတုိ႔ကုိ ေတာ္လွန္နုိင္ရန္ ယင္းတုိ႔၏ စြမ္းရည္သတၱိကုိ ျမန္မာတုိ႔က ရေအာင္ႀကိဳးပမ္းမည္ဟူေသာ သေဘာျဖစ္သည္။
After King Alaunghpaya had succeeded in unifying the country during the reign of Hsinbyushin, Burma came to the peak of its power.
အေလာင္းမင္းတရားသည္ျမန္မာနုိင္ငံကုိ တညီတညြတ္တည္းျဖစ္ေအာင္ စည္းရုံးခဲ့ရာ ဆင္ျဖဴရွင္မင္း လက္ထက္တြင္ ျမန္မာနုိင္ငံသည္ လက္ရုံးရည္အားျဖင့္ အထြတ္အထိပ္သုိ႔ ေရာက္ခဲ့သည္။
Under King Bodawhpayæ (years of reign 1782-1819, third son of Alaungphayæ) there was a time of peace and prosperity during which Burmese literature and art, customs and culture were displayed; the customs and cultures of neighbouring countries were systematically studied and the task of expanding the basis of Burmese unity was worked on.
ဘုိးေတာ္ဘုရားလက္ထက္၌ကား ၿငိမ္းခ်မ္းေသာကာလအတြင္း ျမန္မာစာေပ၊ အႏုပညာ၊ ရုိးရာယဥ္ ေက်းမႈတုိ႔ကုိ ျပန္လည္ေဖၚထုတ္၍ အိမ္နီးခ်င္းနုိင္ငံတုိ႔၏ ရုိးရာယဥ္ေက်းမႈ မ်ားကုိလည္း စနစ္တက် ေလ့လာၿပီးလွ်င္ ျမန္မာ့ညီညြတ္ေရးအတြက္ အရင္းခံျဖစ္ေသာ ယဥ္ေက်းမႈ ဖြံ႕ၿဖိဳးေရးလုပ္ငန္းတုိ႔ကုိ လုပ္ေဆာင္လာၾကသည္။
During the reign of Pagan-king (years of reign 1846-1853, ninth dynasty of Konnbaung) the country's administration had gone to pieces.
ပုဂံမင္းလက္ထက္တြင္ တုိင္းကားျပည္ရြာ အုပ္ခ်ဳပ္ေရးသည္ ပ်က္ျပားလာသည္။
In the section of the Konnbaungzet Maharājawin that deals with the reign of Pagan-king, it is said that this king appointed a Muslim Baing-zet,[9] whose name is recorded as Ngapaingthat, as a Mayor (governor of a town in the monarchical days) and gave him high promotion.
ငပုိင္သတ္ဟုမွတ္တမ္းတင္ေသာ ဘုိင္ဆတ္ေခၚ မဟာေမဒင္တစ္ဦးကုိ ၿမိဳ႕ဝန္အရာ၌ထား၍ ခ်ီးျမွင့္ ေျမွာက္စားသည္။
This Ngapaingthat is said to have “habitually raided people's homes by night, to have robbed them of their money and food, and to have thrown them into prison and beaten them” and thus the territory was grievously distressed.
ထုိငပုိင္သတ္သည္ ျပည္သူျပည္သားတုိ႔ကုိညွင္းပန္းႏွိပ္စက္၊ ေၾကးေငြစားယူ၊ ေထာင္သြင္း၊ သတ္ျဖတ္ ျပဳက်င့္ရာ တုိင္းကားျပည္ရြာလြန္စြာ ညွိဳးႏြမ္းသည္။
These kinds of event are of nature can be in the days of unrighteous and irresponsible kings. The Buddha explained the meaning of the sixteen dreams in the Pæ¹i commentaries.
If has to show having extracted them with regard to a king’s favourite, they are: "Men unyoked a team of strong, sturdy oxen, and replaced them with young steers, too weak to draw the load. Those young steers refused to pull.
They stood stock-still, so that the wagons didn't move at all. This was my fourth dream. What will come of it?"
"Here again the dream will not come to pass until the future, in the days of wicked kings. In days to come, unjust and parsimonious kings will show no honor to wise leaders, skilled in diplomacy. They will not appoint experienced, learned judges to the courts.
On the contrary, they will honor the very young and foolish, and will appoint the most inexperienced and unprincipled to the courts. Naturally, these appointees, because of their ignorance of statecraft and the law, will not be able to bear the burden of their responsibilities.
Because of their incompetence they will have to throw off the yoke of public office. When that happens, the aged and wise lords will remember being passed over, and, even though they are able to cope with all difficulties, they will refuse to help, saying: 'It is no business of ours since we have become outsiders.'
They will remain aloof, and the government will fall to ruins. It is just like when the young steers, not strong enough for the burden, were yoked instead of the team of sturdy oxen.[10]
"I saw an incredible horse with a mouth on each side of its head being fed fodder on both sides. That dreadful horse ate voraciously with both its mouths. This was my fifth dream. What will come of it?"
"This dream will also come true only in the future, in the days of unrighteous and irresponsible kings, who will appoint covetous men to be judges.
These despicable magistrates, blind to virtue and honesty, will take bribes from both sides as they sit in the seat of judgment. They will be doubly corrupt, just like the horse that ate fodder with two mouths at once.[11]
"At a palace gate there stood a big pitcher full to the brim. Around it stood many empty pitchers. From all directions there came a steady stream of people carrying pots of water which they poured into the already full pitcher. The water from that full pitcher kept overflowing and wastefully soaking into the sand.
Still the people came and poured more and more water into the overflowing vessel. Not a single person even glanced at the empty pitchers. This was my eighth dream. What shall come of it?"
"This dream too will not come to pass until the future when the world is in decline. The kingdom will grow weak, and its kings will be poorer and more demanding. These kings in their poverty and selfishness will make the whole country work exclusively for them.
They will force citizens to neglect their own work and to labor only for the throne. For the kings' sake they will plant sugar cane, make sugar-mills, and boil down molasses. For the kings' sake they will plant flower gardens and orchards and gather fruits.
They will harvest all the crops and fill the royal storerooms and warehouses to overflowing, but they will be unable even to glance at their own empty barns at home. It will be like filling and overfilling the full pitcher, heedless of the needy, empty ones.[12]
"I saw a deep pool with sloping banks overgrown with lotuses. From all directions, a wide variety of animals came to drink water from that pool. Strangely, the deep water in the middle was terribly muddy, but the water at the edges, where all those thirsty creatures had descended into the pool, was unaccountably clear and sparkling. This was my ninth dream. What does it mean?"
"I saw a deep pool with sloping banks overgrown with lotuses. From all directions, a wide variety of animals came to drink water from that pool. Strangely, the deep water in the middle was terribly muddy, but the water at the edges, where all those thirsty creatures had descended into the pool, was unaccountably clear and sparkling. This was my ninth dream. What does it mean?"
"This dream too will not come to pass until the future, when kings grow increasingly corrupt. Ruling according to their own whim and pleasure, they will never make judgments according to what is right. Being greedy, they will grow fat on lucrative bribes. Never showing mercy or compassion to their subjects, they will be fierce and cruel.
These kings will amass wealth by crushing their subjects like stalks of sugar cane in a mill and by taxing them to the last penny. Unable to pay the oppressive taxes, the citizens will abandon their villages, towns, and cities, and will flee like refugees to the borders.
The heart of the country will be a wilderness, while the remote areas along the borders will teem with people. The country will be just like the pool, muddy in the middle and clear at the edges.[13]
"I saw goats chasing wolves and eating them. At the sight of goats in the distance, the wolves fled terror-stricken, quaking with fear to hide in thickets. Such was my sixteenth dream. What will come of it?"
"This dream too will not have its fulfillment until the reign of immoral kings. The low-born will be raised to important posts and will become royal favorites. True nobles will sink into obscurity and distress. Gaining power in the law courts because of the king's favors, the parvenu will claim the ancestral estates of the impoverished old nobility, demanding their titles and all their property. When the real nobles plead their rights in court, the king's minions will have them beaten and tortured, then taken by the throat and thrown out with words of scorn. 'That will teach you to know your place, fools!' they will shout. 'How dare you dispute with us?
The king shall hear of your insolence, and we will have your hands and feet chopped off!' At this, the terrified nobles will agree that black is white and that their own estates belong to the lowly upstarts. They will then hurry home and cower in an agony of fear.
Likewise, at that time, evil monks will harass good, worthy monks until the worthy ones flee from the monasteries to the jungle. This oppression of true nobles by the low-born and of good monks by the evil monks will be like the intimidation of wolves by goats.
However, you have nothing to fear from this. This dream refers to the future only."[14]
When this came to the ears of Pagan-king, he terminated the appointment of the Mayor,
Ngapaingthat, of the town clerk, Ngapein[15] and the rest of the gang on the 7th waning day of Nadaw, 1213 (December 1851).
ပုဂံမင္းသည္ဤအေၾကာင္းအျခင္းအရာတုိ႔ကုိသိလာေသာအခါၿမိဳ႕ဝန္ငပုိင္သတ္ႏွင့္ၿမိဳ႕စာေရး ငပိန္စေသာအေပါင္းအပါတုိ႔ကုိ(၁၂၁၃)ခုႏွစ္၊နေတၱာ္လျပည့္ေက်ာ္(၇)ရက္ေန႔တြင္အဆုံးစီရင္ ေတာ္မူသည္။
Even so, because of the mischief of Ngapaingthat both the king as lord of the country and the people were no longer united in purpose.
သုိ႔ေသာ္ ငပုိင္သတ္၏ပေယာဂေၾကာင့္ မင္းႏွင့္ျပည္သူတုိ႔ တစ္စိတ္တစ္ဝမ္းတည္း ညီညီညြတ္ညြတ္မရွိ ေတာ့ေခ်။
This provided an opportunity for encroachers.
ဤအခ်က္သည္ နယ္ခ်ဲ႕သူတုိ႔အတြက္အကြက္ေကာင္းျဖစ္သြားသည္။
So the Master admonishing (his) relations said: Emperors! Dispute between relatives mutually is, surely not becoming; even some animals which had conquered their enemies at the time of concord, when quarrelling, suffered great destruction, dispute is the root of destruction.[16]
“Sammodamænæ gacchanti, jælamædæya pakkhino;
yadæ te vivadissanti, tadæ ehinti me vasan”ti.
That is to say: While agreeing the birds go away carrying off the net, but when they quarrel they will then fall into my power.[17]
The Burmese histories tell how Commodore Lambert, the captain of a warship from India under British rule, claimed that people living under the protection of the British flag had been wronged by the Hanthawadi (date of establishment-7 November 1566) Mayor and, in pursuit of his claim, one night surrounded a ship belonging to the King with two steam tugs and hauled it away.
ျမန္မာ့ရာဇဝင္တုိ႔တြင္အိႏၵိယကုိအစုိးရသည့္အဂၤလိပ္မင္း၏တုိက္သေဘၤာအုပ္ ကာမုိဒါလံဘာ ဟုျပဆုိေသာ ကုိမုိဒါလမၺတ္သည္အဂၤလိပ္မင္းအလံေအာက္တြင္ရွိေနသူတုိ႔ကုိဟံသာဝတီၿမိဳ႕ဝန္မင္းကညွင္းပင္းႏွိပ္စက္သည္ဟုအေၾကာင္းျပ၍အေရးဆုိၿပီးလွ်င္တစ္ညသ၌ ျမန္မာမင္းပုိင္ ေရနန္းယာဥ္သာ သေဘၤာကုိ မီးသေဘၤာႏွစ္စင္း ဝဲယာမွတြဲ၍ တိတ္တဆိတ္ ယူေဆာင္သြား ေလသည္။
From this arose the second Anglo-Burmese War.
ဤသည္မွစ၍ အဂၤလိပ္ႏွင့္ ျမန္မာတုိ႔ ဒုတိယအႀကိမ္ စစ္ခင္းၾကေလသည္။
They captured Pegu in the 20th December, 1852.
၁၈၅၂ ဒီဇင္ဘာ ၂၀ ရက္ေန႔တြင္ ပဲခူးကုိသိမ္းေလသည္။
While the English were thus for the second time annexing a part of the Burmese territory, in Amarapūra (date of establishment-10, October 1781) the situation of the administration grew worse and worse. Cases of banditry and such crimes became common.
ဤသုိ႔အဂၤလိပ္တုိ႔ကျမန္မာနုိင္ငံပုိင္ေဒသတုိ႔ကုိဒုတိယအႀကိမ္သိမ္းယူေနခုိက္တြင္အမရပူရ၏အုပ္ခ်ဳပ္ေရးသည္ ေရွးယခင္ကထက္ပင္ ပုိမုိဆုိးရြားလာေလသည္။ဓါးျပစေသာရာဇဝတ္မႈမ်ား ထူေျပာ လာ၏။
It seemed that in the city and in the palace everything had been left in the hands of those people who could only make mischief.
ဤအထဲတြင္ နန္းတြင္းေရးသည္ ကုန္းေခ်ာစကားေျပာတတ္သူတုိ႔၏လက္ထဲ၌ တည္ေနဟန္ ရွိသည္။
Because of such mischief-making the Mindon prince (1853-1878, tenth dynasty of Konnbaung) and his brother the Kanaung Prince found themselves rumoured to have taken part in some of the dacoities around the capital.
ဤကုန္းေခ်ာစကားတုိ႔ေၾကာင့္မင္းတုန္းမင္းသားႏွင့္ကေနာင္မင္းသားညီေနာင္တုိ႔သည္ေရႊၿမိဳ႕ေတာ္၌ ျဖစ္ပြါးေသာ ဓါးျပမႈအခ်ိဳ႕တုိ႔တြင္ အပါအဝင္ျဖစ္သည့္ေယာင္ေယာင္ မႈခင္းရွာႀကံျခင္း ကုိခံရေလသည္။
In the Mahænipæta of Jætaka¥¥hakathæ we can see that brothers stage a coup d’état each other because of slander (Pesuñña) of other person[18].
Pesuñña means: in this world any person is malicious speech, in that place announces having hears from this place for disunion of these and in this place announces having hears from that place for disunion of these.
Thus: breaks those who being harmonious, gives out those, separated, delights in dissociation, enjoys dissociation, strap rejoicing in dissociation and is speech done of dissociation. This is called Pesuñña (slender). Further it focuses slander by the two kinds of reasons. They are: desire for dear things and wish for breaking.[19]
For this reason the Mindon Prince and his brother the Kanaung Prince in the evening of the eighth waxing day of Pyætho 1214 (1852) left the city by the “four island gate” at the extreme northern end of its east side.
At Mattayæ they influenced the people and, with the intention of raising a rebellion against their brother, Pagan-king, set off for the city of Yadanætheinga (Shwebo)[20].
ထုိ႔ေၾကာင့္ညီေနာင္ႏွစ္ပါးတုိ႔သည္ ၁၂၁၄ ခုႏွစ္၊ျပာသုိလဆန္း ၈ ရက္ေန႔ညတြင္ အမရပူရ ေရႊၿမိဳ႕ေတာ္ ေရွ႕မ်က္ႏွာေျမာက္စြန္ေလးကၽြန္းတံခါးကထြက္၍မတၱရာ၌လူထုကုိစည္းရုံးၿပီးလွ်င္ေနာင္ေတာ္ပုဂံ မင္း ကုိ ျခားနားရန္အလုိ႔ငွာ ရတနာသိဃၤသုိ႔ ခ်ီတက္ၾကေလသည္။
Prince Mindon, thus making Yadanætheinga (Shwebo) his base camp advanced to attack Amarapþra which he captured on the 11th waxing day of Tabaung, 1214 (11 July,1853).
မင္းတုန္းမင္းသားသည္ရတနာသိဃၤၿမိဳ႕ကုိအေျခခံစခန္းျပဳ၍အမရပူရၿမိဳ႕ေတာ္ကုိတုိက္ခုိက္သိမ္းပုိက္ရာ ၁၂၁၄ခုႏွစ္၊တေပါင္းလဆန္း ၁၁ ရက္ေန႔တြင္ေအာင္ျမင္ေတာ္မူသည္။
On this day King Pagan was deposed and King Mindon began his reign.
ထုိ႔ေန႔တြင္ပင္ ပုဂံမင္းကုိနန္းခ်၍ မင္းတုန္းမင္းနန္းတက္ေတာ့မူေလသည္။
[1] . Jæ. VI. A. P. 236
[2] . Jæ. VI. A. P. 311
[3] . He is, established second Myanmar first.
[4] . The Portuguese introduced him to hard liquor, it is said.
[5] Jæ. II. A. P. 177
[6] . He is second king of dynasty of Nyaungyam (1600-1606).
[7] It is situated in Yangon District.
[8] . The region is situated 45 miles distance from Mandalay Royal Palace.
[9] . Meaning uncertain: Perhaps "of mixed ancestry", or just possibly, "a filing clerk".
[10] . Jæ. I. A. Pp. 356-7. A³. III. Tø. P. 65
[11] . Jæ. I. A. P. 357. A³. III. Tø. P. 65
[12] . Jæ. I. A. Pp. 358-9. A³. III. Tø. P. 66
[13] .Jæ. I. A. P. 359. A³. III. Tø. P. 66
[14] . Jæ. I. A. Pp. 362-3. A³. III. Tø. P. 69
[15] .He established a bridge name of U Pein, to be very famous view in the world nowadays.
[16] . Jæ. I. A. P. 224
[17] . Jæ. I. A. P. 225. Gæthæ No. 33
[18] Jæ. VI. A. Pp. 39-40
[19] Nd. I. P.179
[20] . It was established as a palace in 1753-54 by U Aung Je Ya, founder of third Myanmar.
