၁း ၄။ ျမန္မာ့ရုိးရာကုိျပန္လည္ေဖၚထုတ္၍ ေခတ္သစ္သုိ႔ေရွ႕ရႈျခင္း
In 1191(1829) Burmese scholars edited the ‘Glass Palace Chronicle’[1] in five parts and thirty eight sections from the Chronicle that was written by Maung Kalæ, the son of the Sagaing wealthy person.
၁၁၉၁ ခုႏွစ္မွစ၍ ျမန္မာပညာရွိတုိ႔သည္ စဥ့္ကုိင္သူေဌးေမာင္ကုလားေရးသားေသာ ရာဇဝင္ ေတာ္ႀကီးကုိ သုဓ္သင္စီရင္၍‘မွန္းနန္းရာဇဝင္ေတာ္ထုပ္ေရငါး၊တြဲေရသုံးဆယ့္ရွစ္တြဲ’မ်ားကုိျပဳစုခဲ့ၾကသည္။
This “Glass Palace Chronicle” aroused King Mindon's patriotism: he gave great importance to the chronicles of Burma and there is much significance to be found in the presentation of the arguments that he put to the various English missions.
ယင္းမွန္နန္းရာဇဝင္သည္မင္းတုန္းမင္းတရားႀကီး၏နုိင္ငံခ်စ္စိတ္ဓါတ္ကုိလႈံ႕ေဆာ္ေပးသည္။မင္းတုန္းမင္း သည္ ျမန္မာရာဇဝင္ကုိ အလြန္ေလးစားေၾကာင္းႏွင့္ အဂၤလိပ္သံတုိ႔မွတ္တမ္း အသီးသီးတြင္ ေဖၚျပသည္မွာ အလြန္အဓိပၸါယ္ရွိသည္။
The year 1218 (1871) was marked as the coming 2500th year of the Religion (sāsanā)[2] and was designated for the holding of the Fifth Sa³gāyanā.[3]
(၁၂၁၈)ခုႏွစ္တြင္ေရာက္ဆဲျဖစ္ေသာသာသနာႏွစ္(၂၄၀၀)ကုိရည္စူး၍ပဉၥမသဂၤါယနာတင္ရန္စီစဥ္ၾကသည္။
Looking at the mere surface of this work we can say very definitely that King Mindon hoped to be regarded and honoured as the supporter of the Religion in a quite special way, beyond all other kings.
ဤလုပ္ငန္းကုိအေပၚယံေၾကာမွ်သုံးသပ္လွ်င္မင္းတုန္းမင္းသည္အျခားေသာမင္းမ်ားနည္းတူသာသနာ့ ဒါယကာတည္းဟူေသာဂုဏ္ထူးဝိေသသကုိခံယူလုိသည္ဟူ၍သာအလြယ္ဆုိရခ်ိမ့္မည္။
If we look at the essentials, we will see that the rule was that there was a basic disposition to preserve the culture of Burma and the traditions of its peoples.
အႏွစ္သာရကုိရွာၾကည့္တတ္လွ်င္မူကားျမန္မာ့ရုိးရာယဥ္ေက်းမႈႏွင့္အမ်ိဳး၏အစဥ္ကုိေစာင့္ေရွာက္ေသာ စိတ္ဓါတ္သည္ အရင္းခံအေၾကာင္းတရားျဖစ္သည္ကုိ ေတြ႔ရလိမ့္မည္။
King Mindon was a patriot and was well versed in the history of Burma and his plans were always to establish firmly the Buddhist religion as being the basis of Burmese culture.
မ်ိဳးခ်စ္နုိင္ငံခ်စ္ပုဂၢိဳလ္မင္းတုန္းမင္းႀကီးသည္ျမန္မာရာဇဝင္ကုိေကာင္းစြာသုံးသပ္၍ဗုဒၶသာသနာအရင္းခံ ေသာျမန္မာ့ယဥ္ေက်းမႈကုိအခုိင္အမာတည္ေဆာက္ရန္ႀကံစည္စိတ္ကူးျခင္းျဖစ္သည္။
From the strength of the interest that he always took in the processes of history, King Mindon could compare the rules for the government of Burma (Dhammena samena rajjaµ kæreti)[4] that he had before him in the Chronicles with the actualities that had changed with the times; he wished to review the principles and to match them with this different time.
သမုိင္းအစဥ္ကုိေလ့လာတတ္ေသာဝါသနာဘာဂီရွိသည့္အားေလွ်ာ္စြာမင္းတုန္းမင္းႀကီးသည္တရားႏွင့္အညီ မင္းျပဳရန္ဟူေသာျမန္မာ့အုပ္ခ်ဳပ္ေရးအစဥ္အလာကုိမ်က္ေမွာက္သမုိင္းတြင္ေျပာင္းလဲေနေသာအျခင္းအရာ တုိ႔ႏွင့္ယွဥ္၍ေဝဘန္သုံးသပ္ၿပီးလွ်င္ရုိးရာအစဥ္အလာကုိေခတ္၏ေျပာင္းလဲေနေသာအေျခအေနႏွင့္ဟပ္ကာ ျပဳျပင္လုိေသာသေဘာရွိသည္။
We can easily find an example in 1219 (1872) King Mindon made his plans for taxation with the intention of following the rule of not more than ten percent in accordance with this text of Athakathæ ‘tattha nipphannasassato dasama bhægaggaha¼aµ sassamedhaµ næma’[5] “the basic rule of taxation is that it must not be obscure or uncertain; it must be collected on a definite basis.”
သိလြယ္ရုံမွ်သာဓကျပရေသာ္ ၁၂၁၉ ခုႏွစ္တြင္ဆယ္ဖုိ႔တစ္ဖုိ႔သာလွ်င္အခြန္ခန္႔ခြဲရၿမဲျဖစ္ေသာ ‘တရားရင္း သႆေမဓ၊ မကြယ္မပ၊ မတိမ္မျမဳပ္ေစရ၊ အမွန္အကန္က်နေအာင္ေကာက္ခံမည္’ ဟု ဆင္ျခင္ရည္ရြယ္၍ အခြန္ေတာ္စနစ္ကုိ ျပဳျပင္ခဲ့သည္။
In a similar way, changes were to be brought by stages into the methods of government.
ဤနည္းႏွင္ႏွင္စီရင္အုပ္ခ်ဳပ္ေရးဆုိင္ရာေျပာင္းလဲမႈမ်ားတစ္ဆင့္ၿပီးတစ္ဆင့္ျဖစ္ေပၚလာခဲ့ေလ သည္။
One point of the new vision is conspicuous.
စီရင္ေရး၌အျမင္တစ္ရပ္လည္း ေပၚထြန္းခဲ့၏။
The economy of Burma both in agriculture and trade was based upon barter.
ျမန္မာ့စီးပြါးေရးသည္ စုိက္ပ်ိဳးေရးႏွင့္ ကုန္ပစၥည္းခ်င္း ဖလွယ္ေရးအေပၚ၌သာ တည္သည္။
As soon as intercourse with Europe began it was seen that the outdated basis of the Burmese economy could increase production by the use of machinery and of a currency.
ဥေရာပတုိက္သားတုိ႔ႏွင့္ဆက္ဆံရေသာအခါ၌မူကားေခတ္မမီေသာျမန္မာ့စီးပြါးေရးစနစ္ကုိစက္မႈထူေထာင္ ေရးႏွင့္ အသျပာသုံးစြဲေရးတုိ႔ျဖင့္ အစားထုိးရန္ဟူေသာအျမင္သစ္တစ္ရပ္ကုိ လည္း ျမင္လာၾကသည္။
Mints were established at Sagaing and Shwetachaung also weaving mills, rice mills, an arms factory, saw mills, sugar mills, indigo dying plants and others were set up to the number of more than fifty we can call this the start of an industrial revolution for Burma.
စစ္ကုိင္းႏွင့္ ေရႊတေခ်ာင္းတုိ႔တြင္တည္ေထာင္ေသာ ဒဂၤါးစက္ရုံ၊ ရက္ကန္းစက္ရုံ၊ စပါးႀကိတ္ စက္ရုံ၊ အေျမာက္၊ဗုံးဆံလက္နက္စက္ရုံ၊လႊစက္ရုံ၊သၾကားစက္ရုံ၊မယ္နယ္ခ်က္စက္ရုံစေသာစက္ရုံေပါင္း(၅၀)ေက်ာ္ တုိ႔သည္ျမန္မာတုိ႔၏ေရွးဦးအစစက္မႈေတာ္လွန္ေရးသဘာဝကုိ ျပဆုိေပသည္။
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[1]. During the time of Sagaing King, seventh dynasty of Konnbaung a chronicle which written by Burmese scholars having discussed is called ‘Glass Palace Chronicle’ because it is written in the cabin top of the Glass Palace.
[2]. The word sāsanā "a message" refers to the Buddha's teaching. In general use it refers rather to the institutions of religion, while Dhamma is the eternal truth behind them.
[3]. 1) Sæsanæ-2415 year 2) Place –Mandalay Royal Palace in Myanmar 3) Leader- Jæghara Thera 4) Number of Sa³ga- totally ordinary monks 2400 5) King- Mindon 6) Time- reciting five-month and three days 7) sculpting of alphabet on the stone- seven-years, six-month and fourteen-days. Till nowadays become very famous in the world by name of ‘The World Biggest Book’ into the Lokamærajin pagoda of Mandalay as the boundary-pillar of honour of Myanmar.
[4]. Jæ.III. A. 8
[5]. Iti. A. P. 89
