tag:blogger.com,1999:blog-60745067743308806202024-02-21T17:56:14.346+06:30ရဟန်းတော် (မော်ဒန်တောရ)ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comBlogger113125truetag:blogger.com,1999:blog-6074506774330880620.post-3605868944502548572016-03-27T21:36:00.000+06:302017-02-18T22:33:58.514+06:30စတုတၳႏွစ္ အေရွ႕တုိင္းပညာအထူးျပဳ ေက်ာင္းသားမ်ားအတြက္<p style=" margin: 12px auto 6px auto; font-family: Helvetica,Arial,Sans-serif; font-style: normal; font-variant: normal; font-weight: normal; font-size: 14px; line-height: normal; font-size-adjust: none; font-stretch: normal; -x-system-font: none; display: block;"> <a title="View Assignments of OS Students for the Fourth Year on Scribd" href="https://www.scribd.com/doc/306076396/Assignments-of-OS-Students-for-the-Fourth-Year" style="text-decoration: underline;" ></a></p><iframe class="scribd_iframe_embed" src="https://www.scribd.com/embeds/306076396/content?start_page=1&view_mode=scroll&show_recommendations=true" data-auto-height="false" data-aspect-ratio="undefined" scrolling="no" id="doc_56014" width="100%" height="600" frameborder="0"></iframe>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-90933729228953597262014-03-09T16:11:00.000+06:302014-03-09T16:11:21.721+06:30Pali Literature ReviewPh.D ပါဠိေက်ာင္းသားမ်ား အတြက္
<p style=" margin: 12px auto 6px auto; font-family: Helvetica,Arial,Sans-serif; font-style: normal; font-variant: normal; font-weight: normal; font-size: 14px; line-height: normal; font-size-adjust: none; font-stretch: normal; -x-system-font: none; display: block;"> <a title="View Pali Literature Review on Scribd" href="http://www.scribd.com/doc/211440849/Pali-Literature-Review" style="text-decoration: underline;" ></a> by <a title="View ရဟန္းေတာ္'s profile on Scribd" href="http://www.scribd.com/ra_taw" style="text-decoration: underline;" >ရဟန္းေတာ္</a></p><iframe class="scribd_iframe_embed" src="//www.scribd.com/embeds/211440849/content?start_page=1&view_mode=scroll&access_key=key-729bytu0rjd3anjwhp8&show_recommendations=true" data-auto-height="false" data-aspect-ratio="0.706896551724138" scrolling="no" id="doc_53212" width="100%" height="600" frameborder="0"></iframe>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-45707048122902247852010-12-31T00:18:00.000+06:302010-12-31T00:18:11.510+06:301: 12. Fourteen Departments of Government<div style="text-align: justify;"><b>၁း ၁၂။ ဆယ့္ေလးဌာနအုပ္ခ်ဳပ္ေရး</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">We have shown above how King Mindon devised the system in which the four ministers controlled the four departments into which government business was divided. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">မင္းတုန္းမင္းႀကီးသည္ေဝပုံက်ေလးဌာနခြဲ၍ဝန္ႀကီးေလးပါးျဖင့္အုပ္ခ်ဳပ္ေသာစနစ္ကုိတီထြင္ခဲ့ေၾကာင္း ေရွးကျပဆုိခဲ့သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">However, only a part of the royal power was actually handed over to the four departments. </div><div style="text-align: justify;">သုိ႔ရာတြင္အဆုိပါေလးဌာနအားဘုရင္မင္းျမတ္၏အာဏာအခ်ိဳ႕ကုိအၿပီးအပုိင္အပ္ႏွင္းလုိက္သည္မဟုတ္ေခ်။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The four ministers who were at the head of these four departments were only established in a right to be consulted. </div><div style="text-align: justify;">ေဝပုံက်ေလးဌာကုိဦးစီးရေသာဝန္ႀကီးေလးပါးတုိ႔သည္အတုိင္ပင္ခံအရာ၌သာတည္ရွိၾကသည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Now, when King Thībaw had just come to the throne it seemed that there was an excellent opportunity for changing the system of government.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ယခုသီေပါမင္းနန္းတက္လာေသာအခါအုပ္ခ်ဳပ္ေရးစနစ္ကုိျပဳျပင္ေျပာင္းလဲရန္ခ်က္ေကာင္းတစ္ခုေပၚလာခဲ့ ေလသည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Therefore the plans for government gradually expanded.</div><div style="text-align: justify;">ထုိ႔ေၾကာင့္ အုပ္ခ်ဳပ္ေရးစနစ္သည္ တစ္ဆင့္တုိးတက္လာျပန္သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The distribution of business between fourteen departments was a separate decision taken at the meeting in the North Garden in 1240 (1878). </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">၁၂၄၀)ျပည့္ႏွစ္သီတင္းကၽြတ္လတြင္ေတာင္ဥယ်ာဥ္အစည္းအေဝးကေဝပုံက်ဌာနဆယ့္ေလးရပ္ကုိပုိင္းျခား သတ္မွတ္လုိက္သည္ဟုဆုိသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The fourteen departments were what are now called “Ministries”. </div><div style="text-align: justify;">ေဝပုံက်ဌာနဆုိသည္မွာ ယခုေခတ္အေခၚ ဝန္ႀကီးဌာနျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">They were –</div><div style="text-align: justify;">ယင္းဆယ့္ေလးဌာနတုိ႔သည္ကား- </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">1. Agriculture ၁။ လယ္ယာဌာန။</div><div style="text-align: justify;">2. Handwork industries ၂။ လက္အလုပ္ဌာန။</div><div style="text-align: justify;">3. Land warfare ၃။ ကုန္းေၾကာင္းစစ္ဌာန။</div><div style="text-align: justify;">4. Taxation ၄။ အေကာက္ခြန္ဌာန။</div><div style="text-align: justify;">5. Religious knowledge ၅။ သာသနာပညာဌာန။</div><div style="text-align: justify;">6. Purisamedha ၆။ ပုရိသေမဓဌာန။</div><div style="text-align: justify;">7. Sassamedha ၇။ သႆေမဓဌာန။</div><div style="text-align: justify;">8. Criminal Justice ၈။ ရာဇဝတ္ဌာန။</div><div style="text-align: justify;">9. Civil Justice ၉။ တရားဌာန။ </div><div style="text-align: justify;">10. Water-borne warfare ၁၀။ ေရေၾကာင္းစစ္ဌာန။</div><div style="text-align: justify;">11. Foreign Affairs ၁၁။ နုိင္ငံျခားဌာန။</div><div style="text-align: justify;">12. Partnerships ၁၂။ တြဲဖက္ရုံးဌာန။</div><div style="text-align: justify;">13. Town and village affairs ၁၃။ ၿမိဳ႕ေရးရြာမႈဌာန။</div><div style="text-align: justify;">14. Mechanized industries ၁၄။ စက္အလုပ္ ဌာနဟူ၍ျဖစ္ေလသည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">If we look at how in modern times, ministries are formed, we shall be able to recognise these fourteen departments. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ယခုေခတ္ဝန္ႀကီးဌာနဖြဲ႔စည္းပုံႏွင့္တုိက္ဆုိင္ၾကည့္လွ်င္အထက္ပါဆယ့္ေလးဌာနကုိခဲြျခားသိသာနုိင္လိမ့္မည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">But I believe that it will be best to give a clear explanation of the old usages and an explanation follows.</div><div style="text-align: justify;"> သုိ႔ရာတြင္ေရွးေခတ္အသုံးအႏႈန္းအခ်ိဳ႕ကုိရွင္းလင္းျပရန္လုိမည္ထင္၍ရွင္းလင္းျပလုိက္သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The department dealing with “Handwork industries” is that which dealt with public building works. </div><div style="text-align: justify;">လက္အလုပ္ဌာနဟူသည္မွာယခုေခတ္ျပည္သူ႔အေဆာက္အအုံလုပ္ငန္းဌာနမ်ိဳးပင္ျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">What is now called the “Defense Department” is that which was called “Land warfare” and it now includes “Water-borne warfare” which was then separate.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ယခုေခတ္ေခၚအရကာကြယ္ေရးဌာနကုိေရွးေခတ္ကကုန္းေၾကာင္းစစ္ဌာနဟူေသာၾကည္းတပ္ႏွင့္ေရေၾကာင္း စစ္ဌာနဟူေသာ ေရတပ္ဟူ၍ ခဲြျခားထားသည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The duty of the “Human Resources” department (purisamedha) was that of supervising the King’s personal estates.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ပုရိသေမဓဌာန၏တာဝန္မွာ ဘုရင္ပုိင္ေျမယာတုိ႔ကုိ ႀကီးၾကပ္ရေသာတာဝန္ျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The “Crop Resources” department had responsibilities, from the time of King Mindon, that were much the same as those of the king’s treasury.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သႆေမဓဌာနကားမင္းတုန္းမင္းေခတ္ကေရႊတုိက္ဌာနႏွင့္သေဘာသြားခ်င္းအတူတူပင္ျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In modern times it would be referred to as the Treasury.</div><div style="text-align: justify;">ယခုေခတ္အေခၚႏွင့္ေျပာရမည္ဆုိလွ်င္ ဘ႑ာေရးဌာနဟူ၍ပင္ေျပာရလိမ့္မည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The “Foreign Affairs Department” still dealt with foreign affairs but the department dealing with “Partnerships” was then separate. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">နုိင္ငံျခားဌာနမွာနုိင္ငံျခားေရးဌာနပင္ျဖစ္သည္။သုိ႔ေသာ္တြဲဖက္ရုံးဌာနဟူ၍သီးသန္႔တစ္ဌာနရွိေနသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Its duties were to deal with legal cases involving foreigners in co-operation with the Agent of the appropriate foreign country. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိဌာန၏တာဝန္မွာနုိင္ငံျခားသားတုိ႔၏မႈခင္းမ်ားကုိနုိင္ငံျခားအစုိးရကုိယ္စားလွယ္တုိ႔ႏွင့္တြဲဖက္၍စီရင္ရ ေသာတာဝန္ျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In particular, at this time when a British subject was the subject of a criminal case in a foreign country the British had the right of an extraterritorial jurisdiction in association with the local authorities. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အထူးသျဖင့္ၿဗိတိသွ်တုိ႔သည္ထုိေခတ္ကသူတစ္ပါးနုိင္ငံအတြင္း၌ၿဗိတိသွ်နုိင္ငံသားတုိ႔ျပစ္မႈက်ဴးလြန္သည့္ အခါထုိျပစ္မႈတုိ႔ကုိ၎တုိ႔ကုိယ္တုိင္ပါဝင္တြဲဖက္၍စီရင္နုိင္ငံခြင့္ဟူေသာနုိင္ငံအပအခြင့္အေရးကုိရယူထား သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">This was the origin of the “Partnership” department. </div><div style="text-align: justify;">ထုိ႔ေၾကာင့္ တြဲဖက္ရုံးဌာနဟု ေပၚေပါက္ရျခင္းျဖစ္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The “Town and Village Affairs” department was the department concerned with the administration and control of territories outside of the capital area. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ၿမိဳ႕ေရးရြာမႈဌာနမွာေရႊၿမိဳ႕ေတာ္မွအပျဖစ္ေသာနယ္ပယ္ေဒသ၏စီရင္အုပ္ခ်ဳပ္မႈႏွင့္ဆုိင္ေသာဌာနျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The remit of the “Mechanised Industries” department was that of the present “Department of Industries”. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">စက္အလုပ္ဌာနကား ယခုေခတ္စက္မႈလက္မႈဌာနႏွင့္ အလားတူပင္ျဖစ္သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Once the division of government functions between the fourteen departments had been devised the meetings of the parliament took a different shape. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိေဝပုံက်ဆယ့္ေလးဌာနအုပ္ခ်ဳပ္ေရးကုိတီထြင္လုိက္ေသာအခါလႊတ္ေတာ္စည္းေဝးပုံစည္းေဝးနည္းတုိ႔သည္ ေျပာင္းလဲလာခဲ့ရသည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Formerly the parliament held three sessions in the day -- the morning session, the midday session and the evening session. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ေရွးအခါကလႊတ္ေတာ္အစည္းအေဝးဆုိသည္မွာနံနက္ညီလာခံ၊ေန႔ညီလာခံ၊ညညီလာခံဟူ၍သုံးႀကိမ္စည္း ေဝးေသာ ညီလာခံအစည္းအေဝးပင္ျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In the new arrangement ministers did not attend to make individual decisions as the minister of the parliament had done. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိအစည္းအေဝးတုိ႔တြင္လႊတ္ေတာ္အမတ္ကဲ့သုိ႔ေသာအစည္းအေဝးဝင္မွဴးမတ္ဟူ၍သီးျခားသတ္မွတ္ျခင္း မရွိေခ်။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Rather, the sessions were called on the lines of western countries’ Parliaments.</div><div style="text-align: justify;">ယခုအခါမွာမူကားအေနာက္နုိင္ငံပါလီမန္အစည္းအေဝးမ်ား၏အတုကုိယူၿပီးလွ်င္အစည္းအေဝးက်င္းပၾက သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">According to the MMOS there were sixty-four officials who attended the meetings of the parliament. </div><div style="text-align: justify;">ျမန္မာမင္းအုပ္ခ်ဳပ္ပုံစာတမ္းအရဆုိလွ်င္လႊတ္ေတာ္အစည္းအေဝးဝင္မွဴးမတ္တုိ႔မွာ(၆၄)ဦးရွိသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">These officials were divided into three grades in accordance with Abihnaµ sannipætæ those who attended the first level, the second level and the third level meetings. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိမွဴးမတ္တုိ႔ကုိပထမအစည္းအေဝးဝင္၊ဒုတိယအစည္းအေဝးဝင္၊တတိယအစည္းအေဝးဝင္ဟူ၍သုံးမ်ိဳးခြဲျခား သတ္မွတ္ထား၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The first level was for the ministers, the secretary of a government ministerial department or the minister of the interior (in the days of Myanmar monarchy) and the officer who assisted the parliament ministers in the days of Myanmar dings or gazette officer of sub-divisional rank in colonial days who had the prime responsibility </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ပထမအစည္းအေဝးသုိ႔တာဝန္ခံအုပ္ခ်ဳပ္ရေသာဝန္ႀကီး၊အတြင္းဝန္၊ဝန္ေထာက္တုိ႔တက္ၾကရသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">According to the MMOS it was a meeting of fifteen officers.</div><div style="text-align: justify;">ျမန္မာမင္းအုပ္ခ်ဳပ္ပုံစာတမ္းအရ ပထမအစည္းအေဝးဝင္ဦးေရမွာ (၁၅) ဦးျဖစ္သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Since the business of government had been divided between fourteen ministries it seems that this should have been fourteen officers. </div><div style="text-align: justify;">ေဝပုံက်ဆယ့္ေလးဌာနခြဲေဝသည္ကုိ ေထာက္ရႈလွ်င္ (၁၄) ဦးသာျဖစ္သင့္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The second level meeting was held between members of the group of executive ministers, such as the ministers of Cavalry, the ministers of trade and commerce and the Infantry ministers. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဒုတိယအစည္းအေဝးဝင္တုိ႔မွာျမင္းစုဝန္၊အသည္ဝန္၊သူရဲဝန္ကဲ့သုိ႔ေသာႀကီးေသာဝန္စုမ်ားျဖစ္ၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The third level meetings were attended by the officers guarding the palace compound, army officers and always, the officer guarding the palace’s Red Gate. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">တတိယအစည္းအေဝးဝင္တြင္ဝင္းမွဴးမ်ား၊စစ္ဗုိလ္မ်ားႏွင့္အယုတ္သျဖင့္တံခါးနီေတာ္မွဴးတုိ႔ပါပါဝင္ၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Officials attending these three levels of meetings had the responsibility of making laws. </div><div style="text-align: justify;">ထုိအစည္းအေဝးသုံးရပ္ဝင္မွဴးမတ္အေပါင္းတုိ႔၌ ဥပေဒျပဳရန္တာဝန္ရွိသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Therefore all these officials can be compared with the old parliament ministers. They were not, however, appointed by popular election. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိ႔ေၾကာင့္ထုိအစည္းအေဝးဝင္မွဴးမတ္အေပါင္းတုိ႔ကုိဥပေဒျပဳလႊတ္ေတာ္အမတ္မ်ားႏွင့္ႏႈိင္းခုိင္းနုိင္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">They were not, however, appointed by popular election.</div><div style="text-align: justify;">သုိ႔ရာတြင္ ထုိမွဴးမတ္တုိ႔သည္ ျပည္သူတုိ႔ကေရြးခ်ယ္လုိက္ေသာ မွဴးမတ္မ်ားမဟုတ္ေခ်။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Among the chief pieces of legislation instituted during the reign of King Thibaw we find the Law of the Assembly. </div><div style="text-align: justify;">သီေပါမင္းလက္ထက္ျပဌာန္းေသာဥပေဒစာရင္းတုိ႔တြင္အစည္းအေဝးဥပေဒဟူ၍ေတြ႔ရသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">This law was passed as a regulation by the three sections of the parliament that we have described.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိဥပေဒသည္အထက္ပါဥပေဒျပဳလႊတ္ေတာ္အစည္းအေဝးသုံးရပ္ကုိစည္းကမ္းသတ္မွတ္ေပးေသာဥပေဒ ျဖစ္တန္ရာသည္။</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-41858391593105523992010-12-30T23:46:00.000+06:302010-12-31T00:24:43.506+06:301: 14. Roots of the Dictatorship<div style="text-align: justify;"><b>၁း ၁၄။ အာဏာရွင္စနစ္၏မူလဇာစ္ျမစ္</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In the time after the British had annexed one part and another of the Kingdom of Burma the population of Upper Burma was much reduced . </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ျမန္မာနုိင္ငံကုိအဂၤလိပ္တုိ႔တစ္စတစ္စသိမ္းပုိက္ၿပီးေနာက္တြင္အထက္ျမန္မာနုိင္ငံ၌လူဦးေရဆုတ္ယုတ္ လာသည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">When we considered this circumstance even though the English were a different people he had always to keep in mind the Three Rules for dealing with under population in a country that are given in the Tika Nipāta of A³guttara Nikāya scripture. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤအျခင္းအရာတုိ႔ကုိဆင္ျခင္ေသာအခါအဂၤလိပ္တုိ႔သည္လူမ်ိဳးျခားပင္ျဖစ္လင့္ကစားတိကနိပါတ္၊ အဂၤုတၱိဳရ္ ပါဠိေတာ္၌လာေသာလူ႔ျပည္၌လူနည္းေၾကာင္းတရားသုံးပါးကုိေကာင္းစြာသတိထားေလ့ရွိသည္ကုိေတြ႔ျမင္ လာသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">They are:</div><div style="text-align: justify;">1. Incestuous lusts for women of one's close kindred and desire for twenty other types of women and such transgressions are called Adhammarāga (wrongful desires).</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">တရားသုံးပါးဟူသည္-(၁)မိေထြး၊မိႀကီး၊အရီး၊သူ႔မယားစေသာမတပ္မက္အပ္ေသာမိန္းမတုိ႔၌တပ္ျခင္း၊ အျခားသူတုိ႔၏မယား၊မာတုရကၡိတစေသာႏွစ္ဆယ္ကုန္ေသာမိန္းမတုိ႔၌သြားလာလြန္က်ဴးျခင္းဟူေသာ ´အဓမၼရာဂ´။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">2. Dishonest gains taken by cunning tricks that are beyond one’s due or taken by oppressive means are called Visamalobha (unfair profit).</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">(၂)မိမိရယူသင့္၊ရယူထုိက္သည္သာမက၊မယူသင့္၊မရသင့္သည္ကုိေကာက္က်စ္စဥ္းလဲ၍ေသာ္လည္းေကာင္း၊ ႏွိပ္စက္လႊမ္းမုိး၍ေသာ္လည္းေကာင္းရေအာင္ယူလုိျခင္း´၀ိသမေလာဘ´။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">3. The master's duty, the servant's duty, the teacher's duty, the pupil's duty, the husband's duty, the wife's duty, all such duties are set out in the Siṅgāla Sutta and they are to be followed. The fault that lies in not following them is called Micchādhamma (wrong course of life). </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">(၃)သခင္၀တ္၊ကၽြတ္၀တ္၊ဆရာ၀တ္၊တပည့္၀တ္၊လင္၀တ္၊မယား၀တ္အစရွိကုန္ေသာသိဂၤါလသုတ္စသည္ တုိ႔၌ေဟာေတာ္မူအပ္ကုန္ေသာလူတုိ႔က်င့္အပ္၊က်င့္ေကာင္းေသာက်င့္၀တ္သိကၡာပုဒ္တုိ႔ကုိမက်င့္ျခင္းဟူ ေသာ မွားေသာ´မိစၧာဓမၼ´။တုိ႔ျဖစ္ၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">On normal considerations we should only have regard to the fact that the English, after they had taken over Lower Burma, had worked to spread prosperity by governing in accordance with laws and by raising up the people by establishing new lands for them and in this had outdone the Burmese rule.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သာမန္အားျဖင့္စဥ္းစားလွ်င္အဂၤလိပ္တုိ႔သည္ေအာက္ျမန္မာနုိင္ငံကုိသိမ္းပုိက္ၿပီးသည့္ေနာက္တရားဥပေဒ ႏွင့္အညီအုပ္စုိးျခင္းျဖင့္ၿငိမ္ဝပ္ပိျပားေရးကုိေဆာင္ရြက္ျခင္း၊နယ္သစ္ထူေထာင္သူတုိ႔အားခ်ီးေျမွာက္ျခင္းျဖင့္ စီးပြါးေရးဖြ႔ံၿဖိဳးေအာင္ေဆာင္ရြက္ျခင္းဟူေသာ ျမန္မာ့အုပ္ခ်ဳပ္ေရးႏွင့္ အၿပိဳင္အဆုိင္ ျပဳသည့္လုပ္ငန္းကုိသာ ျမင္ရေပလိမ့္မည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">However as we considered these facts and their basic causes determined that the system of rule set up by the Kings of Burma was pervaded by lawless passion corrupt gains and false beliefs. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အရင္းစစ္အျမစ္ေျမကဟူေသာအခ်က္ကုိထုတ္ေဖၚစဥ္းစားလုိက္ေသာအခါျမန္မာဘုရင္တုိ႔၏စီရင္အုပ္ခ်ဳပ္ေရး၌ အဓမၼရာဂ၊ ဝိသမေလာဘ၊ မိစၦာဓမၼတုိ႔ပါဝင္လွ်က္ရွိေၾကာင္းကုိ ဆင္ျခင္မိေလသည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The cause of this had to be thought about.</div><div style="text-align: justify;">ဤကားအေျခခံတာရားတုိ႔ကုိ ႏႈိက္ႏႈိက္ခၽြတ္ခၽြတ္ ႀကံဆျခင္းပင္ျဖစ္သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Coming to the truth, the fact was that the principles that had been followed for more than 2400 years were principles that only fitted their original time.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အေျခခံတရားတုိ႔မွန္လာလွ်င္ထုိတရားတုိ႔သည္ႏွစ္ေပါင္း(၂၄၀၀)အထက္ကေပၚခဲ့ေသာတရားပင္ျဖစ္ေစကာ မူ မ်က္ေမွာက္ေခတ္ႏွင့္ဟပ္မိသည္ခ်ည္းသာျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In discussing the war of words between King of Devas and the Asuræ Lord Vepacitti, he considered the opinion “fools are checked by violent punishment”. It rejected this view. The governing rule of the Asuræ Vepacitti and his legal principle was that to put an end to criminality, the imposition of severe punishment was needed.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သိၾကားမင္းႏွင့္ ေဝပစိတၱိအသုရာမင္းတုိ႔စကားစစ္ထုိးၾကရာ`ဗာလံ-လူမုိက္ကုိ၊ဘူေသန-ျပင္းထန္ေသာ၊ ဒေ႑နဒုက္ျဖင့္၊နိသဓေယတားျမစ္ရာ၏`ဟူေသာေဝပစိတၱိအသုရာ၏အုပ္ခ်ဳပ္ေရးႏွင့္တရားစီရင္ေရး ဝါဒကားရာဇဝတ္ျပစ္မႈတုိ႔ကုိတားျမစ္ရန္ျပင္းထန္ေသာဒဏ္ကုိခတ္ရမည့္ ဝါဒျဖစ္သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In the time of King Mindon this would have been the view that was in vogue.</div><div style="text-align: justify;">မင္းတုန္းမင္း၏ေခတ္တြင္ ထုိဝါဒသာလွ်င္ေခတ္စားသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">King of Devas’s view with which he attacked it was not as yet well-known. </div><div style="text-align: justify;">ထုိဝါဒကုိအတုိက္အခံျပဳေသာ သိၾကားမင္း၏ဝါဒသည္ မထြန္းကားေသး။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">It is not possible for ideas that belong to a later time to come to birth. </div><div style="text-align: justify;">ေခတ္၏ေရွ႕သုိ႔ေရာက္ေနေသာအေတြးအေခၚတုိ႔ကုိထုိေခတ္ကသေဘာေပါက္ၾကလိ္မ့္မည္မဟုတ္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Still, from the point of view of today it is hard for progressive nations to hold to the opinion of the Asuræ Vepacitti. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သုိ႔ေသာ္ယေန႔အဖုိ႔ကားတုိးတက္ေသာနုိင္ငံတုိ႔သည္ေဝပစိတၱိအသုရာ၏ဝါဒကုိလက္ခံရန္ခဲယဥ္းလွ်က္ ရွိေနၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Thus, because of these three vile principles the three types of extermination come upon the people their towns fall into ruin and revert to forest.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤသုိ႔ယုတ္မာေသာတရားသုံးပါးေၾကာင့္လူကုန္ခမ္းျခင္းျဖစ္၍ၿမိဳ႕ရြာတုိ႔ပ်က္စီးၿပီးလွ်င္ေတာျဖစ္ၾကကုန္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">During the reign of King Hsinbyushin of Hanthawadø in Burma, his armies drawn just from Burmese and Mon territories for the expedition against Thailand included between forty and fifty divisions of 12,000 men each, besides those left to guard the kingdom,. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ျမန္မာနုိင္ငံတြင္ပင္ဟံသာဝတီဆင္ျဖဴရွင္မင္းလက္ထက္ၿမိဳ႕ရြာကုိအေစာင့္ထားသည့္အျပင္၊ျမန္မာတုိင္း၊ မြန္တုိင္းႏွစ္တုိင္းမွ်ႏွင့္ယုိးဒယားကုိခ်ီရာခ်ီရာတစ္ေသာင္းႏွစ္ေထာင္တပ္ေပါင္း(၄၀)ေက်ာ္ ၅၀) ခန္႔ပါသည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">When Your Majesty's great grandfather, the founder of Amarapþra, marched against Thailand his armies amounted to forty divisions of 10,000 men. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အမရပူရၿမိဳ႕တည္ဘီေတာ္မင္းႀကီးလက္ထက္ယုိးဒယားကုိခ်ီရာတစ္ေသာင္းတပ္ေပါင္း(၄၀) ပါသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In 1857 CE the number of separate households in the Shan country was 400,000; today only just over 200,000 are left. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ခမည္းေတာ္မင္းႀကီးလက္ထက္သကၠရာဇ္(၁၂၁၉)ခုႏွစ္၊ရွမ္းျပည္အလြတ္အိမ္ေျခေလးသိန္းရွိသည္။ ယခုႏွစ္သိန္းေက်ာ္ခန္႔သာက်န္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In the time of Your Majesty's great grandfather, the founder of Amarapþra, in the four quarters of the city and its four suburbs, there were 70.000 houses, but only 40,000 were left in the reign of his great grandfather. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အမရပူရၿမိဳ႕တည္ဘီေတာ္မင္းႀကီးလက္ထက္အမရပူရၿမိဳ႕ေလးျပင္ေလးရပ္မွာအိမ္ေျခခုနစ္ ေသာင္းရွိသည္။ ဘုိးေတာ္မင္းလက္ထက္ ေလးေသာင္းသာက်န္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">When Your Majesty's father moved his capital to Mandalay, there were no more than about 20,000 left.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ခမည္းေတာ္မင္းလက္ထက္ မႏၱေလးၿမိဳ႕သုိ႔ေျပာင္းရာ ႏွစ္ေသာင္းခန္႔သာက်န္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">During the time of the Burmese kings’ rule over the three districts of one division the taxation register was 70,000, worth about K-1,000,000. At present, the collection is K-10,400,000. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">မြန္တုိင္းသုံးရပ္မွာျမန္မာမင္းတုိ႔အစုိးရစဥ္အေကာက္အခြန္ခုနစ္ေသာင္းဒဂၤါးတစ္သန္းခန္႔သာရသည္။ ယခုအခါအေကာက္အခြန္ဒဂၤါး တစ္ကုေဋေလးသိန္းရသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">It is because of those deplorable three principles that our towns and villages are being destroyed and it must be the constant object of our kings and their ministers to devote all their efforts to their eradication. It is right that they should be suppressed.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤယုတ္မာေသာတရားသုုံးပါးေၾကာင့္ၿမိဳ႕ျပ၊ျပည္ရြာပ်က္စီးျခင္းမ်ားကုိမင္း၊မွဴးမတ္၊အစုိးရသူတုိ႔ၿမဲၿမဲစြဲစြဲ ႏွလုံးထား၍ဤတရားသုံးပါးမျဖစ္ရေလေအာင္ အားထုတ္လွ်က္ ႏွိပ္ကြပ္သင့္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Places that have no regular market or town wall are called Gæma in Pæ¹i, which translates as “village”.</div><div style="text-align: justify;"> ေစ်းႏွင့္ၿမိဳ႕ရုိးမရွိေသာအရပ္သည္ ဂါမမည္၏။ `ရြာ` ဆုိလုိသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">If it has only a market but no town wall it is referred to as Nigama. </div><div style="text-align: justify;">ေစ်းသာရွိ၍ ၿမိဳ႕ရုိးမရွိလွ်င္ နိဂမ `နိဂုမ္း`မည္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">With both market and town wall it becomes Nagara or “city”. </div><div style="text-align: justify;">ေစ်းႏွင့္ၿမိဳ႕ႏွစ္ခုရွိလွ်င္ နဂရ `ၿမိဳ႕`မည္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">A city in which a king resides is Ræja¥hænø; one in which no king lives is Sækhanagara. </div><div style="text-align: justify;">ထုိၿမိဳ႕၌မင္းေနလွ်င္ `ရာဇဌာနီ` ဟုေခၚသည္။ မင္းမေနလွ်င္ `သာခနဂရ`ေခၚသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">A place in which people of a single classification live together is Janapada, though it may also be called Ra¥¥ha which means “division”. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">လူမ်ိဳးတစ္မ်ိဳးေပါင္းစု၍ေနေသာအရပ္ကုိဇနပဒ`ဇနပုဒ္`၍လည္းေကာင္း၊`ရ႒`ဟူ၍လည္း ေကာင္းေခၚသည္။`တုိင္း`ဆုိလုိသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The Burmese quarter, the Mon quarter and the Thailand quarter are all Janapada. </div><div style="text-align: justify;">ျမန္မာတုိင္း၊မြန္တုိင္း၊ယုိးဒယားတုိင္းဟူသည္မ်ားလည္း `ဇနပဒ`မ်ားပင္ျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">A territory over which a king has the sole rule is called Rajja, which has the meaning of “country”.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဘုရင္တစ္ပါးအစုိးရသမွ်နယ္ေျမကုိ `ရဇၨ`ေခၚသည္။ `နုိင္ငံ`ဆုိလုိသည္။</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-60828555036155579332010-12-30T14:28:00.000+06:302010-12-31T00:32:19.920+06:301: 13. The Native Democracy<div style="text-align: justify;"><b>၁း ၁၃။ ျမန္မာ့ရုိးရာ ဒီမုိကေရစီတရား</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In the Sārandada Sutta of A³guttaranikæya Pæ¹i the Lord gave his attention to the Licchavī princes and pronounced the seven rules of Aparihāniya, which are:</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အဂၤုတၱရနိကာယပါဠိေတာ္၊သာရႏၵဒသုတ္၌ျမတ္စြာဘုရားသည္လိစၦဝီမင္းသားတုိ႔အားအေၾကာင္းျပဳ၍ အပရိဟာနိယတရားခုနစ္ပါးကုိေဟာၾကားေတာ္မူသည္။ထုိအပရိဟာနိယတရားတုိ႔ကား-</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">1. Consultation in a body: ၁။ စည္းေဝးတုိင္ပင္ျခင္း။</div><div style="text-align: justify;">2. Acting by consensus: ၂။ အညီအညြတ္ေဆာင္ရြက္ျခင္း။</div><div style="text-align: justify;">3. Behaviour in accordance with the law: ၃။ ဥပေဒအတုိင္းက်င့္ျခင္း။</div><div style="text-align: justify;">4. Respect for the admonishments of superiors: ၄။လူႀကီးသူမတုိ႔၏ အဆုံးအမ၌ တည္ျခင္း။</div><div style="text-align: justify;">5. No oppression of women: ၅။ အမ်ိဳးသမီးတုိ႔အား မႏွိပ္စက္ျခင္း။ </div><div style="text-align: justify;">6. Respecting the rites of the spirit guardians of the towns and villages</div><div style="text-align: justify;">၆။ ၿမိဳ႕ေစာင့္ရြာေစာင့္နတ္တုိ႔အား ပူေဇာ္ျခင္း။ </div><div style="text-align: justify;">7. Protection for the monkhood. ၇။ ရဟႏၱာတုိ႔အားေစာင့္ေရွာက္ျခင္းဟူ၍ျဖစ္ေလသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The meaning of the word Aparihāniya is “what cannot be diminished or destroyed”. </div><div style="text-align: justify;">အပရိဟာနိယသည္ မဆုတ္မယုတ္၊မပ်က္မစီးနုိင္ျခင္းဟူ၍အဓိပၸါယ္ရွိသည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">It can be said therefore that the rules of Aparihāniya are the rules of progress. </div><div style="text-align: justify;">ထုိ႔ေၾကာင့္ အပရိဟာနိယတရားတုိ႔ကုိ တုိးတက္ေရးတရားဟုဆုိရမည္ျဖစ္သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Among these elements of progress that which is called Sannipāta, the rule of the assembly; </div><div style="text-align: justify;">ထုိတုိးတက္ေရးတရားတုိ႔တြင္သႏၷိပါတတည္းဟူေသာစည္းေဝးျခင္း၊</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">that which is called Samagga on the conduct of business in agreement; </div><div style="text-align: justify;">သမဂၢတည္းဟူေသာအညီအညြတ္ေဆာင္ရြက္ျခင္း၊</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">that which is called paññatta on the drafting and enactment of laws, are all essential parts of what in our own time is the legal system known as “democracy”. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ပညတၱတည္းဟူေသာဥပေဒပညတ္၍အုပ္ခ်ဳပ္ျခင္းတုိ႔သည္ယခုေခတ္၌ဒီမုိကေရစီဟုေခၚ ေသာတရားတုိ႔၏ အႏွစ္သာရမ်ားျဖစ္ေလသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">“If a country is ruled by the authority of only one or two men, there will be much wrong and distress done to what common people there are. And therefore the authority must not lie with one or two men.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">တုိင္းျပည္နုိင္ငံကုိတစ္ေယာက္ႏွစ္ေယာက္၏ဩဇာႏွင့္သာအုပ္စုိးလွ်င္ပုထုဇဥ္ျဖစ္၍အမွားအယြင္းမ်ားရန္ ရွိေသာေၾကာင့္ တစ္ေယာက္ႏွစ္ေယာက္၏ဩဇာႏွင့္မျပဳလုပ္ဘဲ၊</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">If there is a general meeting between the Prince and his ministers and officials, there will be no chance of wrong and distress.” </div><div style="text-align: justify;"> မင္း၊မွဴးမတ္တုိ႔စည္းေဝးျပဳလုပ္လွ်င္အမွားအယြင္းမ်ားရန္မရွိ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">We adduce this as good evidence of how the aim should be government by the will of the majority.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဟူေသာေစာဒကသည္အမ်ားဆႏၵႏွင့္အုပ္ခ်ဳပ္ေသာစနစ္သုိ႔ေရွ႕ရႈရန္အလုိ႔ငွာက်ိဳးေၾကာင္းေဖၚျပျခင္းပင္ ျဖစ္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">A basic law that government is carried on by the will of the majority is of the first importance. </div><div style="text-align: justify;">အမ်ားဆႏၵႏွင့္အုပ္ခ်ဳပ္သည့္အေရးတြင္ ဥပေဒသည္ပဓါနျဖစ္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">However, while the institution of government by the will of the majority and the rights of the people are both of great importance, of no less importance is the responsibility lying upon the people. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သုိ႔ေသာ္အမ်ားဆႏၵကုိညွိႏႈိင္း၍ဥပေဒျဖင့္အုပ္ခ်ဳပ္ရာ၌ျပည္သူ႔အခြင့္အေရးတုိ႔သည္အေရးႀကီးသည္ႏွင့္အမွ် ျပည္သူတုိ႔၏တာဝန္သည္လည္း အေရးႀကီး၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">For those who submit to the government to be in debate with the governors is a distribution of rights and the responsibility is equally divided. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အုပ္ခ်ဳပ္ျခင္းခံရသူတုိ႔သည္အုပ္ခ်ဳပ္သူတုိ႔ႏွင့္တုိင္ပင္၍အခြင့္အေရးတုိ႔ကုိခြဲေဝယူလုိက္သည္ ႏွင့္တစ္ၿပိဳင္နက္ တာဝန္ကုိပါခြဲေဝလုပ္ေဆာင္လာၾကသည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The ministers gave great importance to the legislative system and in explaining it based on the experience had accumulated of the British parliamentary system. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဥပေဒျပဳေသာစနစ္ကုိအေလးဂရုျပဳ၍ထုတ္ေဖၚရာတြင္ ၿဗိတိသွ်ပါလီမန္စနစ္ကုိမူတည္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">It explained how the British parliament consists of two Houses, one of a “group of important people selected by agreement from the towns and villages of the country” and the other of “a group of people who entered it according to their lineage”. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ၿဗိတိသွ်ပါလီမန္၌`နုိင္ငံအတြင္းၿမဳိ႕၊ေက်းရြာတုိ႔ကသေဘာတူေပးသည့္လူႀကီးစုတစ္သင္းႏွင့္အရုိးအစဥ္အလာ အတုိင္းလာသမွ်ေသာမွဴးမတ္စုတစ္သင္းဟူေသာ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In their legislating duty the two Houses had to work so as to preserve Sannipæta and Samagga, to be united in keeping the rule of Aviroddhana and to set in place the four rules of sa³gaha.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဥပေဒျပဳႏွစ္ဌာနတုိ႔သည္သႏၷိပါတ၊သမဂၢျဖစ္ေအာင္၊အဝိေရာဓနတရားႏွင့္ညီေအာင္၊သဂၤဟတရားေလးပါး တုိ႔ကုိလည္း ေနရာက်ေအာင္ လုပ္ေဆာင္ၾကရသည္ကုိ ညႊန္ျပသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In this demonstration it also showed how in forming a consensus of the will of the majority of the people, both government newspaper houses and public newspaper houses had responsibilities. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤသုိ႔ညႊန္ျပရာ၌အမ်ားဆႏၵႏွင့္ညွိႏႈိင္းရာတြင္အေရးပါေသာမင္းႏွင့္ဆုိင္ေသာသတင္းစာ တုိက္၊ နုိင္ငံႏွင့္ ဆုိင္ေသာသတင္းစာတုိက္တုိ႔၏ တာဝန္ဝတၱရားမ်ားကုိလည္း ျပဆုိထားသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In the matter of newspapers, in 1868 (1230) under King Mindon the Yadanabon Newspaper first appeared. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သတင္းစာမွာမင္းတုန္းမင္းလက္ထက္(၁၂၃၀)ျပည့္ႏွစ္၌ပင္လွ်င္ရတနာပုံသတင္းစာဟူ၍ေပၚေပါက္ခဲ့ၿပီး ျဖစ္သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Among the Burmese the virtue of Hirø and Ottappa is recognised. </div><div style="text-align: justify;">ျမန္မာတုိ႔တြင္ ဟိရီ၊ဩတၱပၸတရားဟူ၍ ရွိသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">This is a double rule separated out the two parts for discussion of their essential natures. Hirø applies to oneself. It means to be ashamed for oneself. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဟိရီဟူသည္မွာ မိမိကုိယ္ကုိ စြဲ၍ျဖစ္သည္။ မိမိကုိယ္တြင္း၌ ရွက္ျခင္းဟူ၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ottappa on the other hand applies to the external, the outside, another person; it is the fear arising from bad conduct when an ill deed is brought into the open by another. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဩတၱပၸကား သူတစ္ပါးဟူေသာဗဟိဒၶကုိစြဲ၍ မေကာင္းမႈ၊ဒုစရိတ္မွေၾကာက္ျခင္းျဖစ္သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Put otherwise, Hirø is the shame that is felt when you know that you have behaved badly; Ottappa is the fear from knowing that you will be blamed by others for your bad behaviour. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">တစ္နည္းဆုိေသာ္ဟိရီသည္မိမိျပဳေသာမေကာင္းမႈကုိမိမိကုိယ္တုိင္ကရွက္ေသာအသိတရား ျဖစ္သည္။ ဩတၱပၸကားမိမိျပဳေသာမေကာင္းမႈကုိသူတစ္ပါးကဲ့ရဲ႕ေလမည္ဟုေၾကာက္ေသာအသိတရား ျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">To speak in modern terms, it is the respect that one has for public opinion. </div><div style="text-align: justify;">ဤေခတ္စကားႏွင့္ေျပာရေသာ္ဩတၱပၸဟူသည္ျပည္သူ႔ထင္ျမင္ခ်က္ကုိေလးစားျခင္းပင္ျဖစ္သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The respect that one has for public opinion is democracy.</div><div style="text-align: justify;">ျပည္သူ႔ထင္ျမင္ခ်က္ကုိေလးစားျခင္းသည္ပင္ ဒီမုိကေရစီ ျဖစ္ေလသည္။</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-62811131389143587572010-12-19T11:18:00.000+06:302010-12-31T00:31:17.501+06:301: 11. The Social Contract and the Public Assembly<div style="text-align: justify;"><b>၁း ၁၁။ လူ႔အဖြဲ႔အစည္း ပဋိညာဉ္</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">I should like now to give a sort of advance preface about the original ethos of the government of Burma. </div><div style="text-align: justify;">ျမန္မာ့ရုိးရာ နုိင္ငံေရးအေတြးအေခၚတစ္ရပ္ကုိ ႀကိဳတင္၍နိဒါန္းပ်ိဳးထားလုိပါသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">It is correct that the principle of Burmese kingship was possession by right of birth. </div><div style="text-align: justify;">ျမန္မာဘုရင္စနစ္သည္ သက္ဦးဆံပုိင္စနစ္ျဖစ္သည္မွန္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">This “possession by right of birth” meant that the king was the owner of the lives of the people of the country. </div><div style="text-align: justify;">သက္ဦးဆံပုိင္စနစ္ဟူသည္ကားရွင္ဘုရင္ကတုိင္းသူျပည္သားတုိ႔၏အသက္ကုိပုိင္သည္ဟုဆုိလုိသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Because it could be said that he “owned their lives” we must also say that he owned all the property and wealth of the people. </div><div style="text-align: justify;">အသက္ကုိပုိင္သည္ဟုဆုိျခင္းေၾကာင့္တုိင္းသူျပည္သားတုိ႔၏ဥစၥာစည္းစိမ္ကုိပါပုိင္သည္ဟုဆုိ ရမည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Consequently, in the general usage of the Chronicles the king is referred to as the “Lord of Life” and as the “Lord of Land and Water”. </div><div style="text-align: justify;">ထုိ႔ေၾကာင့္ရွင္ဘုရင္ကုိျမန္မာ့ရာဇဝင္အသုံးအႏႈန္းတုိ႔၌ဘဝရွင္ဟူ၍လည္းေကာင္း၊ ေရေျမ့ရွင္ ဟူလည္းေကာင္း၊ ျပဆုိသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Under an autocracy we cannot really say that the monarch rules with the single-minded wish to rule all living creatures on the same terms as his own children. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သက္ဦးဆံပုိင္စနစ္အရ ဘုရင္မင္းျမတ္၏အလုိတစ္ခုတည္းျဖင့္သာအုပ္ခ်ဳပ္ျခင္းသည္တုိင္းသူ ျပည္သားမ်ားကုိ ရင္ဝယ္သားကဲ့သုိ႔ အုပ္ခ်ဳပ္ေသာနည္းမ်ိဳးျဖစ္သည္ဟုျပည့္ျပည့္ဝဝမဆုိသာေသး။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">If he is brought to the point where he must consult the "living creatures" we may be able to say that he regards them on equal terms with his own children.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">တုိင္းသူျပည္သားမ်ားႏွင့္ေဆြးေႏြးတုိင္ပင္၍အုပ္ခ်ဳပ္ေသာအျဖစ္သုိ႔ေရာက္မွသာတုိင္းသူျပည္သားမ်ားကုိ ရင္ဝယ္သားကဲ့သုိ႔ သေဘာထားသည္ဟုဆုိနုိင္လိမ့္မည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">If there is no law requiring consultation, his guardianship becomes dubious.</div><div style="text-align: justify;">ထုိ႔သုိ႔ေဆြးေႏြးတုိင္ပင္သည္မွန္ေစ၊ တရားဥပေဒမရွိလွ်င္ ေစာင့္ေရွာက္ျခင္းမမည္နုိင္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Nevertheless, ideas on Burmese kingship never included any sort of belief that the kings' rights by right of birth were conferred by the spirits or by an Eternal God. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သုိ႔ေသာ္ျမန္မာတုိ႔၏နုိင္ငံေရးအေတြးအေခၚ၌`ရွင္ဘုရင္တုိ႔သည္အသက္ဦးဆံပုိင္ဟူေသာအခြင့္ အေရးကုိ နတ္ေပး၍ (ဝါ) ထာဝရဘုရားေပး၍ ရသည္`ဟူေသာ အယူအဆမ်ိဳးမရွိေခ်။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">This idea that a king's rights were conferred by an eternal deity belongs to the western countries.</div><div style="text-align: justify;">အေနာက္နုိင္ငံတုိ႔၏နုိင္ငံေရးအေတြးအေခၚ၌ထာဝရဘုရားကေပးေသာအခြင့္အေရးမ်ားဟူ၍ရွိသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In the Mahæjanaka Jætaka so forth said that only one who is of power and glory or influence can become King of a country. For example: the family priest said to them, "Be not anxious; we must send out the festive carriage, the king who is obtained by the festal carriage will be able to rule over all India." So they agreed, and having decorated the city and yoked four lotus-coloured horses to the festive chariot and spread a coverlet over them and fixed the five ensigns of royalty, they surrounded them with an army of four hosts. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Now musical instruments are sounded in front of a chariot which contains a rider, but behind one which contains none; so the family priest, having bid them sound the musical instruments behind, and having sprinkled the strap of the car and the goad with a golden ewer, bade the chariot proceed to him who has merit sufficient to rule the kingdom. The car went solemnly round the palace and proceeded up the kettle-drum road. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">This being so, how would the king acquire this “right by birth”?</div><div style="text-align: justify;">ယင္းသို႔ျဖစ္လွ်င္ အသက္ဦးဆံပုိင္ေသာအခြင့္အေရးကုိ ဘုရင္တုိ႔မည္သုိ႔ရရွိပါသနည္း။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The answer to this question may be given by the ideas on government contained in the legend of the elevation of Mahāsammata. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤပုစၦာကုိေျဖဆုိရန္မွာ ျမန္မာ့နုိင္ငံေရးအေတြးအေခၚအလုိ႔ငွာ ျမန္မာတုိ႔လက္သုံးျပဳေသာ မဟာဝန္ က်မ္းလာ မဟာသမၼတ တင္ေျမွာက္ပုံအျခင္းအရာကုိ ညႊန္ျပရေပလိမ့္မည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">“ayaµ no ræjæ” ti mahæjanena sammanitvæ ¥hapitattæ “Mahæsammato” ti evaµ sammatassa. That is to say: “this is our King” thus so many people having selected and caused to be placed which is in regular use by the Burmese. There was, then, when lies were being told, a need for a man of wisdom and firmness, in order to recognize them and to give decisions. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Consequently, a gathering of men of knowledge, dexterity and wisdom raised a teacher named Manu.</div><div style="text-align: justify;">အသိလိမၼာဉာဏ္ပညာရွိသူလူတစ္စုတုိ႔သည္မနဳမည္ေသာသုခမိန္ကုိမဟာသမၼတတင္ ေျမွာက္ၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">“So hi sakalalokassa hitaµ manati jænætøti Manþti vuccati”. That is to say: Indeed, he is called thus Manu because he knows benefit of the whole world to be Mahāsammata. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The method of this raising was this: they joined together in urging him, saying, "Be our ruler and lord; so far as the law allows, cast down those who deserve reproof, degrading, or exile and raise up those who deserve help, advancement, or protection. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">တင္ေျမွာက္ပုံမွာငါတုိ႔အေပၚတြင္အရွင္အစုိးရျပဳလုပ္အုပ္ခ်ဳပ္ပါ။ကဲ့ရဲ႕ရႈတ္ခ်ႏွင္ထုတ္သင့္သူ၊မ,စ ခ်ီးေျမွာက္ေစာင့္ေရွာက္သင့္သူ တုိ႔ကုိ တရားလမ္းရွိသမွ် နိဂၢဟ၊ပဂၢဟ ျပဳလုပ္ပါ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">For exercising this control please to accept as the means needed for its exercise a tithe - one part in ten, one branch in ten branches, one weight in ten weights, one volume in ten volumes, one flower in ten flowers – which we will give you according to the estimated value". </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိကဲ့သုိ႔ျပဳလုပ္အုပ္ခ်ဳပ္သည့္အတြက္အုပ္ခ်ဳပ္ခံရသူတုိ႔လုပ္ေဆာင္ျဖစ္ထြန္းရရွိေသာပစၥည္း မ်ားမွဒသမဘာဂဆယ္ဖုိ႔တစ္ဖုိ႔ အခ်ိန္ႏွင့္အခံသင့္ ေပးဆက္ၾကသည္ကုိ ခံယူပါဟူ၍ ဝို္င္းဝန္း တုိက္တြန္း ေျပာဆုိၾကကုန္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Those thus elevated who rule as kings by mutual consent and reciprocal undertakings and those who are teachers, destined to be kings and are elevated to the monarchy by the three consecrations.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သု႔ိတင္ေျမွာက္သူတုိ႔ႏွင့္ မင္းျပဳလုပ္မည့္သူတုိ႔သည္ အျပန္အလွန္ပဋိညာဉ္ခံဝန္ကတိစကားထားၾကၿပီးသည့္အခါ မင္းလ်ာမင္းေလာင္းျဖစ္ေသာ သုခမိန္ကုိသုံးပါးေသာဘိသိက္သြန္းေလာင္းျခင္းျဖင့္ မင္းေျမွာက္ၾကကုန္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">It was in this manner then that Mahāsammata acquired the right to rule over the people of the country and it was because of this consideration that the parts to be played by the king's family, by the Court Brahmins and by the wealthy person in the consecration ceremony were laid down as shown below: </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">မဟာသမၼတသည္တုိင္းသူျပည္သားတုိ႔အားစုိးပုိင္ရန္အခြင့္အေရးကုိ အထက္ပါနည္းျဖင့္ရရွိခဲ့သည္။ ဤအခ်က္ေၾကာင့္မုဒၶါဘိသိက္ သြန္းေလာင္းသည့္အခါမင္းမ်ိဳးအေပါင္းတုိ႔သည္လည္းေကာင္း၊ ပုဏၰားမ်ိဳးအေပါင္းတုိ႔သည္လည္းေကာင္း၊ သူေဌးသူႂကြယ္ အေပါင္းတုိ႔သည္လည္းေကာင္း၊ ရာဇေသဝကဒီပနီ က်မ္းလာ ေအာက္ပါအာေဘာ္အတုိင္း ဘိသိက္သြန္းရသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">“Most excellent king! We, the royal kindred, the Brahmin and the wealthy person pour out the water of consecration upon you for the sake of prosperity and for our own protection. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အရွင္မင္းျမတ္၊အရွင္မင္းျမတ္ကုိအလုံးစုံေသာမင္းမ်ိဳး၊ပုဏၰားမ်ိဳး၊သူေဌးသူႂကြယ္မ်ိဳးအေပါင္းတုိ႔သည္မိမိ ကုိယ္ကုိေစာင့္ေရွာက္ျခင္းအက်ိဳးငွာ မင္းျမတ္ကုိ အဘိသိက္ေရစင္သြန္းေလာင္း ပါကုန္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Lord King! Will you exercise your rule as King in accordance with the Law? </div><div style="text-align: justify;">အရွင္မင္းျမတ္သည္တရားႏွင့္အညီမင္းျပဳေတာ္မူပါေလာ့။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Will you keep a mind to serve the prosperity of us all, royal kindred, Brahmin and wealthy person with the same loving care as you give to those of your own golden house? </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အရွင္မင္းျမတ္သည္တရားႏွင့္အညီမင္းျပဳေတာ္မူပါေလာ့။မင္းမ်ိဳး၊ပုဏၰားမ်ိဳး၊သူေဌးသူႂကြယ္ မ်ိဳးအေပါင္းတုိ႔၌ အရွင္မင္းျမတ္သည္ ေရႊရင္ေတာ္ႏွစ္သားေတာ္ခ်စ္ကဲ့သုိ႔ခ်စ္ခင္သနားေတာ္မူသျဖင့္ စီးပြါးေစလုိေသာစိတ္ရွိေတာ္မူပါေလာ့။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Will you keep a mind of kindly goodwill which is well-being? </div><div style="text-align: justify;">စီးပြါးႏွင့္မွ်ေသာေမတၱာစိတ္လည္း ရွိေတာ္မူပါေလာ့။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Will you take care of us all, royal kindred, Brahmin and wealthy person?</div><div style="text-align: justify;">ထုိမ်ိဳးအေပါင္းတုိ႔ကုိေစာင့္ေရွာက္ေတာ္မူပါေလာ့။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Excellent Lord King! So long as you rule in accordance with our words, it will be very well. </div><div style="text-align: justify;">အရွင္မင္းျမတ္ အကၽြန္ုပ္တုိ႔ဆုိသည့္အတုိင္း မင္းျပဳသည္ရွိေသာ္ေကာင္းျမတ္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">If you fail in this Lord King may your head shatter into seven parts?” </div><div style="text-align: justify;">ထုိ႔သုိ႔မျပဳခဲ့ေသာ္ အရွင္မင္းျမတ္၏ ဦးေခါင္းသည္ ခုနစ္စိပ္ခုနစ္ျဖာကဲြေစသတည္း။` </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In them by the king’s family said, “My Lord King, will you firmly adhere to the Law which was followed by Mahāsammata, the originator of the line of good Kings in the beginning of the world? </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိတြင္-မင္းမ်ိဳးတုိ႔က`အရွင္မင္းႀကီးေရွးဦးစြာကမၻာအစ၌ျဖစ္ေသာမဟာသမၼတမင္းေကာင္း မင္းျမတ္တု႔ိ က်င့္ေတာ္မူေသာတရားကုိ စြဲၿမဲစြာက်င့္ေဆာင္ေတာ္မူပါေလာ့။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">My Lord King, will you follow the way of all good kings of this land in not giving way to anger, in promoting the prosperity of all your people, in loving all your people as you love your own children, in guarding the prosperity of all your people, in reckoning your own life as of no more value than theirs?</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အရွင္မင္းႀကီးခပ္သိမ္းေသာျပည္ေထာင္မင္းတုိ႔ကုိအမ်က္မလြန္ေစျခင္း၊ခပ္သိမ္းေသာသူတုိ႔ကုိေကာင္းခ်ီး ေျမွာက္ျခင္း၊ခပ္သိမ္းေသာသူတုိ႔အားရင္ေတာ္သားမွ်ခ်စ္သနားျခင္း၊ခပ္သိမ္း ေသာသူတုိ႔စီးပြါးကုိေဆာင္ျခင္း၊ ခပ္သိမ္းေသာသူတုိ႔ အသက္ကုိကုိယ္ေတာ္၏ အသက္ကဲ့သုိ႔ ထင္မွတ္ေတာ္မူပါေလာ့၊</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">My Lord King, will you perform only actions of honour, say only words of honour, plan only plans of honour?” </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အရွင္မင္းႀကီးက်က္သေရရွိေသာအမႈကုိသာျပဳျခင္း၊က်က္သေရရွိေသာစကားကုိသာဆုိျခင္း၊ က်က္သေရရွိေသာလုံ႔လ အႀကံကုိ ႀကံျခင္းတုိ႔ကုိျပဳေတာ္မူပါေလာ့`ဟူ၍ တင္ေလွ်ာက္၏။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">By the Court Brahmin then spoke similarly, modifying the formula to say “to love all living creatures as you love your own children, to guard the prosperity of your people as your own and their lives as your own” and adding “will you act to bring honour to the Religion? </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ပုဏၰားဝန္ကမူကား၊အထက္ပါစကားရပ္တုိ႔တြင္ခပ္သိမ္းေသာသတၱဝါတုိ႔အားကုိယ့္သားႏွင့္အမွ်ခ်စ္ခင္၍ ျပည္သူတုိ႔၏စီးပြါးကုိ ကုိယ္ေတာ္၏စီးပြါး၊ ျပည္သူတုိ႔၏အသက္ကုိ ကုိယ္ေတာ္၏အသက္ကဲ့သုိ႔ေစာင့္ေရွာက္ေတာ္မူပါဟူေသာစကားကုိ ယူ၍`သာသနာေတာ္ပြင့္လင္းေအာင္ ျပဳပါေလာ့၊တရားေစာင့္ ျခင္း၊ ပညာရွိစကားကုိ နာလြယ္ျခင္းမ်ားကုိ အၿမဲေစာင့္ထိန္းေတာ္မူ ပါေလာ့`ဟု ျဖည့္စြက္တင္ေလွ်ာက္ သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Will you always hold to the guardianship of the Law and to listening to the words of wise counselors?” </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The leader of the wealthy person completed the speech of the minister of Brahmin saying, “In taking the people’s property as taxes, will you take care that it is in accordance with the law that you keep away from people who are worthless and wicked in their ignorance of the Law and that you listen to the advice of wise scholars?” </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သူေဌးႀကီးကလည္းပုဏၰားဝန္ယူေသာစကားကုိယူၿမဲယူၿပီးမွ`ျပည့္သူ႔ဥစၥာအခြန္ဘ႑ာခံယူ ရာ၌တရားႏွင့္ေလွ်ာ္ညီေအာင္ ေစာင့္ထိန္းျခင္း၊ တရားမသိၿပိန္ဖ်င္းသြမ္းသြပ္သူတုိ႔ကုိေရွာင္ျခင္း၊ ပ႑ိတ၊လိမၼာေသာသူတုိ႔၏ စကားကုိနာလြယ္ျခင္းမ်ားကုိ ျပဳေတာ္မူပါေလာ့`ဟု ျဖည့္စြက္ တင္ေလွ်ာက္သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">When the consecration ceremony continued after these formulae, eight wealthy persons spoke, “Lord King, will you accept the Water of Consecration that we pour out? </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အထက္ပါတင္ေလွ်ာက္ခ်က္အဘိသိက္သြန္းအခမ္းအနားအစီအစဥ္ၿပီးေသာ္သူေဌးရွစ္ေယာက္တုိ႔က `အရွင္မင္းႀကီး၊အကၽြန္ဳပ္တုိ႔ သြန္းေသာေရစက္ကုိခံယူေတာ္မူ၍ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Will you act according to the precepts that we have spoken? Will you collect from the people’s labour one part in ten as taxes for your use? As you enjoy the rights of kingship, will you guard the people with your law?</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အကၽြန္ဳပ္တုိ႔ဆုိေသာစကားအတုိင္းက်င့္ေဆာင္ေတာ္မူ၍ျပည္သူ႔လုပ္ခြန္ဆယ္ဖုိ႔တစ္ဖုိ႔ခံယူ စားသုံးေတာ္မူ၍ မင္း၏စည္းစိမ္ကုိ ခံစံၿပီးေသာ္ ျပည္သူကုိတရားသျဖင့္ ေစာင့္ေရွာက္ေတာ္မူ ပါေလာ့။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Lord King, through your acting according to what we have said, benefits will increase, both in the present and through the ages; the royal glory will flourish like the new risen sun and the waxing moon as the days pass. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အရွင္မင္းႀကီး၊ အကၽြန္ဳပ္တုိ႔ဆုိေသာစကားအတုိင္း က်င့္ေတာ္မူပါေသာ္ကား ပစၥဳပၸန္၊သံသရာ ႏွစ္ျဖာေသာအက်ိဳးတက္တုိးေလလွ်က္၊ တက္သစ္ေသာေန၊ဆန္းသစ္ေသာလကဲ့သုိ႔ တစ္ေန႔ တစ္ပါး က်က္သေရေတာ္ပြင့္လင္း၍</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">All princes of the land will come to bow their heads in full allegiance. Thieves and robbers will keep the peace. The Religion (sāsanā) will be established in brightness, not short of food and drink. While the people bring daily their gifts to the King with their blessings, he will enjoy a life passing the century. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ျပည္ေထာင္မင္းေပါင္း ဦးေခါင္းညႊတ္လာ သဒၶါျပည့္ၿဖိဳး သူခုိးဓါးျပ ၿငိမ္းခ်မ္းသာယာ သာသနာ ေတာ္တည္ထြန္း၊ ေရစားမျခား၊ မင္းအားျပည္သူ၊ ဆုယူေန႔တုိင္း၊ ေကာင္းခ်ီးေပးလွ်က္၊ သက္ေတာ္ရာေက်ာ္၊ စံေတာ္မူရသည္ ျဖစ္ေစေသာဝ္။ ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">If it is not thus and the kingdom is not set firm according to our words, the consecration oath that is undertaken by good and upright kings is destroyed; on the sphere of the earth great storms fall, the earthquakes, the earth itself splits open and the fires of hell roar out in a blaze, crushing all to powder. Men are destroyed and burned. In rebellions robbers and thieves set up their banners by sunlight and moonlight. Birds of the air, birds of ill-omen, witches, demons, and ghosts come upon the palace; they cause trouble and fear. Cobras and hamadryads are drawn in and devour.” This was the wealthy persons’ pronouncement. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ယင္းသုိ႔မဟုတ္ကၽြနု္ပ္တုိ႔စကားအတုိင္းမတည္၊မင္းေကာင္းမင္းျမတ္တု႔ိဝန္ခံေသာဘိသိက္ သစၥာပ်က္ပေခ်ေသာ္၊ ကမၻာဆူေဝ၊ ေလမုန္တုိင္းဆင္၊ ငလွ်င္ေတာ္လည္း၊ ေျမႀကီးကဲြ၍၊ ငရဲမီးလွ်ံ၊ ဝင္းဝင္းေျပာင္ေျပာင္၊ ေတာက္ေလာင္ေၾကညက္၊ သူပ်က္သူေလာင္၊ ေထာင္ေထာင္ ထားထား၊ ခုိးသားတႏၱ၊ စသည္ေထြေထြ၊ ေနလတံခြန္၊ ငွက္ပ်ံငွက္ယုတ္၊ စုန္းဘုတ္စေစၦ၊ နန္းထက္ေန၍၊ေမႊေမႊလႊန္႔ေျခာက္၊ေႁမြေဟာက္ငန္းက်ား၊တက္၍စားသည္ျဖစ္ေစေသာဝ္`ဟူ ေသာစကားကုိ တင္ေလွ်ာက္ၾကေလ သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">This custom of consecrating come from pig, thus, has said like this in the Jætaka- they consecrated Tacchasþkara as their king, making him sit on a fig-tree and sprinkling water on him from a conch shell with its spirals turning clockwise the one the ascetic had used for drinking. Hence, the custom of seating a king on a throne of fig-wood kept up and sprinkling water from a conch shell at his coronation. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tato pa¥¥hæya uduµvarabhaddapø¥he nisødæpatvæ dakkhi¼æva¥¥a sa³kheva abhisekakara¼aµ pavattaµ. </div><div style="text-align: justify;">In the ceremony of consecration that has been described, the ritual speeches offered at the present time to those who had been appointed to the leadership of the people were adapted from and modeled on those with which the people swore their faith and loyalty to the king when Mahāsammata was raised to that rank and carried the same sense. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဆုိခဲ့ၿပီးေသာမုဒၶါဘိသိက္အခမ္းအနားတြင္ထုိေခတ္ထုိအခါကျပည္သူတုိ႔၏ေခါင္းေဆာင္အရာ၌တည္ ကုန္ေသာ သူတုိ႔တင္ေလွ်ာက္ သည့္စကားရပ္တုိ႔သည္မဟာသမၼတေျမွာက္ေသာစနစ္အရ ျပည္သူတုိ႔က ဘုရင္မင္းျမတ္အား ကတိပဋိညာဉ္ေပးေစေသာ သေဘာကုိညႊန္ျပသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The point about collection of taxes according to the Law and listening to the advice of men of the Law derives from the Pā¹i “Dhammena samena rajjaṃ kāroti” “The King should rule in accordance with the Law” which is the ancient customary statement.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">တရားႏွင့္အညီအခြန္ေကာက္၍တရားရွိသူတုိ႔၏စကားကုိနာယူေတာ္မူပါဟူေသာတင္ ေလွ်ာက္ခ်က္သည္ `ဓေမၼန သေမန ရဇၨံ ကေရာတိ`ဟူေသာပါဠိႏွင့္အညီ မင္းျပဳေတာ္မူ ပါဟူေသာ ေရွးထုံးစဥ္လာစကားရပ္၌အက်ဳံးဝင္ၿပီးျဖစ္သည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">This being so, why should it be necessary to elaborate the observance of the Law in collecting the people’s wealth in taxes or the avoidance of worthless and foolish people or paying heed to the advice of the intelligent? </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သုိ႔ပါလွ်က္ျပည္သူ႔ဥစၥာအခြန္ဘ႑ာခံယူရာ၌တရားႏွင့္အညီေစာင့္ထိန္းျခင္း၊တရားမသိၿပိန္ ဖ်င္း သြမ္းသြပ္တုိ႔ကုိေရွာင္ျခင္း၊ လိမၼာသူတုိ႔၏စကားကုိနာလြယ္ျခင္း ဟူေသာဝိတၳာရတုိ႔ကုိ အဘယ့္ေၾကာင့္တင္ေလွ်ာက္ၾကပါသနည္း။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">We can say that it was said in the hope that in future circumstances it might be used to bring out points where reform might be called for.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤအခ်က္ကုိဆန္းစစ္လွ်င္ေနာက္ထပ္ျပဳျပင္စရာအခ်က္အလက္တုိ႔ကုိရည္သန္၍တင္ေလွ်ာက္ျခင္းျဖစ္ သည္ဟု ဆုိရေပလိမ့္မည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Considering what has been said above as the general ideas of the western nations developed, the notion that the rights of royalty were the gift of an eternal God was overturned. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အထက္ပါစကားတုိ႔ကုိေထာက္ခ်င့္ေသာ္အေနာက္နုိင္ငံသားတုိ႔နုိင္ငံေရးအေတြးအေခၚဖြံ႔ၿဖိဳးလာေသာအခါ ထာဝရဘုရားေပးသည့္ အခြင့္အေရးဟူေသာအယူအဆကုိေတာ္လွန္၍ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The belief that a popular assembly should undertake to be the guarantor of a contract of mutual observance between the State and the People became accepted and this was the general trend of affairs. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">နုိင္ငံႏွင့္ျပည္သူတုိ႔အညမညကတိကဝတ္ပဋိညာဉ္ျပဳၾကသည္ဟူေသာလူအဖြဲ႔အစည္းပဋိ ညာဉ္ ဟူေသာအယူအဆကုိလက္ခံလာ ၾကသည့္သေဘာသြားႏွင့္ထပ္တူထပ္မွ်ျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The idea of the popular assembly as the guarantor was propounded 400 years before the Christian era by the famous philosopher named Plato and his writings have been studied ever since his time.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိလူ႔အဖြဲ႔အစည္းပဋိညာဉ္ဝါဒကုိခရစ္မေပၚမီနွစ္ေပါင္းေလးရာအထက္ကထြန္းကားေသာ ဒႆနိကဆရာႀကီး ပေလတုိေခတ္က စ၍ပင္လွ်င္ သူတုိ႔စိတ္ဝင္စားခဲ့ၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In England in the kingdom of Wessex in about 920 AD, a form of oath is found: “Lord King! If you guard and protect us suitably to our needs, we shall maintain our faith and loyalty to you.” </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အဂၤလန္နုိင္ငံဝကၠစနယ္တြင္နယ္ခ်ဲ႕ခရစ္ႏွစ္(၉၂၀)ေလာက္ကအသုံးျပဳေသာက်မ္းက်ိန္စာတုိ႔တြင္ `အရွင္မင္းႀကီး၊အရွင္မင္းႀကီးသည္အကၽြနု္ပ္ကုိအကၽြနု္ပ္ႏွင့္ထုိက္တန္ေအာင္ထိန္းသိမ္း ေစာင့္ေရွာက္ ေသာ္ အကၽြနု္ပ္သည္ အရွင့္ေက်းဇူးသစၥာကုိ ေစာင့္သိရုိေသ ပါမည္`ဟူေသာ က်မ္းက်ိန္စာတစ္ရပ္ကုိ ေတြ႔ရသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The drift of this recorded oath was to set up the popular assembly to the end that the king and the people might be bound by a mutual commitment. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤက်မ္းက်ိန္စာ၏သေဘာသြားမွာလူ႔အဖြဲ႔အစည္းတစ္ရပ္ထူေထာင္ရန္အလုိ႔ငွာရွင္ဘုရင္ႏွင့္တုိင္းသူ ျပည္သားတုိ႔အခ်င္းခ်င္း အျပန္အလွန္ကတိကဝတ္ျပဳၾကသည့္သေဘာျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">This guarantee from the existence of a popular assembly was proposed in 1250 by St. Thomas Aquinas in 1690 by John Locke, in 1748 by David Hume and in 1776 by Jean-Jacques Rousseau in various works. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤဝါဒကုိ ခရစ္ႏွစ္(၁၂၅၀)ျပည့္တြင္ စိန္႔ေသာမန္အကြိနပ္စ္ကလည္းေကာင္း၊ခရစ္ႏွစ္ ၁၆၉၀ ျပည့္တြင္ဂၽြန္ေလာ့ခ္ကလည္းေကာင္း၊ (၁၇၄၈)ခုႏွစ္တြင္ေဒးဗစ္ဟူးမ္ကလည္းေကာင္း၊(၁၇၇၆)ခုႏွစ္တြင္ရူဆုိးကလည္းေကာင္း၊ အမ်ိဳးမ်ိဳးဋီကာဖြင့္၍ ျပဆုိခဲ့ၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Thus, this principle little by little grew firmer and came to prevail. </div><div style="text-align: justify;">ထုိ႔ေၾကာင့္ထုိဝါဒသည္ တစ္ဆင့္ၿပီးတစ္ဆင့္ ဖံြ႔ၿဖိဳးတုိးတက္၍ျပန္႔ပြါးလာခဲ့သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In our country, from the time when the civilizing influence of the Buddhist religion entered Burma the legend of the elevation of Mahāsammata was accepted. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ကၽြန္ုပ္တုိ႔အဖုိ႔မွာကားျမန္မာနုိင္ငံသုိ႔ဗုဒၶသာသနာ့ယဥ္ေက်းမႈပ်ံ႕ႏွံ႔လာသည္ကစ၍မဟာသမၼတ မင္းေျမွာက္ျခင္းဝါဒကုိ လက္ခံလာ ခဲ့ၾကသည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Nevertheless, if it is looked at against the times when the people of the country made no advance the kings who ruled forgot the principle and habitually identified government only with power as they drew in sustenance from the people of the land. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သုိ႔ရာတြင္တုိင္းသူျပည္သားတုိ႔ တုိးတက္မႈမရွိေသာအခ်ိန္အခါႏွင့္တုိက္ဆုိင္ေနပါလွ်င ္စုိးမုိးေသာမင္းတုိ႔သည္ ထုိဝါဒကုိေမ့ေလ်ာ့ ၿပီးလွ်င္ အခ်ဳပ္အျခာအာဏာဟူသမွ်ကုိတုိင္းသူျပည္သားတုိ႔ထံမွ သိမ္းယူေလ့ရွိၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">For a good example of this accumulation of power by ruling princes, the lineage of the Candaravaṃsa (Lunar) and of the Ādiccavaṃsa (Solar) races devoted themselves to their own glory. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤသုိ႔အာဏာသိမ္းရာတြင္စုိးမုိးေသာမင္းတုိ႔သည္အေၾကာင္းျပလွေလေအာင္၊စၿႏၵဝံသလမင္း၏ အႏြယ္ျဖစ္သည္ဟူ၍လည္းေကာင္း၊ အာဒိစၥဝံသေနမင္း၏အႏြယ္ျဖစ္သည္ဟူ၍လည္း ေကာင္း၊ မိမိတုိ႔ကုိယ္ကုိ မိမိတုိ႔ သိဒၶိတင္ၾကသည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">There were some kings even who received the title of Bodhisattva. </div><div style="text-align: justify;">အခ်ိဳ႕ေသာမင္းတုိ႔ကား ေဗာဓိသတ္ဟူေသာဘြဲ႔ကုိပင္လွ်င္ခံယူၾကသည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">When things got to this point, it was getting pretty close to the European idea of a right conferred by an eternal God. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤအဆစ္အပုိင္းသုိ႔ေရာက္ေသာအခါဥေရာပတုိက္၏အေတြးအေခၚျဖစ္ေသာထာဝရဘုရား ေပးသည့္ အခြင့္အေရးဝါဒမ်ိဳးႏွင့္ ခပ္ဆင္ဆင္ျဖစ္လာၾကျပန္သည္။</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-34737874224329048502010-12-15T20:49:00.000+06:302010-12-31T00:29:25.285+06:301: 10. A Revolution in Ideas<div style="text-align: justify;"><b>၁း ၁၀။ အေတြးအေခၚေတာ္လွန္ေရး</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In our own time there is a separate branch of science that provides the method of examining outstanding branches of knowledge on a comparative basis to establish a truth. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ယခုေခတ္၌ ထြန္းကားေနေသာသိပၸံပညာသေဘာအရဆုိလွ်င္ တိက်မွန္ကန္ေအာင္ အျပန္အလွန္စစ္ေဆး ေသာနည္းသည္ သိပၸံနည္းျဖစ္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">It is the custom of people who follow scientific enquiry to examine anything that has come down to them from their parents and only to accept it after examination. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သိပၸံနည္းအရစူးစမ္းသူတုိ႔၏ဓေလ့၌ေရွးရုိးသမားတုိ႔မိဘစဥ္ဆက္လက္ခံလာေသာအရာကုိပင္လွ်င္ စစ္ေဆးၿပီးမွ လက္ခံလုိေသာသေဘာရွိ၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">For us, if it has come down from our ancestors that chalk is white then we take it as white. </div><div style="text-align: justify;">ကၽြနု္ပ္တုိ႔သည္ မိဘဘုိးဘြား အစဥ္အဆက္မွစ၍ ေျမျဖဴခဲကုိျဖဴသည္ဟူ၍လက္ခံလာခဲ့ၾက၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">A scientist, on the other hand, may accept a general assurance that something is white but may say “Why do you call it white? If you are to call it white, let that be the truth.” If he has any doubt about it, he will look at it.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သုိ႔ေသာ္သိပၸံပညာရွင္တုိ႔ကအမ်ားျဖဴသည္ဟုလက္ခံၿပီးေသာအရာကုိ`အဘယ္ေၾကာင့္ျဖဴ သည္ဆုိသနည္း၊ ျဖဴသည္ဟူသည္မွာဟုတ္ပါေလစ`ဟူ၍သံသယကုိမူတည္ၿပီး စစ္ေဆးေလ သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Then, whether it is really white or not, he will be able to say for certain which it is. </div><div style="text-align: justify;">ထုိအခါအျဖဴဟုတ္လွ်င္လည္းဟုတ္မွန္ေၾကာင္း၊အျဖဴမဟုတ္လွ်င္လည္းမဟုတ္မွန္ေၾကာင္းကုိ တိက်ခုိင္မာစြာ ျပဆုိနုိင္ရာသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">When he says the white thing is white, it becomes more effectively white and all doubts disappear and there is no room for differences of opinion. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အျဖဴကုိအျဖဴဟုျပဆုိေသာအခါအျဖဴသည္ပုိမုိထင္ရွားလာေသာေၾကာင့္သံသယအလုံးစုံကြယ္ေပ်ာက္သည္။ ထုိအခါ ဝိဝါဒျဖစ္စရာအေၾကာင္းမရွိေတာ့ေခ်။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Still, when you show that their “white” is not white, however plain it may be that it is not, those who give great weight to custom will give you an argument. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သုိ႔ေသာ္အျဖဴကုိအျဖဴမဟုတ္ဟုျပဆုိေသာအခါ၌မူကားမဟုတ္ေၾကာင္းမည္မွ်ပင္ထင္ရွားသည္ျဖစ္ေစ၊ ထုံးစံကုိအေလးဂရုျပဳေသာသူတုိ႔သည္ ေစာဒကတက္ၾကေလသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In particular, when you put ancient beliefs and certainties to the test, even while you are producing arguments that are axiomatic, logical and with textual support, since they do not fit with the hearers' preconceptions, many criticisms will break out and you will be accused of being a revolutionary. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အထူးသျဖင့္အေတြးအေခၚအယူအဆအေဟာင္းတုိ႔ကုိစိစစ္ရာ၌အဦးအစတြင္သဘာဝယုတၱိ၊ အာဂမယုတၱိ၊သာဓကယုတၱိတုိ႔ႏွင့္ညွိႏိႈင္းေနရဆဲခဏဝယ္အနည္မထုိင္ေသးေသာေၾကာင့္ ေတာ္လွန္ေသာအေတြးအေခၚကုိပင္လွ်င္ ေဝဘန္ဖို႔အေၾကာင္းမ်ား ေပၚေပါက္လာ တတ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">On the path of knowledge, looking closely at such criticisms over and over again will lead you to the truth. </div><div style="text-align: justify;">သိပၸံသေဘာ၌အႀကိမ္ႀကိမ္ေဝဘန္စစ္ေဆးလွ်င္ အမွန္သုိ႔ေရာက္နုိင္၏။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">This means that such an examination might be made by the scientific methods of the time, even though those methods had been rejected by some important people of the past. Those who disliked such methods could not reject them as being unfounded.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤသုိ႔စစ္ေဆးျခင္းကုိေခတ္လူတုိ႔ကသိပၸံနည္းဟုဆုိၾကသည္။သုိ႔ေသာ္ထုိနည္းကုိအခ်ိဳ႕ကုိ ေသာေရွးလူႀကီးတုိ႔ကမႏွစ္သက္ၾကေခ်၊ထုိသုိ႔မႏွစ္သက္ေသာသူတုိ႔သည္ထုိနည္းကယထာ ဘူတမက်ပါဟူ၍ကား ျငင္းဆုိျခင္းမျပဳနုိင္ခဲ့ၾကေပ။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The scientific methods of enquiry applied into the basic ideas of the Burmese polity and scheme of government. </div><div style="text-align: justify;">သိပၸံနည္းျဖင့္ျမန္မာ့နုိင္ငံေရးအေတြးအခၚႏွင့္ အုပ္ခ်ဳပ္ေရး နည္းနိႆယတုိ႔ကုိစစ္ေဆးၾကည့္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">This enquiry was not a matter of erasing the old to install a new replacement. </div><div style="text-align: justify;">ဤသုိ႔စစ္ေဆးရာ၌ အေဟာင္းကုိေျမလွန္၍ အသစ္ကုိေနာက္ေယာင္ခံခဲ့သည္မဟုတ္ေခ်။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">‘New’ and ‘Old’ do not apply to the Law -- it is right to hold that good that meets your need. </div><div style="text-align: justify;">တရားဟူသည္အေဟာင္းအသစ္မဆုိသာ၊သေဘာအမွန္က်၍ေကာင္းသည္သာပဓါနျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">People say that if you go to make new rules and regulations when things in the country are working well you destroy the law of what must not be done, but don't be in a hurry to believe them.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">နုိင္ငံမွာေကာင္းရာေကာင္းေၾကာင္းနည္းဥပေဒသစ္ျပဳလုပ္မည္ရွိလွ်င္အပရိဟာနိယတရား ပ်က္လိမ့္မည္ဟု ထင္မွတ္ေျပာဆုိေနၾကသည္၊ ဤစကားကုိ အလွ်င္းမမွတ္အပ္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">If we rely upon what is said that, in what is old, anything that should be discarded must be discarded; in the new, what merits adoption, should be adopted. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ေဟာင္းေသာ္လည္းပယ္သင့္မွပယ္ရမည္။ သစ္ေသာ္လည္း လုိက္သင့္မွလုိက္ရမည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Such an inspection that turned over for examination the ideas and beliefs received by the people in general would be in a way to affirm the Kælæma Sutta which was pronounced by the Lord. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အမ်ားသူငါလက္ခံၿပီးေသာအေတြးအေခၚအယူအဆကုိပင္လွ်င္အျပန္ျပန္အလွန္လွန္စစ္ေဆးရမည္။ ဤသုိ႔စစ္ေဆးျခင္းသည္ျမတ္စြာဘုရားေဟာေတာ္မူေသာကာလာမသုတ္အရ စစ္ေဆးေသာနည္းျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Let us take as careful a look at the Kælæma Sutta as the limited space allotted to this essay will allow, remembering that in order to understand the Buddha's utterances correctly it is essential to take account of his own intentions in making them.<br />
<br />
The passage that has been cited so often runs as follows: "Come, Kælæmas. Do not go upon what has been acquired by repeated hearing, nor upon tradition, nor upon rumour, nor upon scripture, nor upon surmise, nor upon axiom, nor upon specious reasoning, nor upon bias toward a notion pondered over, nor upon another's seeming ability, nor upon the consideration 'The monk is our teacher.' When you yourselves know: 'These things are bad, blamable, censured by the wise; undertaken and observed, these things lead to harm and ill,' abandon them... When you yourselves know: 'These things are good, blameless, praised by the wise; undertaken and observed, these things lead to benefit and happiness,' enter on and abide in them." </div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-30157341528274507772010-12-15T14:19:00.000+06:302010-12-31T00:28:35.367+06:301: 9. A system of supervision<div style="text-align: justify;"><b>၁း ၉။ ေထာက္လွန္းေရးစနစ္</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">King Mindon himself had experience of various palace disturbances. </div><div style="text-align: justify;">မင္းတုန္းမင္းတရားသည္ အေရးေတာ္ပုံအမ်ိဳးမ်ိဳးကုိ ကုိယ္ေတြ႔ႀကဳံရေတာ္မူဖူးသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In particular he had received no advance warning of the plot to murder his heir, the Kanaung Crown Prince in time. </div><div style="text-align: justify;">အထူးသျဖင့္အိမ္ေရွ႕စံကေနာင္မင္းသားႀကီးအားလုပ္ႀကံေသာအမႈတြင္မင္းႀကီးသည္အခ်ိန္မီႀကိဳတင္သတင္း မရခဲ့ေခ်။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The murdered Prince, on the day of the assassination had received a hint about the plot of the Myingun and Myingondaing Princes and was in conference about how to defeat the attack when he fell into the hands of his enemies. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">လုပ္ႀကံခံရသူကေနာင္မင္းသားႀကီးပင္လွ်င္လုပ္ႀကံမည့္ေန႔သုိ႔ေရာက္ခါမွျမင္ကြန္း၊ျမင္းခုန္တုိင္တုိ႔၏ အႀကံကုိရိပ္မိသိရွိရၿပီး ထုိအႀကံကုိတြန္းလွန္ခုခံရန္ တုိင္ပင္ေနဆဲခဏ၌ ရန္သူ႕လက္တြင္းက်ဆုံးခဲ့ရသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The King was worried about this and so that reports about anything that happened in the kingdom might reach his ears in good time, he set up a system of informers to collect news reports.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤအခ်က္ကုိအေၾကာင္းျပဳ၍မင္းတုန္းမင္းသည္နုိင္ငံေတာ္အတြင္းအျဖစ္အပ်က္အရပ္ရပ္တုိ႔ကုိမင္းနား တစ္ေထာင္ျဖင့္သတင္းေထာက္လွမ္းေသာအေထာက္ေတာ္စနစ္ကုိ တီထြင္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">It can be seen in the Mahæuma³ga Jætaka. In this- traders also coming from so many places ‘Friend came from where’ have being asked by Mahosadæ ‘came from this place’ they thus say ‘what your King like’ in case of ask ‘this kinds’ when they say like that having made their likeness and set freed and hundred-one solders being called ‘friends, gifts I giving, having taken gone to hundred-one palaces, for need to like myself given these gifts to the Kings cared for them and having done know their behavior and discussing then sent their news to me, dwell in that countries, ‘I will look for your sons and wives’ having leaved words, he had sent, given an earring on someone’s hand, a slipper on someone’s hand, a sword on someone’s hand, a gold-flower on someone’s hand having written alphabets ‘prove, when there is my work’ made resolution.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">They having gone to those countries and given gifts to those Kings. ‘Why came here’ the Kings in case of ask they say that ‘we came here care for you’. And ‘where from came here’ they, no having said coming place informed other places, the Kings ‘if so good’ accepted and have been their trusted person cared for them. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">It is true that a system of supervision through informers did assist in control of the country but looking at it from the other side, this system also provided the malicious with an opportunity of causing injustice through mischief-making. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အေထာက္ေတာ္ျဖင့္ေထာက္လွမ္းေသာစနစ္သည္တုိင္းျပည္အုပ္ခ်ဳပ္မႈတြင္အေထာက္အပံ့ျပဳသည္မွန္၏။ သုိ႔ေသာ္တစ္ဖက္ေသာအစြန္းကုိႀကည့္လွ်င္မလုိသူတုိ႔ကုန္းေခ်ာစကားျဖင့္မတရားျပဳရန္အခြင့္အလမ္းေပး သကဲ့သုိ႔ရွိသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">For this reason it was necessary that information coming from informers should be looked at with great care to check its legality.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိ႔ေၾကာင့္အေထာက္ေတာ္နည္းလမ္းျဖင့္ရေသာသတင္းကုိစနစ္တက်စစ္ေဆးရန္နည္းဥပေဒသတ္မွတ္ လုပ္ေဆာင္ရန္လုပ္အပ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">If we look at this case, however, there was no proper investigation of the information that was laid against the Yaw Atwinwun, It means 1, secretary of a government ministerial department. 2, the minister of the enterior in the days of Myanmar monarchy and his ill-wishers were able to watch and estimate his circumstances so as to bring a charge against him from his casual words. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သုိ႔ရာတြင္ေယာအတြင္းဝန္အျဖစ္ကုိၾကည့္လွ်င္ေထာက္လွမ္း၍ရေသာသတင္းကုိေသခ်ာစြာမစစ္ေဆးဘဲ မလုိသူတုိ႔လက္တုိ႔၍ေျပာစကားျဖင့္ပင္အျပစ္ေပးတတ္သည့္အျဖစ္သနစ္ကုိ ခန္႔မွန္းၾကည့္နုိင္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The dismissal of the Yaw Myoza Atwinwun, was due to a story brought by one of the King's news gatherers. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ေယာအတြင္းဝန္ရာထူးမွက်သည္မွာလည္းေထာက္လွမ္းခ်က္စကားအရပင္က်ရျခင္းျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The accusation was that as well as drinking liquor himself, he had told other people that there was no harm in it if you did not drink enough to get drunk. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ေယာအတြင္းဝန္သည္ကုိယ္တုိင္အရက္ေသာက္သည့္အျပင္မူးယစ္ေအာင္မ်ားစြာမေသာက္လွ်င္ အျပစ္မရွိဟု အျခားလူမ်ားကုိလည္း ေျပာၾကားသည့္အတြက္ျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">After investigation, the King issued the following proclamation: “Relying upon the Pæ¹i scriptures pronounced by the Lord, the Bhævitaµ væ and the Bahuløkataµ væ, he has said that drinking liquor is only blame worthy if from quantity or frequency it causes drunkenness, that there is no absolute rule against drinking liquor and that the vinaya rules distort the rule against sensual pleasures to include drinking liquor, and that, if one drinks liquor mixed as a medicine there is no harm if it is drunk purely as a medicine. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ရွင္ဘုရင္ကစစ္ေဆးသည့္အခါ၌လည္းေအာက္ပါအတုိင္းျပန္လွန္တင္ေလွ်ာက္သည္။ `ဘုရားေဟာပါဠိေတာ္မွာ ဘာဝိတံ ဝါ ဗဟုလီကတံ ဝါ ပါသည္ကုိ ေထာက္ထား၍ အႀကိမ္ ႀကိမ္မ်ားမ်ားေသာက္၍မူးယစ္မွအျပစ္ရွိေၾကာင္း၊သုရာေမရယမွာကမၼပထမပါ၊သုရာေမရယအမႈကုိကာေမသု မိစၦာစာရသိကၡာပုဒ္အတြင္းထည့္သြင္းေကာက္ယူရေၾကာင္း၊ေဆးႏွင့္ေရာ၍ေသာက္လွ်င္၊ေဆးအျဖစ္ မွ်တရုံေသာက္လွ်င္ အျပစ္မရွိဟုတင္ေလွ်ာက္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">He is sentenced to six months imprisonment. His recent appointment to be Shweipyiwun and his appanage of Wetmasut are withdrawn.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ေျခာက္လေလာက္ေထာင္က်ခံရသည္။သုိ႔ရာတြင္မၾကာခင္ေရႊျပည္ဝန္ျပန္ခန္႔သည္။ဝက္မစြတ္ကုိ ၿမိဳ႕စားျပန္ေပးသည္။</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-8915216967742427202010-12-14T13:56:00.000+06:302010-12-31T00:27:48.554+06:301: 8. Plan for the Administration -- growth and change by stages<div style="text-align: justify;"><b>၁း ၈။ အုပ္ခ်ဳပ္ေရးစနစ္ တစ္ဆင့္တုိးတက္ေျပာင္းလဲျခင္း</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">As we have already said, by 1232 (1870) international contacts had greatly increased. </div><div style="text-align: justify;">ယခင္ကျပဆုိခဲ့သည့္အတုိင္း နုိင္ငံျခားဆက္ဆံေရးတုိ႔သည္ ၁၂၃၂ ခုႏွစ္အတြင္း မ်ားစြာတုိးတက္လာသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In this year the telegraph line between the Burmese capital and the British territory in Burma had almost been completed up to Mandalay. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိႏွစ္တြင္ၿဗိတိသွ်ပုိင္ျမန္မာနယ္စပ္ေဒသမွျမန္မာဘုရင္မင္းျမတ္၏ေနျပည္ေတာ္မႏၱေလးၿမိဳ႕သုိ႔ေၾကးနန္း ဆက္သြယ္ရာ ၿပီးစီးလုနီးပါးျဖစ္ခဲ့သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The relationship with the British was settled and plans for changes in the government of the Burmese kingdom now moved forward by stages. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အဂၤလိပ္ႏွင့္ဆက္ဆံေရးေျပျပစ္လာေသာအခါျမန္မာဘုရင္၏အုပ္ခ်ဳပ္ေရးစနစ္သည္တစ္ဆင့္တုိးတက္ ေျပာင္းလဲလာခဲ့ျပန္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In this year plans which later met with much criticism were made for the government that involved dividing the functions of the Parliament four sections.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိႏွစ္တြင္ေနာင္ေသာအခါ၌ေဝပုံဌာနဟုတြင္လတၱံ႕ေသာလႊတ္ေတာ္ဝန္ႀကီးဌာနကုိေလးဌာနခြဲ၍ အုပ္ခ်ဳပ္ေရးစနစ္ကုိ ျပဳျပင္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">These were first the hand work department (what is now known as the employment department) next the department of defence, covering all musketry, artillery and cavalry units, next the agricultural department and finally the Shweidaik (now known as the Royal Treasury).These sections were placed under the four ministers.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိျပဳျပင္ခ်က္အရ ျပည္သူ႕လုပ္ငန္းဌာန၊ ေသနတ္၊အေျမာက္၊ ျမင္းအစုမ်ားပါဝင္ေသာ ကာကြယ္ေရး ဌာန၊ေရႊတုိက္ဌာနေခၚ ဘ႑ာေရးဌာနဟု ေလးဌာနခြဲ၍ ဝန္းႀကီးေလးဦးတုိ႔ကုိ အုပ္ခ်ဳပ္ေစသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">These departments were accommodated in four buildings inside the palace .</div><div style="text-align: justify;">ထုိအုပ္ခ်ဳပ္ေရးေလးဌာနအတြက္နန္းေတာ္အတြင္း၌အေဆာက္အအုံေလးခုကုိတည္ေဆာက္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">We must take another look at the system of government that was undergoing change from the beginning of King Mindon's reign. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤ၌မင္းတုန္းမင္းလက္ထက္မွအစျပဳ၍ေျပာင္းလဲလာေသာအုပ္ခ်ဳပ္ေရးစနစ္ကုိျပန္လည္စိစစ္ ျပလုိသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Under this King, the officials and their leaders were working within the law to devolve upon themselves all the powers invested in the absolute monarchy.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိမင္း၏လက္ထက္တြင္မွဴးႀကီးမတ္ရာ၊ေသနာပတိတုိ႔သည္အသက္ဦးဆံပုိင္ေသာဘုရင္မင္းျမတ္ထံ၌ တစ္လုံးတစ္ခဲတည္းတည္ရွိေနေသာအာဏာတုိ႔ကုိ မိမိထံသုိ႔ တစ္စတစ္စေရာက္ရန္ ဥပေဒတြင္း ႀကိဳးပမ္းမႈ မ်ားျပဳလုပ္လာၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Foreign relationships, in which the king would have special expertise, would by law be in his personal control under considerations of prudence. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">နုိင္ငံျခားဆက္ဆံေရးတြင္အေတြ႔အႀကဳံမ်ားေသာမင္းႀကီးကုိယ္တုိင္ကလည္းတရားဥပေဒျဖင့္အုပ္ခ်ဳပ္ေသာ သေဘာတရားကုိ အတုိင္းအဆျဖင့္လုိက္ေလ်ာခဲ့သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">There was therefore a strong movement towards making changes by stages.</div><div style="text-align: justify;">ထုိ႔ေၾကာင့္လည္းတစ္ဆင့္ၿပီးတစ္ဆင့္ျဖစ္ထြန္းလာေသာျပဳျပင္ေျပာင္းလဲေရးတုိ႔သည္လြန္စြာ အဆင္ေျပခဲ့၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The evidence for this is that right from the time when the King assumed the throne changes were made removing certain of the King's powers which were taken up by the Parliament for example the improved methods of tax collection and the system of ruling through four separate ministries among others. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သာဓကအားျဖင့္မင္းတရားႀကီးထီးနန္းသိမ္းပုိက္ေသာကာလမွစ၍အခြန္အေကာက္ခန္႔ခြဲေသာစနစ္ကုိ ျပဳျပင္ျခင္း၊ေလးဌာနခြဲ၍စီရင္အုပ္ခ်ဳပ္ျခင္းစသည့္အျခင္းအရာတုိ႔သည္ဘုရင့္အာဏာအခ်ိဳ႕ကုိ လႊတ္ေတာ္ကသိမ္းပုိက္လုိက္သည့္အေျပာင္းအလဲပင္ျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">To see how far these changes went we have to say that in the matter of King Mindon's appointment of the Thonzel, Methkaræ and Nyaungyan Princes as governor, the appointment made without the agreement of the Parliament (council of ministers in the time of Myanmar King) were only effective until the Princes were arrested and placed in confinement. This is ideology of government system, come to change.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤအေျပာင္းအလဲတုိ႔သည္ မည္မွ်ထိေရာက္သနည္းဟုဆုိလွ်င္ မင္းတုန္းမင္းကသုံးဆယ္မင္းသား၊ မကၡရာမင္းသား၊ေညာင္ရမ္းမင္းသားတုိ႔ကုိဘုရင္ခံခန္႔သည့္ကိစၥ၌လႊတ္ေတာ္ကသေဘာတူညီခ်က္ မေပးသည့္အျပင္ ထုိမင္းသားတုိ႔ကုိ ဖမ္းဆီးခ်ဳပ္ ေႏွာင္နုိင္ခဲ့သည္အထိ ထိေရာက္သည္ဟုဆုိရန္ရွိ၏။ ဤကားေျပာင္းလဲလာေသာ အုပ္ခ်ဳပ္ေရးသေဘာတည္း။</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-789976559897859042010-12-13T22:15:00.000+06:302010-12-31T00:27:05.023+06:301: 7. The matter of the Myingun and Myingondaing princes<div style="text-align: justify;"><b>၁း ၇။ ျမင္ကြန္း၊ျမင္းခုန္တုိင္အေရးေတာ္ပုံ</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">While this effort at introducing western technology and making a new age for the Burmese kingdom was going on, in 02, August, 1866 the Kanaung Crown Prince was murdered in the course of the plot hatched by the Myingun and Myingondaing Princes sons of King Mindon. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤကဲ့သုိ႔အေနာက္တုိင္းနည္းပညာတုိ႔ကုိယူ၍ေခတ္သစ္ျမန္မာနုိင္ငံေတာ္ကုိထူေထာင္ရန္ အားျပဳေနဆဲတြင္ 1866 (၁၂၂၈) ခုႏွစ္တြင္ မင္းတုန္းမင္းႀကီး၏သား ျမင္ကြန္း၊ ျမင္ခုန္တုိင္ မင္းသားႏွစ္ပါးတုိ႔က လုပ္ႀကံေသာေၾကာင့္ အိမ္ေရွ႕မင္းကံကုန္ေတာ္မူသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">With this, all the plans and projects of its leaders for renewal and reformation, for the building of an industrial country, for the arming of its defence and for the other various enterprises in hand, all melted away like water into sand.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤသည္တြင္ျမန္မာ့ေခါင္းေဆာင္ပုိင္းတုိ႔ကတီထြင္ႀကံဆခဲ့ေသာစီရင္အုပ္ခ်ဳပ္မႈျပဳျပင္ေျပာင္းလဲျခင္း၊စက္မႈ နုိင္ငံထူေထာင္ျခင္း၊လက္နက္ပစၥည္းထုတ္လုပ္ျခင္းစေသာတုိင္းျပဳ၊ျပည္ျပဳလုပ္ငန္းအဝဝတုိ႔သည္သဲထဲ ေရသြန္ ျဖစ္ခဲ့ရေလသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In particular, the goals of a proper defence of the country and the proper relationships with other lands little by little were lost. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အထူးသျဖင့္နုိင္ငံေတာ္ကာကြယ္ေရးႏွင့္ နုိင္ငံျခားဆက္ဆံေရးရည္မွန္းခ်က္တုိ႔သည္ တစတစႏွင့္ပ်က္ျပယ္ သြားခဲ့ရေလသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The hope and expectations for the modernisation of the kingdom all went to waste.</div><div style="text-align: justify;">ထုိအခါမူလကေခတ္မီနုိင္ငံေတာ္ျဖစ္လာေတာ့မည္ဟုေမွ်ာ္မွန္းခဲ့သမွ်တုိ႔မွာအေဟာသိကံျဖစ္ ကုန္ၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In 1228 (1866) , on the fourth waning day of Kason, in the evening, towards the west “a bank of clouds all at once appeared, red as blood.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">၁၂၂၈) ခုႏွစ္၊ကဆုန္လျပည့္ေက်ာ္ (၄) ရက္ေန႔ညေနတြင္အေနာက္ရပ္၌တိမ္အဆင္းသည္ ေသြးကဲ့သုိ႔ ခ်င္းခ်င္းနီ၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In the evening of the next day the whole sky seemed to be bursting with congealed blood. </div><div style="text-align: justify;">ေနာက္တစ္ေန႔၌ကား ညေနခင္းတြင္ ေကာင္းကင္အလုံး ေသြးေပါက္ေသြးခဲ ကဲ့သုိ႔ ရဲလာျပန္ သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">After this there was a heavy rain and lightning. </div><div style="text-align: justify;">ထုိ႔ေနာက္မုိးႀကီးသည္းထန္စြာရြာ၏။ မုိးႀကိဳးပစ္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In the golden city of Mandalay the whole people from the princes down were much disturbed.”</div><div style="text-align: justify;">မႏၱေလးေရႊၿမိဳ႕ေတာ္ရွိ မင္းညီမင္းသားမွစ၍ လူထုအလုံးသည္ စိတ္ႏွလုံးတထင့္ထင့္ရွိၾက၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">It was in this situation that on the seventh waning day of Second Wāzo, the Mayors of Myingun and Myingondaing, both sons of King Mindon revolted. The brothers entered the city from the south side with around fifty followers all with fire- arms. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤသုိ႔ရွိေနခုိက္(၁၂၂၈)ခု၊ဒု-ဝါဆုိလျပည့္ေက်ာ္ (၇)ရက္ေန႔၊ မင္းတုန္းမင္း၏သားေတာ္ႏွစ္ပါးတုိ႔သည္ ေရႊၿမိဳ႕ေတာ္ ေတာင္ဘက္အရပ္မ်က္ႏွာမွေန၍ လူေပါင္း(၅၀)ခန္႔ႏွင့္အတူ လက္နက္ ကုိင္၍ပုန္ကန္ထႂကြ ေလသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In this project the Kanaung Prince, the Heir was the prime target and he was killed at once. </div><div style="text-align: justify;">ဤအေရးတြင္ အိမ္ေရွ႕စံကေနာင္မင္းသားႀကီးသည္ ေရွးဦးစြာက်ဆုံးေလသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">King Mindon had a great store of religious merit to rely upon and escaped since Nga Paik Kyi, one of the conspirators carried him away upon his back out of danger to a place of safety. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">မင္းတုန္းမင္းႀကီးသည္ကားကုသုိလ္ကံေထာက္မေသာေၾကာင့္ လုပ္ႀကံမည့္သူငပုိက္ႀကီးကုိယ္တုိင္ ေဘးရန္ ကင္းရာအရပ္သု႔ိ ကုန္းပုိး၍ပုိ႔ေပးသျဖင့္လြတ္ေလသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In the palace itself those fated to fall, fell; those destined to punishment were punished; those due to get away, got away -- all quite at random. </div><div style="text-align: justify;">နန္းေတာ္တြင္း၌ကား က်ဆုံးသူက်ဆုံး၊ ဒဏ္ရာရသူရ၊ ထြက္ေျပးသူထြက္ေျပးႏွင့္ဖရုိဖရဲျဖစ္ရသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The Myingun and Myingondaing Princes avoided capture and got away from royal palace of Myamar kingdom, because all the princes, ministers and army generals who kept their loyalty to the King were engaged in collecting their people to preserve their position and put up a resistance. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိတြင္မင္းတုန္းမင္းႀကီးအား သစၥာေစာင့္ထိန္းေသာ မင္းညီမင္းသား၊ မွဴးမတ္၊ ေသနာပတိတုိ႔က အေျခအေနကုိထိန္း၍ ေရွာင္တခင္လူစုၿပီး ခုခံတုိက္ခုိက္ေသာေၾကာင့္ ျမင္ကြန္းစားႏွင့္ ျမင္းခုန္တုိင္စား တုိ႔သည္ ျမန္မာမင္းေနျပည္ေတာ္မွ တိမ္ေရွာင္ထြက္ေျပးရေလသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">That is why the Buddha, want to shows that there is involvement human and weather preached Adhammika Sutta of A³guttaranikāya as following. </div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-8883253458578326742010-12-12T13:08:00.000+06:302010-12-12T13:32:03.370+06:301:5. (B) The-kanaung-crown-prince.<div style="text-align: justify;">1. A book on geology -- the science of the earth;</div><div style="text-align: justify;">မဟာပထဝီေျမႀကီး၏ အျခင္းအရာကုိျပဆုိသည့္ ဂ်ီေအာ္ေလာ္ဂ်ီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">2.A book of mineralogy-- describing all kinds of rocks, ores of gold, silver, iron, and lead, rock sulphur and limestone, diamond- and jewel- bearing rocks;</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ေရႊေက်ာက္၊ေငြေက်ာက္၊သံေက်ာက္၊ေၾကးေက်ာက္၊ခဲေက်ာက္၊ကန္႔ေက်ာက္၊ထုံးေက်ာက္၊ပတၱျမား၊ စိန္ေက်ာက္မွစ၍ခပ္သိမ္းေသာေက်ာက္မ်ိဳးကုိျပဆိုရာျဖစ္ေသာ မင္နေရာ္ေလာ္ဂ်ီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">3. A book of botany-- describing the plants that grows in the different soils of various places;</div><div style="text-align: justify;"> အရပ္ရပ္တုိင္းျပည္ၿမိဳ႕ရြာ ေျမမ်က္ႏွာ၌ေပါက္ေရာက္သည့္ သစ္ပင္မ်ိဳးမ်ိဳးကုိျပဆုိသည့္ ေဘာ္တနီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">4. A book of zoology-- describing the animals and fishes of the land and sea;</div><div style="text-align: justify;">ကုန္းေန၊ေရေန၊သားငါး၊တိရစၦာန္ျဖစ္ေသာ ဇူးေလာ္ဂ်ီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">5. A book of anatomy-- describing the arrangement of the thirty-two cavities of the body and so on;</div><div style="text-align: justify;">ကုိယ္ခႏၶာ၌ ၃၂ေကာ႒ာသအစုအေဝး စသည္ကုိျပဆုိရာျဖစ္ေသာ အင္နာတမီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">6. A book of physiology-- describing how energy is produced and exchanged in living creatures -- men, animals and plants;</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အသက္ရွိသည့္လူသတၱဝါ၊ တိရစၦာန္၊ သစ္ပင္တုိ႔၌ မည္သည့္ဓါတ္မ်ား ျပဳျပင္ေျပာင္းလဲေနသည္ကုိ ျပဆုိရာ ျဖစ္ေသာ ဖီဇီေယာ္ေလာ္ဂ်ီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">7. A book of chemistry-- describing the preparation and compounding of herbal medicines, the usage of all kinds of porcelain and earthenware, glasses and mirrors, all varieties of colours -- gold and silver pigments, reds, greens, yellows and blues – the distillation of sulphur, saltpeter, alcohol and other liquids, the different sorts of sand, the various flavours of things that are good to eat or drink, the different kinds of leathers, wirings for electric motors, methods of making photographic prints, different sorts of mercury-filled glass tubes for forecasting thunder, wind, rain, fog, fire and so on; coal-mining methods and the production of coal gas for lighting; and the production of various types of iron;</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဘိေႏၶာေဆးမ်ိဳးေဖၚနည္းစပ္နည္း၊ေႂကြမ်ိဳး၊ေျမမ်ိဳး၊ဖန္မ်ိဳး၊မွန္မ်ိဳးအသုံးအေဆာင္၊ေရႊေရာင္၊ ေငြေရာင္၊အနီ၊ အစိမ္း၊အဝါ၊အျပာစေသာအေရာင္မ်ိဳး၊ကန္႔ျပန္၊ယန္းျပန္၊အရက္ျပန္မွစ၍ေရျပန္အမ်ိဳးမ်ိဳး၊ေသမ်ိဳး၊ စားေကာင္းေသာက္ဖြယ္ရသအမ်ိဳးမ်ိဳး၊ သားေရအမ်ိဳးမ်ိဳး၊မုိးႀကိဳးစက္၊ ေၾကးနန္း၊ ဓါတ္ပုံကူးနည္း၊ မုိးခ်ိန္၊ေလခ်ိန္၊ေရခ်ိန္၊အခုိးခ်ိန္၊မီးခ်ိန္စေသာျပဒါး၊ ဖန္ေခ်ာင္း အမ်ိဳးမ်ိဳး၊ ေက်ာက္မီးေသြးတူးေဖာ္ ႏွပ္လုပ္နည္း၊ ၎အခုိးျဖင့္ ဓါတ္မီးထြန္းနည္း၊ သံအမ်ိဳးမ်ိဳး စေသာလုပ္နည္းမ်ားကုိျပဆုိသည့္ ကမၼစၥထရီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">8. A book of physic-- describing treatments of various diseases; </div><div style="text-align: justify;">ေရာဂါမ်ိဳးကုသနည္းအျခင္းအရာကုိျပဆုိသည့္ ဖီးစစ္(က္)။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In western medical practice when the power of a drug is to be introduced into the veins or the breathing system of a patient use is made of alcohol, the spirit that can be distilled from some types of liquor. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အေနာက္တုိင္းေဆးပညာ၌ေဆး၏တန္ခုိးအာနိသင္တုိ႔ကုိလုိရာေသြးေၾကာ၊ႏွာရုေၾကာတုိ႔သုိ႔ေရာက္ေစရန္ ေသမ်ိဳး၌ပါဝင္ေသာ အယ္လ္ကိုေဟာေခၚ ျပန္စင္အရက္ (အရက္ျပန္)ကုိ ယာဥ္ အျဖစ္ျဖင့္သုံးသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">“Vehicle” means the medium which can convey people, animals, or any kind of material from one place to another. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ယာဥ္ဟူသည္-လူ၊တိရစၦာန္၊အရာဝတၳဳတုိ႔ကုိတစ္ေနရာမွတစ္ေနရာသုိ႔ပုိ႔ေဆာင္ေပးေသာကိရိယာ ျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Similarly, alcohol can carry the power of a medicine and to disperse it through the body.</div><div style="text-align: justify;">အယ္လ္ကုိေဟာသည္ ေဆး၏စြမ္းအင္ကုိ ကုိယ္ခႏၶာ၌အႏွံ႕ေရာက္ေစရန္ သယ္ယူပုိ႔ေဆာင္ေပးသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">“The liquors are hot…They can enter into small apertures of the body... And disperse rapidly through the whole body and if the blood is made to rise up, can cause drunkenness. They can relax the muscles.” </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ေသမ်ိဳးဟူသမွ်တုိ႔သည္ ပူ၏။ ကုိယ္၏အေပါက္ငယ္ရွိသမွ်သုိ႔ဝင္တတ္၏။ လွ်င္ျမန္စြာပ်ံ႕ႏွံ႕၏။ ကုိယ္အလုံး ပ်ံ႕၍ ေသြးကုိႂကြေစၿပီးလွ်င္ မူးေဝတတ္၏။ အေၾကာကုိေလ်ာ့ေစတတ္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">9. A book of history-- including various peoples, with Natural History, </div><div style="text-align: justify;">လူမ်ိဳးတုိ႔၏သမုိင္းကုိျပဆုိသည့္ ဟိ(စ္)ထရီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">10. Moral History accounting for the rise and fall of rulers,</div><div style="text-align: justify;">မင္းအစဥ္အဆက္တုိ႔၏ အျဖစ္အပ်က္ကုိျပဆုိေသာ ေမာ္ရယ္ဟိ(စ္)ထရီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">11. Geography, describing the large and small land masses that make up continents and countries, their forests and mountains, rivers, seas and oceans;</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">တုိင္းျပည္၊နုိင္ငံ၊ ကၽြန္းႀကီးကၽြန္းငယ္၊ ေတာေတာင္ေရေျမ၊ ျမစ္၊ပင္လယ္၊သမုဒၵရာမ်ားကုိ ျပဆုိရာ ျဖစ္ေသာ ဂ်ီေအာ္ဂရဖီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">12. A book of mathematics-- covering methods of calculation such as the gold and silver rules, fractions, decimal fractions, rule of three, square roots, cube roots in arithmetic;</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">မက္သမ္မက္တစ္(ခ္)က်မ္းဝင္ျဖစ္ေသာေရႊတြက္၊ေငြတြက္၊အစိတ္ဂဏန္း၊ဆယ္လီစိပ္ဂဏန္း၊ သုံးခ်က္ဂဏန္း၊ဝင္မူလ၊ဃနမူလမွစ၍အရပ္ရပ္တြက္ခ်က္ပုံမ်ိဳးကုိျပဆုိသည့္အရိသမ္မက္တစ္(ခ္)။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">13. A books of geometry dealing with compound and simple curves as well as straight lines, circumferences of circles, figures of three sides and three angles, four and five sides and angles, variously sided figures; an elementary book of plane geometry covering figures of various boundaries, degrees of angles, the use of squared paper, comparison and calculation of areas, </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">မ်ဥ္းတြန္႔၊မ်ဥ္းေကာက္၊မ်ဥ္းေျဖာင့္၊စက္ဝန္း၊သုံးေထာင့္သုံးနား၊ေလးေထာင့္ေလးနားမွစ၍မ်က္ႏွာျပင္၌ ျဖစ္သည့္အရပ္ရပ္ပုံမ်ိဳးတုိ႔ကုိအနားခ်င္း၊ေထာင့္အသၤာခ်င္း၊ဖလကြက္ျခင္းႏႈိင္းယွဥ္၍ေရတြက္နည္း မ်ားႏွင့္တကြသဘာဝဓမၼအားျဖင့္ျဖစ္ရာျဖစ္ေၾကာင္းအရင္းမူလကုိ ျပဆုိသည့္ ပလန္းဂ်ီေအာ္မက္ထရီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">14. An elementary book of solid geometry, dealing with solid figures of three apices [sic] of four and five apices and the basic nature of a solid mass;</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုလုံး၊သုံးေထာင့္ေလးေထာင့္ငါးေထာင့္မွစ၍တခဲနက္ထုပါသည့္ပုံမ်ိဳးတုိ႔၏ျဖစ္ရာျဖစ္ေၾကာင္းအရင္းမူလကုိ ျပဆုိေသာ ေစာလိ(ဒ္)ဂ်ီေအာမက္ထရီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">15. A book of spherical geometry dealing with spherical triangles and quadrilaterals, as though drawn on the sphere of the heavens; </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">စက္ဝန္း၊သုံးေထာင့္သုံးနား၊ေလးေထာင့္ေလးနားမွစ၍ေကာင္းကင္ကဲ့သုိ႔ခုံးေသာအျမင့္ရွိေသာအရာဌာန တုိ႔၌ျဖစ္သည့္ပုံမ်ိဳးတုိ႔၏ျဖစ္ရာျဖစ္ေၾကာင္းအရင္းမူလကုိျပဆုိသည့္စဖာရီ ကယ္ ဂ်ီေအာမက္ထရီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">16. A book of algebra describing methods of making various calculations set out with the use of letters;</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဂဏန္းႏွင့္ေရတြက္သည့္အရပ္ရပ္တြက္ခ်က္နည္းမ်ားမွာအကၡရာကုိဂဏန္းအမွတ္ထား၍ တြက္သည္မ်ားကုိ ျပဆုိသည့္ အယ္(လ္)ဂ်ီဘရ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">17. A book on mensuration-- describing methods of measuring circles, figures of three and four sides and angles. Of solid figures, the surfaces of spheres and cones, their conversions, areas of cylinders, matrices, of four and five sided prisms – measuring length, breadth and height to obtain a surface area in square inches, hands, cubits, or else to obtain the volume;</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">စက္ဝန္း၊သုံးေထာင့္သုံးနား၊ေလးေထာင့္ေလးနား၊အလုံးပုံ၊အခုံးပုံ၊အုပ္ေဆာင္းပုံ၊ေျပာင္းပုံ၊စည္ပုံ၊ဇယားပုံ၊ သုံးေျမွာင့္ေလးေျမွာင့္ငါးေျမွာင့္ပုံစေသာအရပ္ရပ္ပုံမ်ိဳးတုိ႔တြင္အလ်ား၊အနံ၊အေစာက္တုိင္း၍လက္သစ္ စတုရမ္း၊မုိက္စတုရမ္း၊ေထာင္စတုရမ္း၊တာစတုရမ္း၊မ်က္ႏွာျပင္ဖလကြက္၊တခဲနက္ထုကြက္တြက္နည္း မ်ားကုိျပဆုိသည့္ မက္ရွာေရးရွန္း။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">18. A book on architecture-- which is called the architects science, showing construction methods for buildings, ships, boats and dinghies, of tunnels and bridges and so forth, using iron, timber, bricks or stone; </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">တုိက္အိမ္၊သေဘၤာ၊ေလွ၊သမၺာန္၊ဥမွင္၊တံတားမွစ၍သံ၊သစ္၊ပ်ဥ္၊အုတ္၊ေက်ာက္တုိ႔ျဖင့္လုပ္ေဆာင္သည့္ အေဆာက္အဦးမ်ားကုိျပဆုိသည့္ ဗိသုကာပညာေခၚေသာ အာခိတက္(ခ္)ခ်ာ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">19. A book of Plane trigonometry, which provides the basic principles of accurately determining surface areas of buildings and forested hills, or distances and dimensions of sea areas;</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">တုိက္အိမ္၊အေဆာက္အဦ၊သစ္ပင္၊ေတာေတာင္၊ေျမမ်က္ႏွာျပင္၊ပင္လယ္၊သမုဒၵရာစသည္တုိ႔၌အလ်ား၊အနံ၊ အက်ဥ္း၊အက်ယ္၊အနိမ့္၊အျမင့္၊အကြာအေဝးမ်ားကုိမွန္ကန္သိသာေအာင္တုိင္း၊ခ်ိန္၊တြက္နည္းအရင္းမူလ ကုိျပဆုိသည့္ ပလိန္းထရီဂေနာ္မက္ထရီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">20. A book of spherical trigonometry-- which shows how to calculate lengths, breadths and angles, distance and height relationships of figures on a curved surface at a height, such as the sky;</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ေကာင္းကင္ကဲ့သုိ႔ခုံးေသာအျမင့္ရွိေသာအရာဌာနတုိ႔၌ျဖစ္သည့္ပုံမ်ိဳးတုိ႔တြင္အလ်ား၊အနံ၊ေထာင့္၊အသၤာ၊ အကြာအေဝး၊အနိမ့္အျမင့္၊အခ်င္းလုံးပတ္စသည္မ်ားကုိတြက္စစ္ျပဆုိသည့္ စ္ဖရီကယ္ ထရိဂေနာ္မက္ထရီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">21. A book of astronomy-- which might be called a handbook of astrology, describing the movements of the heavenly bodies, sun, moon, planets with the stars and comets and how their risings are calculated;</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ေန၊လ၊ၿဂိဳဟ္၊နကၡတ္၊တာရာ၊ၾကယ္တံခြန္မွစ၍ေကာင္းကင္၌တည္သည့္အရာမ်ားကုိတြက္စစ္ျပဆုိသည့္ ေဗဒင္လက္ရုိးေခၚ အစထေရာ္ေနာ္မီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">22. A book on navigation-- describing how seamen by taking measurements of the sun, moon, planets, and stars, are able to direct their ships to the port that they want over the oceans where there are no signposts;</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ကမ္း၊လမ္းမထင္သည့္ပင္လယ္၊သမုဒၵရာ၊ေန၊လ၊ၿဂိဳဟ္၊နကၡတ္၊တာရာမ်ားကုိတုိင္း၊ခ်ိန္၊တြက္စစ္၍လုိရာ ၿမိဳ႕ရြာ၊ဆိပ္ကမ္းသုိ႔ေရာက္ေအာင္ သေဘၤာသြားနည္းကုိျပဆုိသည့္ နဗိေဂရွန္း။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">23. A book on military affairs-- describing how bombs, artillery, musketry, and rockets go off and other man oeuvres that belong in warfare;</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဗုံး၊အေျမာက္၊ေသနတ္၊မီးက်ည္စေသာလက္နက္မ်ိဳးကုိပစ္လႊတ္နည္း၊ခံၿမိဳ႕ကုိပစ္လႊတ္နည္းစေသာစစ္ေရး၊ စစ္မႈႏွင့္စပ္ဆုိင္သမွ်ေသာ ဗ်ဴဟာအမ်ိဳးမ်ိဳးကုိျပဆုိသည့္ မိလစ္ထရီ။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">24. A book on machinery-- on the mechanisms of large and small clocks, on the setting up and use of mechanical looms, on steamship and railway engines and so on, as well as various other devices used on the land and the sea. Books of technology became available by such means.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">နာရီႀကီးငယ္၊စက္၊ထည္မ်ိဳး၊အုပ္မ်ိဳးအသုံးအေဆာင္ရက္ထည္လုပ္သည့္စက္၊မီးသေဘၤာစက္၊မီးရထားစက္ မွစ၍အရပ္ရပ္ကုန္းစက္၊ေရစက္မ်ားကုိျပဆုိသည့္မရွင္နရီ။စေသာအားျဖင့္ ပညာစာအုပ္ မ်ားစြာရွိသည္တြင္ …</div><div style="text-align: justify;">From looking at these lists of subjects we, who come later, can assess the order of priority in which Burmans of the past, of the time of the Crown Prince, made their first efforts to grasp the light of western knowledge. </div><div style="text-align: justify;"><br />
အထက္ပါစာအုပ္စာရင္းကုိၾကည့္ရုံမွ်ျဖင့္အိမ္ေရွ႕စံကေနာင္မင္းသားႀကီး၏ေခတ္၌အေနာက္တုိင္းမွပညာ ဗဟုသုတအလင္းေရာင္ကုိ ရေအာင္ေရွးဦးစြာႀကိဳးပမ္းရာတြင္ ေရွးျမန္မာတုိ႔မည္သုိ႔ေသာအဆင့္အတန္း သုိ ႔ေရာက္ခဲ့သည္ကုိ ေႏွာင္းလူတုိ႔ခန္႔မွန္းနုိင္ရာသည္။</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-61248419594206376032010-12-11T21:29:00.000+06:302010-12-12T13:29:24.559+06:301: 5. (a) The Kanaung Crown Prince<div style="text-align: justify;"><b>၁း ၅။ (က) ကေနာင္မင္း</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">However, during the time of King Mindon the leader in action the sower of the seed was the Heir Apparent, the Kanaung Crown Prince. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သုိ႔ေသာ္မင္းတုန္းမင္းတရား၏ေခတ္ကုိဦးစြာေခါင္းေဆာင္၍ျပဳစုပ်ိဳးေထာင္ေပးသူကားအိမ္ေရွ႕စံကေနာင္ မင္းသားႀကီးျဖစ္ေလသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The Crown Prince was a keen and skillful operator. The Kanaung Crown Prince was the younger full brother of King Mindon. </div><div style="text-align: justify;">ကေနာင္မင္းသားသည္ လက္ေတြ႔သမားအျဖစ္ျဖင့္ထက္ျမက္၏၊ မင္းတုန္းမင္း၏ညီေတာ္ အရင္းျဖစ္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">He was born in 1181(1819) to King Sāyawadī and his Queen, the Kyaukmaw Mayor. </div><div style="text-align: justify;">၁၁၈၁ ခုႏွစ္တြင္ သာယာဝတီမင္းႏွင့္ ေက်ာက္ေမွာ္ၿမိဳ႕စား မိဖုရားတုိ႔မွဖြားျမင္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">When King Mindon reached the summit of power the Crown Prince became his heir-apparent. </div><div style="text-align: justify;">မင္းတုန္းမင္းအထြတ္အထိပ္သုိ႔ေရာက္ေသာအခါညီေတာ္ကေနာင္မင္းသည္အိမ္ေရွ႕မင္းျဖစ္ လာေလသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">It was at this time that English expansion brought about the second annexation of Burmese territory.</div><div style="text-align: justify;">ထုိအခ်ိန္၌နယ္ခ်ဲ႕အဂၤလိပ္တုိ႔သည္ ျမန္မာနုိင္ငံကုိ ဒုတိယအႀကိမ္ သိမ္းပုိက္ခဲ့ၿပီးျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">For protection against the threat of further expansion the Prince nursed the desire to see the kingdom established as an industrialised and well-armed nation. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အိမ္ေရွ႕မင္းသည္ နယ္ခ်ဲ႕တုိ႔၏ အႏၱရာယ္ကုိ ခုခံကာကြယ္ရန္အလုိ႔ငွာ ျမန္မာမင္းျမတ္၏ နုိင္ငံေတာ္ကုိ စက္မႈနုိင္ငံေတာ္၊ လက္နက္နုိင္ငံေတာ္ျဖစ္ေအာင္ထူေထာင္ရမည္ဟု ႏွလုံးပုိက္ ေတာ္မူသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">To establish it in this way it is great importance to acquiring the resources and technology of the West.</div><div style="text-align: justify;">ယင္းသုိ႔ထူေထာင္ရာ၌ အေနာက္တုိင္းနည္းပညာတုိ႔ကုိရေအာင္ ယူဖုိ႔အေရးႀကီးသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">For this purpose he planned with the agreement of King Mindon to send state students to foreign countries and he organised young Burmans for this.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သုိ႔ျဖစ္ေသာေၾကာင့္မင္းတုန္းမင္းႀကီး၏ခြင့္ျပဳခ်က္အရနုိင္ငံျခားသုိ႔ပညာေတာ္သင္မ်ားေစလႊတ္ရန္စီမံကိန္း ခ်၍ ျမန္မာလူငယ္တုိ႔ကုိ စည္းရုံးသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">It is said that during King Mindon’s reign ninety such state students were sent under this scheme to France, Italy and England.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိစီမံကိန္းအရျပင္သစ္၊အီတလီ၊အဂၤလန္စေသာနုိင္ငံမ်ားသုိ႔ပညာေတာ္သင္မ်ားကုိေစလႊတ္ရာမင္းတုန္းမင္း လက္ထက္၌ပင္ ပညာေတာ္သင္ဦးေရ ၉၀ ရွိသည္ဟု ဆုိၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Poræ¼akaræjæno ca attano putte “evaµ ete nihatamænadappæ søtu¼hakkhamæ lokacærittaññþ ca bhavissantø” ti attano nagare disæpæmokkha-æcariye vijjamænepi sippuggaha¼atthæya dþre tirora¥¥aµ pesenti.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The former kings also their sons “in this way they will be humble their vanity and arrogance, tolerance for heat and cold, to know observance of the world” send forth distance foreign country to learn proficiency although there are world-famed scholars or professors in their country.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">“Kiµ te æcariyabhægo æbhato, udæhu dhammantevæsiko hotukæmosø” ti? So “æcariyabhægo me æbhato” ti vatvæ æcariyassa pædamþle sahassatthavikaµ ¥hapetvæ vandi. Dhammantevæsikæ divæ æcariyassa kammaµ katvæ rattiµ sippaµ ugga¼hant, æcariyabhægdæyakæ gehe je¥¥haputtæ viya hutvæ sippameva ugga¼hanti. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">There are two principle one who live to learn proficiency with his master (Dhammantevæsika) and another one pay learning fee to his master (Æcariyabhægdæyaka). Dhammantevæsikæ having made master’s duty or service by day and learn their arts at night. Æcariyabhægdæyakæ learn only their arts like to be master’s elder sons in the house.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">While this effort at introducing western technology and making a new age for the Burmese kingdom was going on; in 1228 (1866) the Kanaung Prince was murdered in the course of the plot hatched by the Myingun and Myingondaing Princes. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤကဲ့သုိ႔အေနာက္တုိင္းနည္းပညာတုိ႕ကုိယူ၍ေခတ္သစ္ျမန္မာနုိင္ငံေတာ္ကုိထူေထာင္ရန္အားျပဳေနဆဲတြင္ ၁၂၂၈ခုႏွစ္၌ ျမင္ကြန္း၊ျမင္းခုန္တုိင္မင္းသားႏွစ္ပါးတုိ႔ကလုပ္ႀကံေသာေၾကာင့္ အိမ္ေရွ႕မင္းကံကုန္ေတာ္မူ ရွာသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">With this, all the plans and projects of its leaders for renewal and reformation, for the building of an industrial country, for the arming of its defence and for the other various enterprises in hand, all melted away like water into sand.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤသည္တြင္ျမန္မာ့ေခါင္းေဆာင္ပုိင္းတုိ႔ကတီထြင္ႀကံဆခဲ့ေသာစီရင္အုပ္ခ်ဳပ္မႈျပဳျပင္ေျပာင္းလဲျခင္း၊</div><div style="text-align: justify;">စက္မႈနုိင္ငံထူေထာင္ျခင္း၊လက္နက္ပစၥည္းထုတ္လုပ္ျခင္းစေသာတုိင္းျပဳ၊ျပည္ျပဳလုပ္ငန္းအဝဝတုိ႔သည္ သဲထဲေရသြန္ျဖစ္ခဲ့ရေလသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In particular, the goals of a proper defence of the country and the proper relationships with other lands little by little were lost.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အထူးသျဖင့္နုိင္ငံေတာ္ကာကြယ္ေရးႏွင့္ နုိင္ငံျခားဆက္ဆံေရးရည္မွန္းခ်က္တုိ႔သည္ တစတစႏွင့္ပ်က္ျပယ္ သြားခဲ့ရေလသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The hope and expectations for the modernisation of the kingdom all went to waste.</div><div style="text-align: justify;">ထုိအခါမူလကေခတ္မီနုိင္ငံေတာ္ျဖစ္လာေတာ့မည္ဟုေမွ်ာ္မွန္းခဲ့သမွ်တုိ႔မွာအေဟာသိကံျဖစ္ ကုန္ၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">We should like to demonstrate so far as we know it the foresight of the leaders of Burma in the matter of the Crown Prince’s scheme for state scholars. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အိမ္ေရွ႕စံကေနာင္မင္းသားႀကီး၏ပညာေတာ္သင္စီမံကိန္းအရျမန္မာ့ေခါင္းေဆာင္ပုိင္းတုိ႔၏အေျမွာ္အျမင္ကုိ သိသာရုံမွ်ေဖာ္ျပလုိပါသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">When they had finished their studies in the West and returned to his country on the orders of the Crown Prince, translated into Burmese the subjects that he had learned. The state scholars therefore produced their “Study Books” and these are listed below. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အေနာက္နုိင္ငံတုိ႔၌ ပညာသင္ပီးေနာက္ ေနျပည္ေတာ္သုိ႔ ျပန္လည္ေရာက္ရွိလာေသာအခါ မိမိတုိ႔ တတ္ကၽြမ္းခဲ့ေသာပညာရပ္မ်ားကုိ ျမန္မာဘာသာျပန္ဆုိေရးသားေစဟု အိမ္ေရွ႕မင္းကအမိန္႔ေတာ္ရွိေသာ ေၾကာင့္ပညာေတာ္သင္တုိ႔ ဘာသာျပန္ဆုိၾကေသာပညာစာအုပ္မ်ားစာရင္းကုိ ေအာက္တြင္ေဖၚျပလုိက္ပါ သည္။</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-84142742717799154752010-12-10T22:08:00.000+06:302010-12-12T13:23:11.779+06:301: 4. Looking Forward to a New Age after a Reformation of Burmese Customs<div style="text-align: justify;">၁း ၄။ ျမန္မာ့ရုိးရာကုိျပန္လည္ေဖၚထုတ္၍ ေခတ္သစ္သုိ႔ေရွ႕ရႈျခင္း</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">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.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">၁၁၉၁ ခုႏွစ္မွစ၍ ျမန္မာပညာရွိတုိ႔သည္ စဥ့္ကုိင္သူေဌးေမာင္ကုလားေရးသားေသာ ရာဇဝင္ ေတာ္ႀကီးကုိ သုဓ္သင္စီရင္၍‘မွန္းနန္းရာဇဝင္ေတာ္ထုပ္ေရငါး၊တြဲေရသုံးဆယ့္ရွစ္တြဲ’မ်ားကုိျပဳစုခဲ့ၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">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.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ယင္းမွန္နန္းရာဇဝင္သည္မင္းတုန္းမင္းတရားႀကီး၏နုိင္ငံခ်စ္စိတ္ဓါတ္ကုိလႈံ႕ေဆာ္ေပးသည္။မင္းတုန္းမင္း သည္ ျမန္မာရာဇဝင္ကုိ အလြန္ေလးစားေၾကာင္းႏွင့္ အဂၤလိပ္သံတုိ႔မွတ္တမ္း အသီးသီးတြင္ ေဖၚျပသည္မွာ အလြန္အဓိပၸါယ္ရွိသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">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] </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">(၁၂၁၈)ခုႏွစ္တြင္ေရာက္ဆဲျဖစ္ေသာသာသနာႏွစ္(၂၄၀၀)ကုိရည္စူး၍ပဉၥမသဂၤါယနာတင္ရန္စီစဥ္ၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">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.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤလုပ္ငန္းကုိအေပၚယံေၾကာမွ်သုံးသပ္လွ်င္မင္းတုန္းမင္းသည္အျခားေသာမင္းမ်ားနည္းတူသာသနာ့ ဒါယကာတည္းဟူေသာဂုဏ္ထူးဝိေသသကုိခံယူလုိသည္ဟူ၍သာအလြယ္ဆုိရခ်ိမ့္မည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">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.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အႏွစ္သာရကုိရွာၾကည့္တတ္လွ်င္မူကားျမန္မာ့ရုိးရာယဥ္ေက်းမႈႏွင့္အမ်ိဳး၏အစဥ္ကုိေစာင့္ေရွာက္ေသာ စိတ္ဓါတ္သည္ အရင္းခံအေၾကာင္းတရားျဖစ္သည္ကုိ ေတြ႔ရလိမ့္မည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">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.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">မ်ိဳးခ်စ္နုိင္ငံခ်စ္ပုဂၢိဳလ္မင္းတုန္းမင္းႀကီးသည္ျမန္မာရာဇဝင္ကုိေကာင္းစြာသုံးသပ္၍ဗုဒၶသာသနာအရင္းခံ ေသာျမန္မာ့ယဥ္ေက်းမႈကုိအခုိင္အမာတည္ေဆာက္ရန္ႀကံစည္စိတ္ကူးျခင္းျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">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.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သမုိင္းအစဥ္ကုိေလ့လာတတ္ေသာဝါသနာဘာဂီရွိသည့္အားေလွ်ာ္စြာမင္းတုန္းမင္းႀကီးသည္တရားႏွင့္အညီ မင္းျပဳရန္ဟူေသာျမန္မာ့အုပ္ခ်ဳပ္ေရးအစဥ္အလာကုိမ်က္ေမွာက္သမုိင္းတြင္ေျပာင္းလဲေနေသာအျခင္းအရာ တုိ႔ႏွင့္ယွဥ္၍ေဝဘန္သုံးသပ္ၿပီးလွ်င္ရုိးရာအစဥ္အလာကုိေခတ္၏ေျပာင္းလဲေနေသာအေျခအေနႏွင့္ဟပ္ကာ ျပဳျပင္လုိေသာသေဘာရွိသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">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.”</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သိလြယ္ရုံမွ်သာဓကျပရေသာ္ ၁၂၁၉ ခုႏွစ္တြင္ဆယ္ဖုိ႔တစ္ဖုိ႔သာလွ်င္အခြန္ခန္႔ခြဲရၿမဲျဖစ္ေသာ ‘တရားရင္း သႆေမဓ၊ မကြယ္မပ၊ မတိမ္မျမဳပ္ေစရ၊ အမွန္အကန္က်နေအာင္ေကာက္ခံမည္’ ဟု ဆင္ျခင္ရည္ရြယ္၍ အခြန္ေတာ္စနစ္ကုိ ျပဳျပင္ခဲ့သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In a similar way, changes were to be brought by stages into the methods of government.</div><div style="text-align: justify;">ဤနည္းႏွင္ႏွင္စီရင္အုပ္ခ်ဳပ္ေရးဆုိင္ရာေျပာင္းလဲမႈမ်ားတစ္ဆင့္ၿပီးတစ္ဆင့္ျဖစ္ေပၚလာခဲ့ေလ သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">One point of the new vision is conspicuous.</div><div style="text-align: justify;">စီရင္ေရး၌အျမင္တစ္ရပ္လည္း ေပၚထြန္းခဲ့၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The economy of Burma both in agriculture and trade was based upon barter.</div><div style="text-align: justify;">ျမန္မာ့စီးပြါးေရးသည္ စုိက္ပ်ိဳးေရးႏွင့္ ကုန္ပစၥည္းခ်င္း ဖလွယ္ေရးအေပၚ၌သာ တည္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">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.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဥေရာပတုိက္သားတုိ႔ႏွင့္ဆက္ဆံရေသာအခါ၌မူကားေခတ္မမီေသာျမန္မာ့စီးပြါးေရးစနစ္ကုိစက္မႈထူေထာင္ ေရးႏွင့္ အသျပာသုံးစြဲေရးတုိ႔ျဖင့္ အစားထုိးရန္ဟူေသာအျမင္သစ္တစ္ရပ္ကုိ လည္း ျမင္လာၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">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.</div><div style="text-align: justify;"></div><div style="text-align: justify;">စစ္ကုိင္းႏွင့္ ေရႊတေခ်ာင္းတုိ႔တြင္တည္ေထာင္ေသာ ဒဂၤါးစက္ရုံ၊ ရက္ကန္းစက္ရုံ၊ စပါးႀကိတ္ စက္ရုံ၊ အေျမာက္၊ဗုံးဆံလက္နက္စက္ရုံ၊လႊစက္ရုံ၊သၾကားစက္ရုံ၊မယ္နယ္ခ်က္စက္ရုံစေသာစက္ရုံေပါင္း(၅၀)ေက်ာ္ တုိ႔သည္ျမန္မာတုိ႔၏ေရွးဦးအစစက္မႈေတာ္လွန္ေရးသဘာဝကုိ ျပဆုိေပသည္။</div><div style="text-align: justify;">---------------------------------------------------------</div><div style="text-align: justify;"></div><div style="text-align: justify;">[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.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">[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.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">[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.</div><div style="text-align: justify;">[4]. Jæ.III. A. 8 </div><div style="text-align: justify;">[5]. Iti. A. P. 89</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-4939135651460522272010-12-10T16:25:00.000+06:302010-12-10T16:25:24.679+06:301: 3. Foreign Relations in King Mindon's Time<div style="text-align: justify;"><b>၁း ၃။ မင္းတုန္းမင္းေခတ္ နုိင္ငံျခားဆက္ဆံေရး</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">As soon as King Mindon was installed upon the throne he had to begin negotiations to end the Anglo-Burmese War and to make peace. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">မင္းတုန္းမင္းတရားသည္နန္းတက္လွ်င္တက္ခ်င္းပင္အဂၤလိပ္-ျမန္မာစစ္ေျပၿငိမ္းေရးအတြက္ ေစ့စပ္ရသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">After the end of fighting in the second Anglo-Burmese war late in 12, April 1852-53 the English and the Burmese held discussions about making peace. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အဂၤလိပ္-ျမန္မာဒုတိယစစ္ပြဲအၿပီး ၁၂၁၄ ခုႏွစ္ကုန္ခါနီးမွအစျပဳ၍ စစ္ေျပၿငိမ္းေရးအတြက္ အဂၤလိပ္ႏွင့္ ျမန္မာတုိ႔ ေစ့စပ္ၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">During these consultations the wrangles of Anglo-French rivalry continued as before. </div><div style="text-align: justify;">ထုိေစ့စပ္ေရးတြင္အဂၤလိပ္ႏွင့္ျပင္သစ္တုိ႔၏ ၿပိဳင္ဆုိင္မႈသည္ ေရွးကကဲ့သုိ႔ပင္ အႀကိတ္အနယ္ ျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In these circumstances King Mindon, skilled in statecraft, set about establishing a situation from which advantage might be derived for the Burmese even in their powerless state . </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ဤအေျခသည္ရာဇပရိယာယ္၌လိမၼာေသာမင္းတုန္းမင္းတရားႀကီးအားျမန္မာတုိ႔အတြက္အက်ိဳးရွိေစရန္ အာဏာမဲတင္းနုိင္ေလေအာင္ ဖန္တီးေပးသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">With almost half its territory in the hands of the foreigner, Burma was a small state between the two great states of England and France. There had to be a model of conducting foreign relations which would preserve its independence and dignity.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">တုိင္းျပည္တစ္ဝက္နီးပါးမွ် သူတစ္ပါးလက္သုိ႔ က်ေရာက္ခဲ့ရေသာ ျမန္မာနုိင္ငံငယ္အဖုိ႔ အဂၤလိပ္ႏွင့္ ျပင္သစ္နုိင္ငံႀကီး ႏွစ္ခုအၾကားတြင္ လြတ္လပ္ျခင္းသိကၡာကုိ ထိန္းသိမ္းနုိင္ခဲ့ သည္မွာ နုိင္ငံျခားဆက္ဆံေရး တုိးတက္လာသည့္လကၡဏာပင္ျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">From this expansion of the work of foreign affairs there was a mixture of gains and losses. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ျမန္မာ့နုိင္ငံျခားဆက္ဆံေရးလုပ္ငန္း ဖြံ႕ၿဖိဳးတုိးတက္လာျခင္းသည္ ျမန္မာဘုရင္ ဧကရာဇ္၏ နုိင္ငံေတာ္ အေပၚ၌ အက်ိဳးေရာအျပစ္ပါ သက္ေရာက္ခဲ့၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">If we look at the gains, we can see that the connection with the peoples of Western Europe opened eyes to knowledge. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">အက်ိဳးေက်းဇူးကုိရွာၾကည့္လွ်င္အေနာက္ဥေရာပတုိက္သားတုိ႔ႏွင့္ဆက္ဆံရာမွပညာမ်က္စိ ပြင့္လာသည္ဟု ဆုိရန္ရွိသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">However these same peoples of Western Europe because of the pressures of imperialism did not have the same ends in view as the Burmese and the balance was destroyed. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သုိ႔ရာတြင္ယင္းတုိက္သားနယ္ခ်ဲ႕သမားမ်ား၏ပေယာဂေၾကာင့္ျမန္မာအခ်င္းခ်င္းစိတ္ဝမ္းကြဲျပား၍အမ်ိဳးသား ညီညြတ္ေရး ပ်က္ျပားခဲ့သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Finally, it involved a huge loss when the entire kingdom fell into the hands of others. </div><div style="text-align: justify;">ေနာက္ဆုံး၌ျမန္မာနုိင္ငံတစ္ခုလုံး ပါေတာ္မူျဖစ္ခဲ့ရသည္မွာ ဧရာမအျပစ္ပင္ျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">However, if there is good to be found amid the misfortune, it is that the Burmese in a desire to distance themselves from the ways of Western Europe acquired a greater disposition to try to establish the cultures of their own country and peoples. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">သုိ႔ေသာ္မေကာင္းသည့္အထဲမွေကာင္းရာကုိယူ၍ၾကည့္လွ်င္မူကားအဆုိပါအေနာက္ဥေရာပ နုိင္ငံသားတုိ႔၏ ပေယာဂကုိတြန္းလွန္ရန္အလုိ႔ငွာျမန္မာတုိ႔သည္မိမိတုိ႔လူမ်ိဳး၊တုိင္းျပည္ႏွင့္ ယဥ္ေက်းမႈတုိ႔ကုိခုိင္ၿမဲေအာင္ ႀကိဳးပမ္းေသာ စိတ္ဓါတ္မ်ားျပင္းျပလာသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Their pride of race and xenophobia increased. </div><div style="text-align: justify;">နုိင္ငံျခားရန္ကုိအေၾကာင္းျပဳ၍ မ်ိဳးရုိးဇာတိမာန္လည္းတက္ႀကြလာသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Alongside their xenophobia in a desire to challenge and do better than the foreigners they began to try to take advantage of the sciences of the West as opportunity offered. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">ထုိဇာတိမာန္ႏွင့္ယွဥ္၍ နုိင္ငံျခားသားတုိ႔ကုိ ဖက္ၿပိဳင္အံတုနုိင္ရန္အလုိ႔ငွာ ေခတ္အေလ်ာက္ေပၚေပါက္ လာေသာ ဥေရာပတုိက္ထြက္ပညာဗဟုသုတတုိ႔ကုိရေအာင္စတင္ႀကိဳးပမ္းလာၾကသည္။</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-41167419131670783112010-12-10T15:35:00.000+06:302010-12-27T00:35:59.310+06:301: 2. The First Period of Expansion<b>၁း ၂။ နယ္ခ်ဲ႕စနစ္ေခတ္ဦး</b><br />
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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.<br />
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နယ္ခ်ဲ႕စနစ္ေခတ္ဦး၏သဘာဝအရဥေရာပတုိက္သားမ်ားျဖစ္ၾကေသာ စပိန္၊ ေပၚတူဂီ၊ဒတ္ခ်္၊ အီတလီ၊ ဂ်ာမာန္၊ ျပင္သစ္ႏွင့္ အဂၤလိပ္စသည္တုိ႔သည္ ကမၻာအရပ္ရပ္သုိ႔ စြန္႔စားလာၾက သည္တြင္ ကမၻာ့အေရွ႕ဖ်ားရွိ သမုဒၵရာတုိ႔သည္ ၎တုိ႔က်က္စားရာေဒသျဖစ္လာခဲ့ၾကသည္။<br />
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The Spanish and the Portuguese were the first to cross the Pacific Ocean and to come into the Indian Ocean.<br />
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ေရွးဦးစြာစပိန္ႏွင့္ေပၚတူဂီတုိ႔သည္ပစိဖိတ္သမုဒၵရာကုိလွည့္၍အိႏၵိယသမုဒၵရာထဲ့သုိ႔ေရာက္ရွိလာသည္။<br />
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They were followed by the Dutch, the French and the English.<br />
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ဒတ္ခ်္၊ျပင္သစ္ႏွင့္အဂၤလိပ္တုိ႔သည္စပိန္ႏွင့္ေပၚတူဂီတုိ႔ကုိေနာက္ေယာင္ခံ၍လုိက္လာၾက သည္။<br />
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The first exponents of this expansion in Burma were the Portuguese.<br />
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ျမန္မာနုိင္ငံတြင္ နယ္ခ်ဲ႕အလံကုိ ပထမဆုံးစုိက္ထူသူမွာ ေပၚတူဂီတုိ႔ပင္ျဖစ္သည္။<br />
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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]<br />
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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.<br />
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ခရစ္ႏွစ္(၁၅၁၁)ခုႏွစ္ေလာက္ကစ၍ ေပၚတူဂီတုိ႔သည္ ျမန္မာမင္းတုိ႔ထံ ျပည္ေထာင္ခ်င္းခ်င္း တန္းတူ ရည္တူဆက္ဆံေရးစနစ္အရ သံတမန္ေစလႊတ္ခဲ့ဖူးသည္။<br />
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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.<br />
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၁၆ ရာစုအလယ္ေလာက္တြင္ ေပၚတူဂီတုိ႔သည္ ယုိးဒယားျပည္၊ ပဲခူးျပည္၊ ေတာင္ငူျပည္၊ အင္းဝျပည္၊ ရခုိင္ျပည္စေသာအာရွေတာင္ပုိင္းေဒသရွိျပည္ေထာင္ခ်င္းတုိ႔စစ္ခင္းၾကသည့္အေရးတြင္ေၾကးစား စစ္သည္ ေတာ္မ်ား အျဖစ္ျဖင့္ ထုိတုိင္းျပည္ဘုရင္မ်ား၏ လက္ေအာက္တြင္ အမႈထမ္းခဲ့ၾကသည္။<br />
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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].<br />
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တပင္ေရႊထီးသည္ေပၚတူဂီတုိ႔ႏွင့္ေပါင္းမိ၍ပ်က္စီးျခင္းသုိ႔ေရာက္ခဲ့သည္မွာ ျမန္မာ့သမုိင္းတြင္ အထင္အရွား ျဖစ္သည္။<br />
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This is one of the Buddha points out so many disadvantage of drinking intoxicant.<br />
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“Matto ahaµ mahæræja, puttamaµsæni khædayiµ;<br />
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tassa sokenahaµ pha¥¥ho, majjapænaµ vivajjayin”ti.[5]<br />
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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.<br />
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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.<br />
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တစ္ဖန္(၁၇)ရာစုသုိ႔အဝင္၌ျမန္မာ့အေခၚငဇင္ကာဟုတြင္ေသာေပၚတူဂီလူမ်ိဳးဖစ္လစ္ဒီဗရီတုိသည္ ေတာင္ငူဘုရင္ နတ္ရွင္ေနာင္ႏွင့္ပူေပါင္း၍ ျမန္မာ့အေရးတြင္ ဝင္ေရာက္ေႏွာင့္ယွက္ ခဲ့သည္။<br />
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In 1613 King Anaukphetlun (1605-1628)[6] laid siege to Nga Zinga in Thanlyin[7] and eradicated his designs for expansion. <br />
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ခရစ္ (၁၆၁၃) ခုႏွစ္တြင္ အေနာက္ဘက္လြန္မင္းတရားသည္ ငဇင္ကာကုိ သန္လ်င္ၿမိဳ႕တြင္ ကားစင္တင္ ျခင္းျဖင့္ နယ္ခ်ဲ႕ပေယာဂကုိ သုတ္သင္သည္။<br />
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From this time the power of the Portuguese little by little disappeared from Burma.<br />
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သုိ႔ႏွင့္ပင္ ေပၚတူဂီတုိ႔၏ဩဇာသည္ ျမန္မာနုိင္ငံမွ တစ္စတစ္စ ေပ်ာက္ကြယ္သြားခဲ့သည္။<br />
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Nevertheless, the advance of empire did not come to a halt.<br />
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သုိ႔ေသာ္ နယ္ခ်ဲ႕၏ေျခလွမ္းသည္ ရပ္တန္႔သြားသည္မဟုတ္။<br />
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The English, the Dutch and the French moved in to take the place of the Portuguese.<br />
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ေပၚတူဂီတုိ႔၏ေနရာကုိ အဂၤလိပ္၊ ဒတ္ခ်္ႏွင့္ ျပင္သစ္တုိ႔သည္ ယူလာၾကသည္။<br />
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In the mid-18th century the rivalry between the French and the English companies began to have violent effects in the kingdom of Burma. <br />
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(၁၈)ရာစုအလယ္သုိ႔ေရာက္ေသာအခါ အဂၤလိပ္ႏွင့္ျပင္သစ္အေရွ႕အိႏၵိယကုမၸဏီတုိ႔၏အၿပိဳင္အဆုိင္ ဩဇာနယ္ခ်ဲ႕ေသာ နုိင္ငံေရးသည္ ျပင္းထန္လာေလသည္။<br />
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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.<br />
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အေလာင္းမင္းတရားႀကီးသည္ ျမန္မာနုိင္ငံေတာ္ကုိ ျပန္လည္စည္းရုံးေသာအခါ အဂၤလိပ္ႏွင့္ ျပင္သစ္ တုိ႔သည္ ျမန္မာ့အေရးတြင္ ျမန္မာတုိ႔ႏွင့္လည္းေကာင္း မြန္တုိ႔ႏွင့္လည္းေကာင္း ပူးတုံခြါတုံျပဳ၍ စြက္ဖက္ျခယ္လွယ္လာၾကသည္။<br />
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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.<br />
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အေလာင္းမင္းတရားႀကီးသည္ျမန္မာနုိင္ငံေတာင္ပုိင္းကုိ စစ္ဦးလွည့္ေသာ (၁၇၅၆) ခုႏွစ္တြင္ သန္လ်င္ရွိ နယ္ခ်ဲ႕အေျခခံစခန္းကုိလည္းေကာင္း၊(၁၇၅၇-၈)ခုႏွစ္တြင္ဟုိင္းႀကီးကၽြန္းရွိနယ္ခ်ဲ႕အေျခခံစခန္းကုိ လည္းေကာင္း အျမစ္ပါမက်န္ေအာင္ သုတ္သင္ရွင္းလင္းလုိက္ေလသည္။<br />
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This was not the end of the plans for expansion.<br />
<br />
သုိ႔ႏွင့္လည္း နယ္ခ်ဲ႕စနစ္သည္ အၿပီးပုိင္အသက္ထြက္သြားသည္မဟုတ္။<br />
<br />
<br />
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.<br />
<br />
ျမန္မာတုိ႔သည္ယခင္က သူတစ္ပါးလႊမ္းမုိးျခင္းခံခဲ့ရသည္ဆုိသည္မွာ လူမိ်ဳးခ်င္းေသြးသား ေတာ္စပ္သူတုိ႔၏ လႊမ္းမုိးျခင္းကုိသာ ခံခဲ့ရဖူးသည္။<br />
<br />
<br />
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.<br />
<br />
<br />
လူမ်ိဳးခ်င္းေသြးသားေတာ္စပ္၍မရနုိင္ေသာတုိင္းတစ္ပါးသားတုိ႔၏ လႊမ္းမုိးျခင္းကုိကား မခံခဲ့ရ ဖူးေခ်။ ယခုအႀကိမ္၌ ခံလုိက္ၾကရေလၿပီ။<br />
<br />
<br />
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.<br />
<br />
<br />
ထုိ႔ေၾကာင့္ေသြးသားေတာ္စပ္၍ မရနုိင္ေသာသူတုိ႔ႏွင့္ ဆက္ဆံလာရေသာအခါ အေရွ႕တုိင္း သားတုိ႔၏ ထုံးတမ္းအရျပည္ေထာင္အခ်င္းခ်င္း ဆက္ဆံေသာသေဘာတရားတုိ႔သည္တစ္မ်ိဳး တစ္ဖုံ ေျပာင္းလဲလာ ခဲ့ရေလသည္။<br />
<br />
<br />
In dealing with the rulers of other lands, the kings of Burma had dealt directly and on equal terms.<br />
<br />
<br />
ျမန္မာမင္းတုိ႔သည္ တုိင္းတစ္ပါးမင္းတုိ႔ႏွင့္ ဆက္ဆံခဲ့ရာတြင္ တန္းတူရည္တူ တုိက္ရုိက္သာ ဆက္ဆံခဲ့ ဖူးၾကသည္။<br />
<br />
<br />
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. <br />
<br />
<br />
ယခုနယ္ခ်ဲ႕တုိ႔ႏွင့္ဆက္ဆံလာရေသာအခါ ေပၚတူဂီမင္းတုိ႔ႏွင့္ ဆက္ဆံစဥ္ကကဲ့သုိ႔ျပည္ ေထာင္ ခ်င္းခ်င္း တန္းတူရည္တူဆက္ဆံသည့္သေဘာမ်ိဳးမဟုတ္ဘဲ အေရွ႕အိႏၵိယကုမၸဏီမွ တစ္ဆင့္ေသာ္လည္း ေကာင္း၊ ဘုရင္ခံမွတစ္ဆင့္ေသာ္လည္းေကာင္း ဆက္ဆံခဲ့ရသည္။<br />
<br />
<br />
Successive kings of Burma never learned to handle such dealings with skill.<br />
<br />
<br />
ျမန္မာဘုရင္အဆက္ဆက္တုိ႔သည္ ဤသုိ႔ေသာနုိင္ငံျခားဆက္ဆံေရးမ်ိဳးကုိ တစ္ရံတစ္ဆစ္မွ် မေက်နပ္ခဲ့ၾက ေခ်။<br />
<br />
<br />
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.<br />
<br />
<br />
၁၈၂၄-၆ အဂၤလိပ္-ျမန္မာ ပထမစစ္ပြဲေျပၿငိမ္းေသာအခါ ျမန္မာတုိ႔သည္ အဂၤလိပ္တုိ႔ႏွင့္ ရႏၱပုိ စာခ်ဳပ္ကုိ ခ်ဳပ္ဆုိၾကရသည္။<br />
<br />
<br />
It was a treaty in which the Burmese agreed to follow the custom of westerners in relationships with other lands. <br />
<br />
<br />
ထုိစာခ်ဳပ္သည္ အေနာက္တုိင္းသားတုိ႔၏ နုိင္ငံျခားဆက္ဆံေရး ဓေလ့ထုံးစံတစ္ရပ္ကုိ ျမန္မာ တုိ႔အား ခ်မွတ္ေပးေသာ စာခ်ဳပ္ျဖစ္သည္။<br />
<br />
<br />
In particular, it was a treaty in which the stronger party imposed his ideas upon the weaker.<br />
<br />
<br />
တနည္းဆုိေသာ္အင္အားနည္းသူအားအင္အားႀကီးသူကမိမိသေဘာက်စည္းကမ္းသတ္မွတ္ေပးေသာ စာခ်ဳပ္ျဖစ္သည္။<br />
<br />
<br />
If we study as a whole the times, as they have been described, we can recognise one particular characteristic.<br />
<br />
<br />
ဆုိခဲ့ၿပီးေသာေခတ္တစ္ေလွ်ာက္လုံးကုိသုံးသပ္ၾကည့္ျပန္လွ်င္ထုိေခတ္၏ သေဘာ တစ္ရပ္ကုိ ေတြ႔ရျပန္သည္။<br />
<br />
<br />
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.<br />
<br />
<br />
ထုိသေဘာမွာတန္ခုိးႀကီးမားေသာ တုိင္းတစ္ပါးသားတုိ႔က ျမန္မာတုိ႔၏ အခ်ဳပ္အျခာ အာဏာကုိ ထိပါးလာေသာအခါ ထုိတုိင္းတစ္ပါးသားတုိ႔ကုိ ေတာ္လွန္နုိင္ရန္ ယင္းတုိ႔၏ စြမ္းရည္သတၱိကုိ ျမန္မာတုိ႔က ရေအာင္ႀကိဳးပမ္းမည္ဟူေသာ သေဘာျဖစ္သည္။<br />
<br />
<br />
After King Alaunghpaya had succeeded in unifying the country during the reign of Hsinbyushin, Burma came to the peak of its power.<br />
<br />
<br />
အေလာင္းမင္းတရားသည္ျမန္မာနုိင္ငံကုိ တညီတညြတ္တည္းျဖစ္ေအာင္ စည္းရုံးခဲ့ရာ ဆင္ျဖဴရွင္မင္း လက္ထက္တြင္ ျမန္မာနုိင္ငံသည္ လက္ရုံးရည္အားျဖင့္ အထြတ္အထိပ္သုိ႔ ေရာက္ခဲ့သည္။<br />
<br />
<br />
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.<br />
<br />
<br />
ဘုိးေတာ္ဘုရားလက္ထက္၌ကား ၿငိမ္းခ်မ္းေသာကာလအတြင္း ျမန္မာစာေပ၊ အႏုပညာ၊ ရုိးရာယဥ္ ေက်းမႈတုိ႔ကုိ ျပန္လည္ေဖၚထုတ္၍ အိမ္နီးခ်င္းနုိင္ငံတုိ႔၏ ရုိးရာယဥ္ေက်းမႈ မ်ားကုိလည္း စနစ္တက် ေလ့လာၿပီးလွ်င္ ျမန္မာ့ညီညြတ္ေရးအတြက္ အရင္းခံျဖစ္ေသာ ယဥ္ေက်းမႈ ဖြံ႕ၿဖိဳးေရးလုပ္ငန္းတုိ႔ကုိ လုပ္ေဆာင္လာၾကသည္။<br />
<br />
<br />
During the reign of Pagan-king (years of reign 1846-1853, ninth dynasty of Konnbaung) the country's administration had gone to pieces.<br />
<br />
<br />
ပုဂံမင္းလက္ထက္တြင္ တုိင္းကားျပည္ရြာ အုပ္ခ်ဳပ္ေရးသည္ ပ်က္ျပားလာသည္။<br />
<br />
<br />
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. <br />
<br />
<br />
ငပုိင္သတ္ဟုမွတ္တမ္းတင္ေသာ ဘုိင္ဆတ္ေခၚ မဟာေမဒင္တစ္ဦးကုိ ၿမိဳ႕ဝန္အရာ၌ထား၍ ခ်ီးျမွင့္ ေျမွာက္စားသည္။<br />
<br />
<br />
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.<br />
<br />
<br />
ထုိငပုိင္သတ္သည္ ျပည္သူျပည္သားတုိ႔ကုိညွင္းပန္းႏွိပ္စက္၊ ေၾကးေငြစားယူ၊ ေထာင္သြင္း၊ သတ္ျဖတ္ ျပဳက်င့္ရာ တုိင္းကားျပည္ရြာလြန္စြာ ညွိဳးႏြမ္းသည္။<br />
<br />
<br />
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.<br />
<br />
<br />
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. <br />
<br />
<br />
They stood stock-still, so that the wagons didn't move at all. This was my fourth dream. What will come of it?"<br />
<br />
<br />
"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. <br />
<br />
<br />
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.<br />
<br />
<br />
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.' <br />
<br />
<br />
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]<br />
<br />
<br />
"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?"<br />
<br />
<br />
"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. <br />
<br />
<br />
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]<br />
<br />
<br />
"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. <br />
<br />
<br />
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?"<br />
<br />
<br />
"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. <br />
<br />
<br />
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. <br />
<br />
<br />
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]<br />
<br />
<br />
"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?"<br />
<br />
<br />
"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?"<br />
<br />
<br />
"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. <br />
<br />
<br />
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. <br />
<br />
<br />
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]<br />
<br />
<br />
"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?"<br />
<br />
<br />
"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? <br />
<br />
<br />
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. <br />
<br />
<br />
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. <br />
<br />
<br />
However, you have nothing to fear from this. This dream refers to the future only."[14]<br />
<br />
When this came to the ears of Pagan-king, he terminated the appointment of the Mayor, <br />
<br />
<br />
Ngapaingthat, of the town clerk, Ngapein[15] and the rest of the gang on the 7th waning day of Nadaw, 1213 (December 1851). <br />
<br />
<br />
ပုဂံမင္းသည္ဤအေၾကာင္းအျခင္းအရာတုိ႔ကုိသိလာေသာအခါၿမိဳ႕ဝန္ငပုိင္သတ္ႏွင့္ၿမိဳ႕စာေရး ငပိန္စေသာအေပါင္းအပါတုိ႔ကုိ(၁၂၁၃)ခုႏွစ္၊နေတၱာ္လျပည့္ေက်ာ္(၇)ရက္ေန႔တြင္အဆုံးစီရင္ ေတာ္မူသည္။<br />
<br />
<br />
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. <br />
<br />
<br />
သုိ႔ေသာ္ ငပုိင္သတ္၏ပေယာဂေၾကာင့္ မင္းႏွင့္ျပည္သူတုိ႔ တစ္စိတ္တစ္ဝမ္းတည္း ညီညီညြတ္ညြတ္မရွိ ေတာ့ေခ်။<br />
<br />
<br />
This provided an opportunity for encroachers.<br />
<br />
ဤအခ်က္သည္ နယ္ခ်ဲ႕သူတုိ႔အတြက္အကြက္ေကာင္းျဖစ္သြားသည္။<br />
<br />
<br />
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]<br />
<br />
<br />
“Sammodamænæ gacchanti, jælamædæya pakkhino;<br />
<br />
yadæ te vivadissanti, tadæ ehinti me vasan”ti.<br />
<br />
<br />
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]<br />
<br />
<br />
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.<br />
<br />
<br />
ျမန္မာ့ရာဇဝင္တုိ႔တြင္အိႏၵိယကုိအစုိးရသည့္အဂၤလိပ္မင္း၏တုိက္သေဘၤာအုပ္ ကာမုိဒါလံဘာ ဟုျပဆုိေသာ ကုိမုိဒါလမၺတ္သည္အဂၤလိပ္မင္းအလံေအာက္တြင္ရွိေနသူတုိ႔ကုိဟံသာဝတီၿမိဳ႕ဝန္မင္းကညွင္းပင္းႏွိပ္စက္သည္ဟုအေၾကာင္းျပ၍အေရးဆုိၿပီးလွ်င္တစ္ညသ၌ ျမန္မာမင္းပုိင္ ေရနန္းယာဥ္သာ သေဘၤာကုိ မီးသေဘၤာႏွစ္စင္း ဝဲယာမွတြဲ၍ တိတ္တဆိတ္ ယူေဆာင္သြား ေလသည္။<br />
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From this arose the second Anglo-Burmese War.<br />
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ဤသည္မွစ၍ အဂၤလိပ္ႏွင့္ ျမန္မာတုိ႔ ဒုတိယအႀကိမ္ စစ္ခင္းၾကေလသည္။<br />
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They captured Pegu in the 20th December, 1852.<br />
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၁၈၅၂ ဒီဇင္ဘာ ၂၀ ရက္ေန႔တြင္ ပဲခူးကုိသိမ္းေလသည္။<br />
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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.<br />
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ဤသုိ႔အဂၤလိပ္တုိ႔ကျမန္မာနုိင္ငံပုိင္ေဒသတုိ႔ကုိဒုတိယအႀကိမ္သိမ္းယူေနခုိက္တြင္အမရပူရ၏အုပ္ခ်ဳပ္ေရးသည္ ေရွးယခင္ကထက္ပင္ ပုိမုိဆုိးရြားလာေလသည္။ဓါးျပစေသာရာဇဝတ္မႈမ်ား ထူေျပာ လာ၏။<br />
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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.<br />
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ဤအထဲတြင္ နန္းတြင္းေရးသည္ ကုန္းေခ်ာစကားေျပာတတ္သူတုိ႔၏လက္ထဲ၌ တည္ေနဟန္ ရွိသည္။<br />
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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.<br />
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ဤကုန္းေခ်ာစကားတုိ႔ေၾကာင့္မင္းတုန္းမင္းသားႏွင့္ကေနာင္မင္းသားညီေနာင္တုိ႔သည္ေရႊၿမိဳ႕ေတာ္၌ ျဖစ္ပြါးေသာ ဓါးျပမႈအခ်ိဳ႕တုိ႔တြင္ အပါအဝင္ျဖစ္သည့္ေယာင္ေယာင္ မႈခင္းရွာႀကံျခင္း ကုိခံရေလသည္။<br />
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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]. <br />
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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. <br />
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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]<br />
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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. <br />
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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].<br />
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ထုိ႔ေၾကာင့္ညီေနာင္ႏွစ္ပါးတုိ႔သည္ ၁၂၁၄ ခုႏွစ္၊ျပာသုိလဆန္း ၈ ရက္ေန႔ညတြင္ အမရပူရ ေရႊၿမိဳ႕ေတာ္ ေရွ႕မ်က္ႏွာေျမာက္စြန္ေလးကၽြန္းတံခါးကထြက္၍မတၱရာ၌လူထုကုိစည္းရုံးၿပီးလွ်င္ေနာင္ေတာ္ပုဂံ မင္း ကုိ ျခားနားရန္အလုိ႔ငွာ ရတနာသိဃၤသုိ႔ ခ်ီတက္ၾကေလသည္။<br />
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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). <br />
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မင္းတုန္းမင္းသားသည္ရတနာသိဃၤၿမိဳ႕ကုိအေျခခံစခန္းျပဳ၍အမရပူရၿမိဳ႕ေတာ္ကုိတုိက္ခုိက္သိမ္းပုိက္ရာ ၁၂၁၄ခုႏွစ္၊တေပါင္းလဆန္း ၁၁ ရက္ေန႔တြင္ေအာင္ျမင္ေတာ္မူသည္။<br />
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On this day King Pagan was deposed and King Mindon began his reign.<br />
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ထုိ႔ေန႔တြင္ပင္ ပုဂံမင္းကုိနန္းခ်၍ မင္းတုန္းမင္းနန္းတက္ေတာ့မူေလသည္။<br />
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[1] . Jæ. VI. A. P. 236<br />
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[2] . Jæ. VI. A. P. 311<br />
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[3] . He is, established second Myanmar first.<br />
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[4] . The Portuguese introduced him to hard liquor, it is said.<br />
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[5] Jæ. II. A. P. 177<br />
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[6] . He is second king of dynasty of Nyaungyam (1600-1606).<br />
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[7] It is situated in Yangon District.<br />
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[8] . The region is situated 45 miles distance from Mandalay Royal Palace.<br />
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[9] . Meaning uncertain: Perhaps "of mixed ancestry", or just possibly, "a filing clerk".<br />
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[10] . Jæ. I. A. Pp. 356-7. A³. III. Tø. P. 65<br />
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[11] . Jæ. I. A. P. 357. A³. III. Tø. P. 65<br />
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[12] . Jæ. I. A. Pp. 358-9. A³. III. Tø. P. 66<br />
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[13] .Jæ. I. A. P. 359. A³. III. Tø. P. 66<br />
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[14] . Jæ. I. A. Pp. 362-3. A³. III. Tø. P. 69<br />
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[15] .He established a bridge name of U Pein, to be very famous view in the world nowadays.<br />
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[16] . Jæ. I. A. P. 224<br />
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[17] . Jæ. I. A. P. 225. Gæthæ No. 33<br />
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[18] Jæ. VI. A. Pp. 39-40<br />
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[19] Nd. I. P.179<br />
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[20] . It was established as a palace in 1753-54 by U Aung Je Ya, founder of third Myanmar.ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-3250369413364122252010-12-09T01:25:00.000+06:302010-12-09T01:25:19.678+06:301: 1. Time versus Man<div style="text-align: justify;"><b>၁း ၁။ လူႏွင့္ေခတ္တုိက္ပဲြ</b></div><div style="text-align: justify;">Time lays its authority on a man but if the man accepts time’s authority unresistingly, his history has no brilliance it is a dead thing. </div><div style="text-align: justify;">ေခတ္သည္လူကုိဩဇာေပးတတ္သည္။လူသည္ေခတ္၏ဩဇာကုိနာခံ၍ ေရလုိက္ငါးလုိက္ ေနသည္ ရွိေသာ္ လူ႔သမုိင္းသည္ထြန္းေျပာင္းျခင္းမရွိ အေသကဲ့သုိ႔ျဖစ္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">A man can rebel against time but although in their struggle men wrestle inconclusively human history advances it gains brilliance . </div><div style="text-align: justify;">လူကလည္းေခတ္ကုိေတာ္လွန္သည္။ ဤသုိ႔ေတာ္လွန္ရာ၌ လူႏွင့္ေခတ္တုိ႔သည္ ဘတစ္ျပန္က်ားတျပန္ နပန္းသတ္ၾကသည္။ ထုိအခါ လူ႔သမုိင္းသည္ တုိးတက္လာသည္။ ထြန္းေျပာင္လာသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">However, we cannot establish a truth in history by guessing. We can in fact only meditate upon the events that happened.</div><div style="text-align: justify;">သုိ႔ရာတြင္ကၽြႏ္ုပ္တုိ႔သည္လူ႔သမုိင္းကုိအကယ္၍ဟူေသာစိတ္မွန္းျဖင့္ဖန္တီး၍မရနုိင္။စင္စစ္ျဖစ္ပ်က္ေနေသာ အျခင္းအရာတုိ႔ကုိသာ ဝိပႆနာတင္ရမည္ျဖစ္၏။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Throughout the course of Burmese history the holders of supreme power had never been other than people of Burma. </div><div style="text-align: justify;">ျမန္မာတုိ႔သည္သမုိင္းတစ္ေလွ်ာက္တြင္အခ်ဳပ္အျခာအာဏာပုိင္နုိင္ငံသားအျဖစ္ႏွင့္သာလူ ျဖစ္ခဲ့ၾကရသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Generally, however, if we look at history with open eyes, we will find that the unity of the peoples of Burma has been broken from time to time and it has sometimes come to seem like a collection of different sovereign kingdoms. </div><div style="text-align: justify;">ကမၻာ့သမုိင္းကုိၿခဳံ၍ၾကည့္တတ္ေသာမ်က္စိျဖင့္ၾကည့္လွ်င္ ျမန္မာတုိ႔၏ စည္းလုံးညီညြတ္မႈ သည္မၾကာခဏ ၿပိဳကြဲပ်က္စီးခဲ့ရသည္ကုိ အျခားအျခားေသာ ဧကရာဇ္ပေဒသရာဇ္နုိင္ငံမ်ား နည္းတူေတြ႔ရလိမ့္မည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The Burmese people once had to accept the chaos which was the penalty when the great kingdom of Pagan was suddenly brought down. </div><div style="text-align: justify;">ပုဂံျပည္ႀကီးကုိ တရုတ္တရက္တုိ႔ထိပါးေႏွာင့္ယွက္သျဖင့္ျမန္မာတုိ႔ဖရုိဖရဲၿပိဳကြဲပ်က္စီးေသာဒဏ္ကုိ ခံခဲ့ၾကရ ဖူးသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">They had to accept the penalty of Shan domination.</div><div style="text-align: justify;">‘ဂငယ္သုံးခု၊ဥသွ်စ္ထု’ ဟူေသာဆုိရုိးစကားအတုိင္း ရွမ္းတုိ႔၏လႊမ္းမုိးမႈဒဏ္ကုိလည္း ခံခဲ့ၾကရ ဖူးသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">At Sagaing, Pinya, Ava and Myinsaing the Burmese people had to pay the cost of their disunion and of their several power centers. </div><div style="text-align: justify;">စစ္ကုိင္း၊ ပင္းယ၊ အင္းဝ၊ ျမင္စုိင္းဟူ၍ ျမန္မာတုိ႔အခ်င္းခ်င္းအာဏာလုပြဲႀကီးမ်ားေၾကာင့္ အမ်ိဳးသား စည္းလုံး ညီညြတ္ေရးပ်က္ျပားေသာဒဏ္ကုိလည္း ခံခဲ့ၾကရဖူးသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">They frequently waged war upon their own kindred and neighbours, so that they had to pay the cost of the fear of war also. </div><div style="text-align: justify;">ေဆြရိပ္မ်ိဳးရိပ္မကင္းေသာ အိမ္နီးပါးခ်င္းနုိင္ငံတုိ႔ႏွင့္ မၾကာခဏစစ္ခင္းခဲ့ၾက၍ စစ္ေဘးစစ္ဒဏ္ကုိလည္း ခံခဲ့ၾကရဖူးသည္။ </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Country on anarchy or powerless want to be confiscating by the neighbor is tradition. </div><div style="text-align: justify;">That is why Jætaka says ‘ t<span style="font-family: Times,"Times New Roman",serif;">adæ eko sæmantaræjæ “ kæsiræjæ kira væra¼asinagarato nikkhamitvæ vonaµ pavisitvæ pavvajito” ti sutvæ “ væra¼asi³ gah¼issæmø” ti nagaræ nikkhamitvæ and evaµ aparepi satta ræjæno “ væra¼asi³ gah¼issæmø” ti ægatæ.</span> </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">On the other hand, they also made efforts in various ways to avoid these penalties. </div><div style="text-align: justify;">သုိ႔ရာတြင္ ျမန္မာတုိ႔သည္ ထုိဒဏ္အမိ်ဳးမ်ိဳးမွလြတ္ေျမာက္ရန္အလုိ႔ငွာ ႀကိဳးပမ္းခဲ့ၾကသည္ ခ်ည္းပင္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">It is plain from the Chronicles that such efforts were directed towards rebuilding an all-embracing kingdom of Burma with its peoples in unity so that the name of Burma might not be lost with the Burmese, the Shams, the Mons and the Arakanese it might be said each in their turn holding the power.</div><div style="text-align: justify;">သမိုင္းအစဥ္အဆက္၌ ျမန္မာတစ္လွည့္၊ ရွမ္းတစ္လွည့္၊ မြန္တစ္လွည့္၊ ရခုိင္တစ္လွည့္ ဆုိဘိသကဲ့သုိ႔ မည္မွ်လႊမ္းမုိးၾကေစကာမူျမန္မာတည္းဟူေသာပညတ္မေပ်ာက္ရေလေအာင္တစ္မိ်ဳးသားလုံးစည္းလုံးမႈျဖင့္ ျမန္မာနုိင္ငံေတာ္ဟူ၍ တည္ေဆာက္နုိင္ေအာင္ အားထုတ္ခဲ့ၾက သည္မွာ သမုိင္း၌ အထင္အရွားျဖစ္သည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Just as in Europe by the laws of history the territories of feudal lords were little by little brought into union to create a national territory; so the Burmese united their fortified towns and villages so as to make a kingdom.</div><div style="text-align: justify;">ဥေရာပတုိက္တြင္ၿမိဳ႕စားနယ္ပယ္တုိ႔ကုိနုိင္ငံျဖစ္ေအာင္အဆင့္ဆင့္စည္းရုံးခဲ့ၾကေသာသမုိင္းနိယာမအတုိင္း ျမန္မာတုိ႔သည္လည္းၿမိဳ႕ျပျပည္ရြာတုိ႔ကုိနုိင္ငံျဖစ္ေအာင္စည္ရုံးခဲ့ၾကသည္ခ်ည္းပင္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Thus the Burmese people as is the way of peoples of a free country advanced noticeably. </div><div style="text-align: justify;">ဤသုိ႔လွ်င္ျမန္မာတုိ႔သည္ လြတ္လပ္ေသာနုိင္ငံသားတုိ႔၏ သဘာဝအေလွ်ာက္ထြန္းကား တုိးတက္လာ ၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">They developed a class of rulers and consequently the customs of the peoples of the various lands to the east merged on equal terms with those of the Burmese. </div><div style="text-align: justify;">အခ်ဳပ္အျခာအာဏာပုိင္နုိင္ငံအျဖစ္ျဖင့္အေရွ႕တုိင္းသားတုိ႔၏ဓေလ့ထုံးစံမ်ားအရအတုိင္းတုိင္း အျပည္ျပည္ တုိ႔ႏွင့္ ျမန္မာနုိင္ငံသည္ တန္းတူရည္တူ ဆက္ဆံခဲ့ၾကသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">While in the land of Burma the customs and the course of history of the peoples of the East were becoming increasingly unified in the West, in Europe it could be seen that the customs and the course of history were developing similarly.</div><div style="text-align: justify;">ျမန္မာနုိင္ငံ၌ဤကဲ့သုိ႔ အေရွ႕တုိင္းသားသမုိင္းအစဥ္အလာဓေလ့ထုံးစံမ်ားအရ တုိးတက္ျဖစ္ ထြန္းေနစဥ္ ဥေရာပတုိက္၌လည္းအေနာက္တုိင္းသမုိင္းအစဥ္အလာအရတုိးတက္ျဖစ္ထြန္းမႈတုိ႔ ေပၚေပါက္ေနသည္။</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">At this period, by a remarkable change in the times, there came about the 16th century turn to new techniques that is known as the “Renaissance” .</div><div style="text-align: justify;">ထုိအခ်ိန္တြင္လြန္စြာထူးျခားေသာေခတ္ေျပာင္းလဲမႈႀကီးတစ္ရပ္မွာ(၁၆)ရာစုႏွစ္ကေပၚေပါက္ေသာရီေနဆြန္း ေခၚဉာဏ္သစ္အေရးေတာ္ပုံျဖစ္သည္။</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-6215778849753380632010-08-22T00:08:00.000+06:302010-09-04T17:03:35.800+06:301/ 15. Roots of the Dictatorship<div style="text-align: justify;"><b>၁၅။ အာဏာရွင္စနစ္၏ မူလဇစ္ျမစ္</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">We applied the scientific methods of enquiry into the basic ideas of the Burmese polity and scheme of government. This enquiry was not a matter of erasing the old to install a new replacement. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">‘New’ and ‘Old’ do not apply to the Law -- it is right to hold that good that meets your need." And: “People say that if you go to make new rules and regulations when things in the country are working well, you destroy the law of what must not be done, but don't be in a hurry to believe them.” </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In the time after the British had annexed one part and another of the Kingdom of Burma, the population of Upper Burma was much reduced . When we considered this circumstance, even though the English were a different people he had always to keep in mind the Three Rules for dealing with under population in a country that are given in the Tika Nipāta of Anguttara Nikāya scripture. They are:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">1. Incestuous lusts for women of one's close kindred and desire for twenty other types of women and such transgressions are called Adhammarāga (wrongful desires).</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">2. Dishonest gains taken by cunning tricks that are beyond one’s due or taken by oppressive means are called Visamalobha (unfair profit).</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">3. The master's duty, the servant's duty, the teacher's duty, the pupil's duty, the husband's duty, the wife's duty, all such duties are set out in the Siṅgālovāda Sutta and they are to be followed. The fault that lies in not following them is called Micchādhamma (wrong course of life).</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">On normal considerations we should only have regard to the fact that the English, after they had taken over Lower Burma, had worked to spread prosperity by governing in accordance with laws and by raising up the people by establishing new lands for them, and in this had outdone the Burmese rule. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">However, as we considered these facts and their basic causes, determined that the system of rule set up by the Kings of Burma was pervaded by lawless passion, corrupt gains and false beliefs. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The cause of this had to be thought about. Coming to the truth, the fact was that the principles that had been followed for more than 2400 years were principles that only fitted their original time.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In discussing the war of words between King of Devas and the Asuræ Lord Vepacitti, he considered the opinion “fools are checked by violent punishment”. It rejected this view. The governing rule of the Asuræ Vepacitti and his legal principle was that to put an end to criminality, the imposition of severe punishment was needed. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In the time of the Mindon this would have been the view that was in vogue. King of Devas’s view with which he attacked it was not as yet well-known. It is not possible for ideas that belong to a later time to come to birth. Still, from the point of view of today, it is hard for progressive nations to hold to the opinion of the Asura Vepacitti. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">က်မ္းကုိး ...</div><div style="text-align: justify;">အဂၤုတၱရနိကာယပါဠိ၊ ၁။ ျဗဟၼဏဝဂၢ၊ ၆။ ပေလာကသုတ္၊ ႏွာ-၁။ ၁၆၁</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-38383831333024347182010-08-21T23:54:00.000+06:302010-09-04T17:03:35.815+06:301/ 14. The Native Democracy<div style="text-align: justify;"><b>၁၄။ ျမန္မာ့ရုိးရာ ဒီမုိကေရစီတရား</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In the Sārandada Sutta of Anguttaranikaya Pali scriptures the Lord gave his attention to the Licchavī princes and pronounced the seven rules of Aparihāniya, which are</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">1. Consultation in a body</div><div style="text-align: justify;">2. Acting by consensus</div><div style="text-align: justify;">3. Behaviour in accordance with the law</div><div style="text-align: justify;">4. Respect for the admonishments of superiors</div><div style="text-align: justify;">5. No oppression of women</div><div style="text-align: justify;">6. Respecting the rites of the spirit guardians of the towns and villages</div><div style="text-align: justify;">7. Protection for the monkhood.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The meaning of the word Aparihāniya is “what cannot be diminished or destroyed”. It can be said therefore that the rules of Aparihāniya are the rules of progress. Among these elements of progress, that which is called Sannipāta, the rule of the assembly; that which is called Samagga on the conduct of business in agreement; that which is called paññatta on the drafting and enactment of laws, are all essential parts of what in our own time is the legal system known as “democracy”. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">“If a country is ruled by the authority of only one or two men, there will be much wrong and distress done to what common people there are, and therefore the authority must not lie with one or two men. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">If there is a general meeting between the Prince and his ministers and officials, there will be no chance of wrong and distress.” We adduce this as good evidence of how the aim should be government by the will of the majority. A basic law that government is carried on by the will of the majority is of the first importance. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"> However, while the institution of government by the will of the majority and the rights of the people are both of great importance, of no less importance is the responsibility lying upon the people. For those who submit to the government to be in debate with the governors is a distribution of rights, and the responsibility is equally divided. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The ministers gave great importance to the legislative system, and in explaining it based on the experience had accumulated of the British parliamentary system. It explained how the British parliament consists of two Houses, one of a “group of important people selected by agreement from the towns and villages of the country”, and the other of “a group of people who entered it according to their lineage”. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In their legislating duty the two Houses had to work so as to preserve sannipæta and samagga, to be united in keeping the rule of aviroddhana, and to set in place the four rules of sangaha. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In this demonstration he also showed how in forming a consensus of the will of the majority of the people, both government newspaper houses and popular newspaper houses had responsibilities. In the matter of newspapers, in 1868 (1230) under King Mindon the Yadanabon Nwespaper first appeared. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">က်မ္းကုိး ...</div><div style="text-align: justify;">သုတ္မဟာဝါ၊ ၃။ မဟာပရိနိဗၺာနသုတ္၊ ႏွာ၊ ႒-၂။ ၁၀၇</div><div style="text-align: justify;">အဂၤုတၱရနိကာယအ႒ကထာ၊ ႏွာ-၃။ ၁၅၁</div><div style="text-align: justify;">Among the Burmese the virtue of Hirø and Ottappa is recognised. This is a double rule separated out the two parts for discussion of their essential natures. Hirø applies to oneself. It means to be ashamed for oneself. Ottappa on the other hand applies to the external, the outside, another person; it is the fear arising from bad conduct when an ill deed is brought into the open by another. Put otherwise, Hirø is the shame that is felt when you know that you have behaved badly; Ottappa is the fear from knowing that you will be blamed by others for your bad behaviour. To speak in modern terms, it is the respect that one has for public opinion. </div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-52383560245452643192010-08-21T23:46:00.000+06:302010-09-04T17:03:35.829+06:301/ 13. Fourteen Departments of Government<div style="text-align: justify;"><b>၁၃။ ဆယ့္ေလးဌာန အုပ္ခ်ဳပ္ေရး</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">We have shown above how King Mindon devised the system in which the four ministers controlled the four departments into which government business was divided. However, only a part of the royal power was actually handed over to the four departments. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The four ministers who were at the head of these four departments were only established in a right to be consulted. It was only when the time of King Mindon’s sickness came that the four ministers could override the King’s power. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Now, when King Thībaw had just come to the throne, it seemed that there was an excellent opportunity for changing the system of government and, therefore, the plans for government gradually expanded.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The distribution of business between fourteen departments was a separate decision taken at the meeting in the North Garden in 1240 (1878). The fourteen departments were what are now called “Ministries”. They were –</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">1. Agriculture</div><div style="text-align: justify;">2. Handwork industries</div><div style="text-align: justify;">3. Land warfare</div><div style="text-align: justify;">4. Taxation</div><div style="text-align: justify;">5. Religious knowledge</div><div style="text-align: justify;">6. Purisamedha </div><div style="text-align: justify;">7. Sassamedha </div><div style="text-align: justify;">8. Criminal Justice</div><div style="text-align: justify;">9. Civil Justice</div><div style="text-align: justify;">10. Water-borne warfare</div><div style="text-align: justify;">11. Foreign Affairs</div><div style="text-align: justify;">12. Partnerships</div><div style="text-align: justify;">13. Town and village affairs</div><div style="text-align: justify;">14. Mechanized industries</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">If we look at how, in modern times, ministries are formed, we shall be able to recognise these fourteen departments, but I believe that it will be best to give a clear explanation of the old usages and an explanation follows. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The department dealing with “Handwork industries” is that which dealt with public building works. What is now called the “Defense Department” is that which was called “Land warfare” and it now includes “Water-borne warfare”, which was then separate. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The duty of the “Human Resources” department (purisamedha) was that of supervising the King’s personal estates.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In modern times it would be referred to as the Treasury. The “Foreign Affairs Department” still dealt with foreign affairs, but the department dealing with “Partnerships” was then separate. Its duties were to deal with legal cases involving foreigners in co-operation with the Agent of the appropriate foreign country.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"> In particular, at this time when a British subject was the subject of a criminal case in a foreign country, the British had the right of an extraterritorial jurisdiction in association with the local authorities. This was the origin of the “Partnership” department. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The “Town and Village Affairs” department was the department concerned with the administration and control of territories outside of the capital area. The remit of the “Mechanised Industries” department was that of the present “Department of Industries”. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Once the division of government functions between the fourteen departments had been devised, the meetings of the parliament took a different shape. Formerly the parliament held three sessions in the day -- the morning session, the midday session and the evening session. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In the new arrangement ministers did not attend to make individual decisions, as the minister of the parliament had done. Rather, the sessions were called on the lines of western countries’ Parliaments. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">According to the Myanmar Min Okechokepon Sādan there were sixty-four officials who attended the meetings of the parliament. These officials were divided into three grades in accordance with Abihnaµ sannipætæ ; those who attended the first level, the second level and the third level meetings. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The first level was for the ministers, the secretary of a government ministerial department or the minister of the interior (in the days of Myanmar monarchy) and the officer who assisted the parliament ministers in the days of Myanmar dings or gazette officer of sub-divisional rank in colonial days., who had the prime responsibility and, according to the MMOS, it was a meeting of fifteen officers. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Since the business of government had been divided between fourteen ministries, it seems that this should have been fourteen officers. The second level meeting was held between members of the group of executive ministers, such as the ministers of Cavalry, the ministers of trade and commerce and the Infantry ministers. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The third level meetings were attended by the officers guarding the palace compound, army officers and, always, the officer guarding the palace’s Red Gate. Officials attending these three levels of meetings had the responsibility of making laws and therefore all these officials can be compared with the old parliament ministers. They were not, however, appointed by popular election. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">က်မ္းကုိး ...</div><div style="text-align: justify;">သုတ္မဟာဝါ၊ ၃။ မဟာပရိနိဗၺာနသုတ္၊ ႏွာ-႒. ၂။ ၁၀၇</div><div style="text-align: justify;">အဂၤုတၱရနိကာယအ႒ကထာ၊ ႏွာ-၃။ ၁၅၁</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-82787467173054238872010-08-21T23:38:00.000+06:302010-09-04T17:03:35.844+06:301/ 12. Royalty under Law<div style="text-align: justify;"><b>၁၂။ ဥပေဒျဖင့္ အုပ္ခ်ဳပ္ေသာ ဘုရင္စနစ္</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In describing a king, a distinction is made between a “king by consecration (muddhābhiseka) ” and an “ordinary king”. A king who has water poured over his head according to custom is called a “king by consecration”. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Otherwise, he is merely an “ordinary king”. King who is consecrated by kings’ consecration which succeeds with three features (possession with tradition-performance, bringing of king’s condition and becoming of consecration on top of head) perfects king’s majestic, power and authority. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The ruler, who is perfect include the ten-fold law of royal conduct and the four rules of saṅgaha of which we have spoken , may indeed be called a king. If, however, a single one of the country's "limbs" is lacking to him, the kingdom cannot amount to much and he may lack the respect of its people as a whole. The mass of the people will be divided into separate interests.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">We must take another look at the system of government that was undergoing change from the beginning of King Mindon's reign. Under this King, the officials and their leaders were working within the law to devolve upon themselves all the powers invested in the absolute monarchy. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Foreign relationships, in which the king would have special expertise, would by law be in his personal control, under considerations of prudence. There was therefore a strong movement towards making changes by stages. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The evidence for this is that, right from the time when the King assumed the throne, changes were made removing certain of the King's powers, which were taken up by the parliament; for example the improved methods of tax collection and the system of ruling through four separate ministries, among others. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">To see how far these changes went, we have to say that, in the matter of King Mindon's appointment of the Thonnzel, Methkara and Nyaungyan Princes as governor, the appointment, made without the agreement of the parliament, was only effective until the Princes were arrested and placed in confinement. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">There was then an intention of changing the mode of government but it cannot be said that the parliament had yet gained complete control of the changes. It might be said that the above-mentioned business of appointing the princes as governor by the King only amounted to a death-bed action and the power of the parliament was fully effective. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In fact, the governing powers had not yet been firmly established in the parliament. However, the basic rules of government by the committee of parliament ministers who had access to the King were beginning to emerge. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"> It says that the ministers established a scheme for government under law; they set up an assembly under the name of the parliament for ruling the country. According to the document establishing this assembly, no proclamation of an order or of an appointment might be issued by anyone without the agreement of the assembly. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">က်မ္းကုိး ...</div><div style="text-align: justify;"> </div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-58104926254194620382010-08-21T23:33:00.000+06:302010-09-04T17:03:35.859+06:301/ 11. The Social Contract and the Popular Assembly<div style="text-align: justify;"><b>၁၁။ လူ႔အဖြဲ႔စည္း ပဋိညာဥ္</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">It is correct that the principle of Burmese kingship was possession by right of birth. This “possession by right of birth” meant that the king was the owner of the lives of the people of the country. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Because it could be said that he “owned their lives”, we must also say that he owned all the property and wealth of the people. Consequently, in the general usage of the Chronicles, the king is referred to as the “Lord of Life” and as the “Lord of Land and Water”. Nevertheless, ideas on Burmese kingship never included any sort of belief that the kings' rights by right of birth were conferred by the spirits or by an Eternal God. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">This idea that a king's rights were conferred by an eternal deity belongs to the western countries. In the Mahæjanaka Jætaka so forth said that only one who is of power and glory or influence can become King of a country. For example: the family priest said to them, "Be not anxious; we must send out the festive carriage, the king who is obtained by the festal carriage will be able to rule over all India." </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">So they agreed, and having decorated the city and yoked four lotus-coloured horses to the festive chariot and spread a coverlet over them and fixed the five ensigns of royalty, they surrounded them with an army of four hosts. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Now musical instruments are sounded in front of a chariot which contains a rider, but behind one which contains none; so the family priest, having bid them sound the musical instruments behind, and having sprinkled the strap of the car and the goad with a golden ewer, bade the chariot proceed to him who has merit sufficient to rule the kingdom. The car went solemnly round the palace and proceeded up the kettle-drum road. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"> This being so, how would the king acquire this “right by birth”? The answer to this question may be given by the ideas on government contained in the legend of the elevation of Mahāsammata , (“ayam no raja” ti mahajanena sammanitva thapitattæ “Mahasammato” ti evam sammatassa, that is to say: “this is our King” thus so many people having selected and caused to be placed) which is in regular use by the Burmese. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">There was, then, when lies were being told, a need for a man of wisdom and firmness, in order to recognize them and to give decisions. Consequently, a gathering of men of knowledge, dexterity and wisdom raised a teacher named Manu (So hi sakalalokassa hitaµ manati jænætøti Manþti vuccati. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">That is to say: Indeed, he is called thus Manu because he knows benefit of the whole world) to be Mahāsammata. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The method of this raising was this: they joined together in urging him, saying, "Be our ruler and lord; so far as the law allows, cast down those who deserve reproof, degrading, or exile and raise up those who deserve help, advancement, or protection. For exercising this control, please to accept, as the means needed for its exercise, a tithe - one part in ten, one branch in ten branches, one weight in ten weights, one volume in ten volumes, one flower in ten flowers – which we will give you according to the estimated value". </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Those thus elevated, who rule as kings by mutual consent and reciprocal undertakings, and those who are teachers, destined to be kings, and are elevated to the monarchy by the three consecrations. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">It was in this manner then that Mahāsammata acquired the right to rule over the people of the country and it was because of this consideration that the parts to be played by the king's family, by the Court Brahmins and by the wealthy person in the consecration ceremony were laid down as shown below: </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">By the king’s family said, “My Lord King, will you firmly adhere to the Law which was followed by Mahāsammata, the originator of the line of good Kings in the beginning of the world? </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">My Lord King, will you follow the way of all good kings of this land in not giving way to anger, in promoting the prosperity of all your people, in loving all your people as you love your own children, in guarding the prosperity of all your people, in reckoning your own life as of no more value than theirs? My Lord King, will you perform only actions of honour, say only words of honour, plan only plans of honour?” </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">By the Court Brahmin then spoke similarly, modifying the formula, to say “to love all living creatures as you love your own children, to guard the prosperity of your people as your own and their lives as your own” and adding “will you act to bring honour to the Religion? Will you always hold to the guardianship of the Law and to listening to the words of wise counselors?” </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The leader of the wealthy person completed the speech of the minister of Brahmin saying, “In taking the people’s property as taxes, will you take care that it is in accord with the law that you keep away from people who are worthless and wicked in their ignorance of the Law, and that you listen to the advice of wise scholars?” </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">When the consecration ceremony continued after these formulae, eight wealthy persons spoke, “Lord King, will you accept the Water of Consecration that we pour out? Will you act according to the precepts that we have spoken?</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Will you collect from the people’s labour one part in ten as taxes for your use? As you enjoy the rights of kingship, will you guard the people with your law? Lord King, through your acting according to what we have said, benefits will increase, both in the present and through the ages; the royal glory will flourish like the new risen sun and the waxing moon as the days pass. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">All princes of the land will come to bow their heads in full allegiance. Thieves and robbers will keep the peace. The Religion (sāsanā) will be established in brightness, not short of food and drink. While the people bring daily their gifts to the King with their blessings, he will enjoy a life passing the century. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">If it is not thus, and the kingdom is not set firm according to our words, the consecration oath that is undertaken by good and upright kings is destroyed; on the sphere of the earth great storms fall, the earthquakes, the earth itself splits open and the fires of hell roar out in a blaze, crushing all to powder. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Men are destroyed and burned. In rebellions robbers and thieves set up their banners by sunlight and moonlight. Birds of the air, birds of ill-omen, witches, demons, and ghosts come upon the palace; they cause trouble and fear. Cobras and hamadryads are drawn in and devour.” This was the wealthy persons’ pronouncement. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In the ceremony of consecration that has been described, the ritual speeches offered at the present time to those who had been appointed to the leadership of the people were adapted from and modeled on those with which the people swore their faith and loyalty to the king, when Mahāsammata was raised to that rank and carried the same sense. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The point about collection of taxes according to the Law and listening to the advice of men of the Law derives from the Pā¹i “Dhammena samena rajjaṃ kāreti” -- “The King should rule in accordance with the Law”, which is the ancient customary statement.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">“Most excellent king! We, the royal kindred, the Brahmin, and the wealthy person pour out the water of consecration upon you for the sake of prosperity and for our own protection. Lord King! Will you exercise your rule as King in accordance with the Law? </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Will you keep a mind to serve the prosperity of us all, royal kindred, Brahmin and wealthy person, with the same loving care as you give to those of your own golden house? Will you keep a mind of kindly goodwill which is well-being? </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Will you take care of us all, royal kindred, Brahmin and wealthy person? Excellent Lord King! So long as you rule in accordance with our words, it will be very well. If you fail in this, Lord King may your head shatter into seven parts!” </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">This custom of consecrating come from pig, thus, has said like this in the Jætaka- they consecrated Tacchasukara as their king, making him sit on a fig-tree, and sprinkling water on him from a conch shell, with its spirals turning clockwise the one the ascetic had used for drinking. Hence, the custom of seating a king on a throne of fig-wood kept up and sprinkling water from a conch shell at his coronation. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Considering what has been said above, as the general ideas of the western nations developed, the notion that the rights of royalty were the gift of an eternal God was overturned. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The belief that a popular assembly should undertake to be the guarantor of a contract of mutual observance between the State and the People became accepted and this was the general trend of affairs. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The idea of the popular assembly as the guarantor was propounded 400 years before the Christian era by the famous philosopher named Plato and his writings have been studied ever since his time. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In England in the kingdom of Wessex in about 920 AD, a form of oath is found: “Lord King! If you guard and protect us suitably to our needs, we shall maintain our faith and loyalty to you.” </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The drift of this recorded oath was to set up the popular assembly to the end that the king and the people might be bound by a mutual commitment. This guarantee from the existence of a popular assembly was proposed in 1250 by St. Thomas Aquinas, in 1690 by John Locke, in 1748 by David Hume and in 1776 by Jean-Jacques Rousseau in various works. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Thus, this principle little by little grew firmer and came to prevail. In our country, from the time when the civilizing influence of the Buddhist religion entered Burma, the legend of the elevation of Mahāsammata was accepted. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Nevertheless, if it is looked at against the times when the people of the country made no advance, the kings who ruled forgot the principle and habitually identified government only with power as they drew in sustenance from the people of the land. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">For a good example of this accumulation of power by ruling princes, the lineage of the Candravaṃsa (Lunar) and of the Ādiccavaṃsa (Solar) races devoted themselves to their own glory. There were some kings even who received the title of Bodhisattva. When things got to this point, it was getting pretty close to the European idea of a right conferred by an eternal God. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">က်မ္းကုိး ...</div><div style="text-align: justify;">ဇာတကအ႒ကထာ၊ ၂၂။ မဟာနိပါတ၊ ႏွာ-၇၊ ၃။</div><div style="text-align: justify;">သီလကၡႏၶဝဂၢ ဋီကာသစ္၊ ႏွာ-၂၊ ၇၉</div><div style="text-align: justify;">သုတၱနိပါတအ႒ကထာ၊ ႏွာ-၁၊ ၅၃</div><div style="text-align: justify;">အပါဒါနအ႒ကထာ၊ ႏွာ-၁၊ ၁၆၅</div><div style="text-align: justify;">အဘိဓါနပၸဒီပိကာ ဋီကာ၊၂။ ဘူက႑၊ ႏွာ-၂၃၂ စသည္စသည္....</div><div style="text-align: justify;"><br /></div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-15882175820809266632010-08-21T23:11:00.000+06:302010-09-04T17:03:35.877+06:301/ 10. Scientist<div style="text-align: justify;"><b>၁၀။ သိပၸံ</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In our own time there is a separate branch of science that provides the method of examining outstanding branches of knowledge on a comparative basis to establish a truth. It is the custom of people who follow scientific enquiry to examine anything that has come down to them from their parents and only to accept it after examination. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"> For us, if it has come down from our ancestors that earth is white, then we take it as white. A scientist, on the other hand, may accept a general assurance that something is white, but may say “Why do you call it white? If you are to call it white, let that be the truth.” If he has any doubt about it, he will look at it. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Then, whether it is really white, or not, he will be able to say for certain which it is. When he says the white thing is white, it becomes more effectively white and all doubts disappear and there is no room for differences of opinion. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Still, when you show that their “white” is not white, however plain it may be that it is not, those who give great weight to custom will give you an argument. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In particular, when you put ancient beliefs and certainties to the test, even while you are producing arguments that are axiomatic, logical and with textual support, since they do not fit with the hearers' preconceptions, many criticisms will break out and you will be accused of being a revolutionary. On the path of knowledge, looking closely at such criticisms over and over again will lead you to the truth. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Such an inspection that turned over for examination the ideas and beliefs received by the people in general would be in a way to affirm the Kælæma sutta which was pronounced by the Lord.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"> Let us take as careful a look at the Kælæma Sutta as the limited space allotted to this essay will allow, remembering that in order to understand the Buddha's utterances correctly it is essential to take account of his own intentions in making them.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The passage that has been cited so often runs as follows: "Come, Kælæmas. Do not go upon what has been acquired by repeated hearing, nor upon tradition, nor upon rumour, nor upon scripture, nor upon surmise, nor upon axiom, nor upon specious reasoning, nor upon bias toward a notion pondered over, nor upon another's seeming ability, nor upon the consideration 'The monk is our teacher.' When you yourselves know: 'These things are bad, blamable, censured by the wise; undertaken and observed, these things lead to harm and ill,' abandon them... When you yourselves know: 'These things are good, blameless, praised by the wise; undertaken and observed, these things lead to benefit and happiness,' enter on and abide in them." </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">This means that such an examination might be made by the scientific methods of the time, even though those methods had been rejected by some important people of the past. Those who disliked such methods could not reject them as being unfounded. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The scientific methods of enquiry applied into the basic ideas of the Burmese polity and scheme of government. This enquiry was not a matter of erasing the old to install a new replacement.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"> ‘New’ and ‘Old’ do not apply to the Law -- it is right to hold that good that meets your need." and: “People say that if you go to make new rules and regulations when things in the country are working well, you destroy the law of what must not be done, but don't be in a hurry to believe them.” </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">If we rely upon what is said that, in what is old, anything that should be discarded must be discarded; in the new, what merits adoption, should be adopted. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">က်မ္းကုိး ...</div><div style="text-align: justify;">အဂၤုတၱရနိကာယပါဠိ၊ တိကနိပါတ္၊ ၂။ မဟာဝဂၢ။ ၅။ ေကသမုတၱသုတ္၊ ႏွာ-၁၊ ၁၉၀</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-53005405163880020722010-08-21T22:54:00.000+06:302010-09-04T17:03:35.889+06:301/ 9. A system of supervision<b>၉။ အေထာက္ေတာ္စနစ္</b><br /><div style="text-align: justify;"><br /></div><div style="text-align: justify;">King Mindon himself had experience of various palace disturbances; in particular, he had received no advance warning of the plot to murder his heir, the Kanaung Crown Prince. The murdered Prince, on the day of the assassination, had received a hint about the plot of the Myingun and Myingondaing Princes and was in conference about how to defeat the attack when he fell into the hands of his enemies. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The King was worried about this and, so that reports about anything that happened in the kingdom might reach his ears in good time, he set up a system of informers to collect news reports.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">It is true that a system of supervision through informers did assist in control of the country but, looking at it from the other side, this system also provided the malicious with an opportunity of causing injustice through mischief-making. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">For this reason it was necessary that information coming from informers should be looked at with great care to check its legality. If we look at this case, however, there was no proper investigation of the information that was laid against the Yaw Atwinwun (It means 1, secretary of a government ministerial department. 2, the minister of the enterior in the days of Myanmar monarchy), and his ill-wishers were able to watch and estimate his circumstances so as to bring a charge against him from his casual words. There is a note in the Upper Burma Gazetteer that makes this clear. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">(((When the Yaw Atwinwun was out of Mandalay, his enemies brought malicious reports to the King. They said that the Yaw Atwinwun always said that there was no harm in drinking liquor ; that he drank it himself; that when he was drunk he spoke against the King and other things. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The King was easily roused to anger and sent the Artillery minister, Mahaminkhaung Nawyahta, with instructions to arrest the Yaw Atwinwun. The place of his arrest was Myingyan and he was brought to Mandalay in confinement. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The King, without having any enquiry made by his officers, stripped the Yaw Atwinwun of his offices and kept him under house arrest in Amarapura for a time. Later the King learned that the accusations were false and regretted his action; he restored his unlucky official to his original position and reappointed him as the Shwepyi Atwinwun.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The Yaw Atwinwun was a man of keen intelligence in his office. He succeeded in whatever he worked at in accordance with this keen intelligence. It had come about for this reason that from his youth he had carried out duties of great importance. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">His sharp disposition, however, was one to bring him many enemies, but those who wanted to be at enmity could find no fault with the Yaw Atwinwun's ability. Consequently, it seems that they attacked him with the liquor business, knowing the King's personal prejudices and that he had a particular dislike of it. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The Yaw Atwinwun had a good understanding of the life led by those who get close to and manage kings. Because of this understanding he had the strength to bear with his enemies. In the Chronicles, the Histories and other records we do not find him retaliating .)))</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">က်မ္းကုိး ...</div><div style="text-align: justify;">ဓမၼပဒအ႒ကထာ၊ ၁၁။ ဇရာဝဂၢ၊ ၁။ ဝိသာခါယ သဟာယိကာနံဝတၳဳ၊ ႏွာ-၆၄-၅</div><div style="text-align: justify;">ဇာတကအ႒ကထာ၊ တိ ံသနိပါတ္၊ ၅၁၂။ ကုမၻဇာတ္၊ ႏွာ-၅၊ ၁၃</div><div style="text-align: justify;">ပါထိကဝဂၢပါဠိ။ ၈။ သိဂၤါလသုတ္၊ ႏွာ-၃၊ ၁၂၇</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-28801343267389506392010-08-21T22:41:00.000+06:302010-09-04T17:03:35.906+06:301/ 8. Plan for the Administration -- growth and change by stages<div style="text-align: justify;"><b>၈။ အုပ္ခ်ဳပ္ေရးစနစ္ တဆင့္တုိးတက္ေျပာင္းလဲျခင္း</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">We must take another look at the system of government that was undergoing change from the beginning of King Mindon's reign. Under this King, the officials and their leaders were working within the law to devolve upon themselves all the powers invested in the absolute monarchy. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Foreign relationships, in which the king would have special expertise, would by law be in his personal control, under considerations of prudence. There was therefore a strong movement towards making changes by stages.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The evidence for this is that, right from the time when the King assumed the throne, changes were made removing certain of the King's powers, which were taken up by the Parliament; for example the improved methods of tax collection and the system of ruling through four separate ministries, among others. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">To see how far these changes went, we have to say that, in the matter of King Mindon's appointment of the Thonzei, Methkara and Nyaungyan Princes as governor, the appointment, made without the agreement of the Parliament (council of ministers in the time of Myanmar King), were only effective until the Princes were arrested and placed in confinement.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">As we have already said, by 1232 (1870) international contacts had greatly increased, and in this year the telegraph line between the Burmese capital and the British territory in Burma had almost been completed up to Mandalay. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The relationship with the British was settled and plans for changes in the government of the Burmese kingdom now moved forward by stages. In this year plans, which later met with much criticism, were made for the government that involved dividing the functions of the Parliament between four sections.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">These were first the “hand work” department (what is now known as the employment department) next the department of defence, covering all musketry, artillery and cavalry units, next the agricultural department and finally the Shweidaik (now known as the Royal Treasury). These sections were placed under the four ministers. These departments were accommodated in four buildings inside the palace .</div><div style="text-align: justify;"><br /></div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.comtag:blogger.com,1999:blog-6074506774330880620.post-29354364932391495992010-08-21T21:35:00.000+06:302010-09-04T17:03:35.950+06:301/ 7. Adhammikasutta Unrighteousness<div style="text-align: justify;"><b>၇။ အဓမၼိကသုတ္</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Monks, at a time the kings are not righteous, the royal princes too are not righteous. When the royal princes are not righteous the Brahmin householders are not righteous. When the Brahmin householders are not righteous those in the hamlets and states are not righteous. When those in the hamlets and states are not righteous, the moon and sun shine unevenly. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">When the moon and sun shine unevenly the stars and the constellation shine unevenly. Then the night and day dawn unevenly. </div><div style="text-align: justify;">When the night and day dawn unevenly, the fortnights and the months become uneven. When the fortnights and months become uneven, the seasons and the year become uneven. </div><div style="text-align: justify;">When the seasons and the year become uneven, an untimely wind blows in a wrong frame. </div><div style="text-align: justify;">When untimely winds blow in a wrong frame the rainy clouds become disturbed. When the clouds that bring rain are disturbed, the rightful rain does not come down. When rightful rain does not come down the grains ripen unevenly. When humans eat the grains unevenly ripened, their life span shortens, lose their beauty and power and are struck by many ailments.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Monks, at a time the kings are righteous, the royal princes too are righteous. When the royal princes are righteous the Brahmin householders are righteous. When the Brahmin householders are righteous those in the hamlets and states are righteous. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">When those in the hamlets and states are righteous, the moon and sun shine evenly. When the moon and sun shine evenly the stars and the constellation shine evenly. Then the night and day dawn evenly. When the night and day dawn evenly, the fortnights and the months become even. When the fortnights and months become even, the seasons and the year become even. When the seasons and the year become even, timely winds blow in the right frame. When timely winds blow in the right frame the rainy clouds are not disturbed. When the clouds that bring rain are not disturbed, the rightful rain comes down. When rightful rain comes down the grains ripen evenly. When humans eat the grains evenly ripened, their life span lengthen, they become beautiful and powerful and have few ailments. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Of a herd of cattle if the leading bull goes crooked, all the followers go crooked, not knowing that they do so. Even so among humans if the one considered the chief, Is unrighteous, all the following become unrighteous if the king is unrighteous, the whole country rest unpleasantly. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Of a herd of cattle if the leading bull goes straight, all the followers go straight, not knowing that they do so. Even so among humans if the one considered the chief, Is righteous, all the following become righteous if the king is righteous, the whole country rest pleasantly.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">“Gunnam ce taramananam, jimham gacchati pungvo;</div><div style="text-align: justify;">sabba ta jimham gacchanti, nette jimham gate sati.</div><div style="text-align: justify;">Evamevam manussesu, yo hoti setthasammato; </div><div style="text-align: justify;">so ce adhammam carati, pageva itara paja;</div><div style="text-align: justify;">sabbam rattham dukkham seti, raja ce hoti adhammiko.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Gunnam ce taramananam, ujum gacchati pungvo;</div><div style="text-align: justify;">sabba ta ujum gacchanti, nette ujum gate sati.</div><div style="text-align: justify;">Evamevam manussesu, yo hoti setthasammato;</div><div style="text-align: justify;">so sace dhammam carati, pageva itara paja;</div><div style="text-align: justify;">sabbam rattham sukham seti, raja ce hoti dhammiko” .</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">က်မ္းကုိး ...</div><div style="text-align: justify;">အဂုၤတၱရနိကာယပါဠိ၊ စတုကၠနိပါတ္၊ ၂။ ပတၱကမၼဝဂ္၊ ၁၀။ အဓမၼိကသုတ္၊ ႏွာ-၁-၃၈၆-၇</div>ရဟန်းတော်http://www.blogger.com/profile/10789495705807174438noreply@blogger.com