၁။ လူႏွင့္ေခတ္တုိက္ပဲြ
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. A man can rebel against time, but although in their struggle men wrestle inconclusively, human history advances -- it gains brilliance . However, we cannot establish a truth in history by guessing. We can in fact only meditate upon the events that happened.
Throughout the course of Burmese history the holders of supreme power had never been other than people of Burma. 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.
The Burmese people once had to accept the chaos which was the penalty when the great kingdom of Pagan was suddenly brought down. They had to accept the penalty of Shan domination. At Sagaing, Pinya, Ava and Myinsaing the Burmese people had to pay the cost of their disunion and of their several power centers.
In the Mahænipæta of Jatakatthakatha we can see that brothers stage a coup d’état each other because of slander (pesuñña) of other person . Pesuñña means: in this world any person is malicious speech, in that place announces having hears from this place for disunion of these and in this place announces having hears from that place for disunion of these.
Thus: breaks those who being harmonious, gives out those, separated, delights in dissociation, enjoys dissociation, strap rejoicing in dissociation and is speech done of dissociation. This is called Pesuñña (slender). Further it focuses slander by the two kinds of reasons. They are: desire for dear things and wish for breaking. They frequently waged war upon their own kindred and neighbours, so that they had to pay the cost of the fear of war also.
Country on anarchy or powerless want to be confiscating by the neighbor is tradition. That is why Jataka says ‘ tada eko samantaraja “ kasiraja kira varanasinagarato nikkhamitvæ vonam pavisitva pavvajito” ti sutva “ varanasin gahnissami” ti nagara nikkhamitva and evam aparepi satta rajano “ varanasin gahnissæmi” ti agata.
On the other hand, they also made efforts in various ways to avoid these penalties. 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.
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.
Thus the Burmese people, as is the way of peoples of a free country, advanced noticeably. 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.
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.
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” .
က်မ္းကုိး ...
မဟာနိေဒၵသပါဠိ၊ ၁၀။ ပုရာေဘဒသုတ္၊ ႏွာ-၁၇၉
