Mon National Athem
| Mon National Athem... |
ရးနိဂုီ - - ရာဇဝင္ စရာဲ - - ဇုဇဗာလပ႙ု၊
ပတန္လဝ္ကုႝ ဆီပဠက္ၿပဲဂွ္ - - အာဲကဿာဲပ႙ု၊
ပႜဲစိုတ္ သုီစ႐ိုတ္ ဒးမင္မြဲ ဗၜးၐးေရာင္ - -
သြက္အိုတ္သုီ ရာင္ဆာဲ ပႜဲ ရးမည
Mon Flag (New Mon State Party' Flag)
New Mon State Party Flag
There are believed to be around 8 million people who claim Mon ancestry and retain their culture and language, but the majority of the Mon (possibly 4 million) use the modern Burmese language for daily business and are literate only in Burmese (not in their native language). The majority of Mon live around the city of Bago or the site of their historic capital, Thaton and the port of Mawlamyaing
Mon People in Thailand
The Mon became Buddhists in the 5th C. The Mon are more superstitious than the Tai, Monks act as astrologers and advise on the supernatural. Spirit belief is important and respect is paid to spirit houses.
In Burma [ Myanmar ] the Mon are called Talaing . In Myanmar the Mon identity is being consumed by the Burmese except in the Southern Mon State. In Thailand whilst the Mon lost their identity to the Tai , the Tai adopted many cultural, social and religious features of the Mon, most importantly, the Buddhist religion which they first adopted from Ceylon in the 5th C.
1,000 Years Of History Between The Mon Of Lop Buri, Lamphun & Myanmar
Lop Buri was at times under attack by the Khmer and at times became a vassal of the Khmer Empire. The Khmers also sought to expand North and conquer Haripunchai. These stories are documented in the ancient Chronicles.
A major war campaign took place between the Mon Kings 1010-1020. It started with the Lamphun Kings invasion of Lop Buri, only to be thwarted by the Khmer Kings occupation and conquest of Lop Buri on arrival from Nakhon Si Thammarat in South Thailand [ then also part of the Khmer Empire ]. In 1050 a cholera epidemic caused the Mon in Lamphun to live with other Mon in South Central Burma. Ever since relations between the Mon of both Nations have been good. Relations between the Mon Rulers of Haripunchai [ Lumphun ] and Lop Buri were at all times subjugated by Khmer influence over the Lop Buri Mon.
Around the Town of Lumphun we can today see the moat fortifications of the then satelite Wiangs [ fortified outposts ]. These are at Wiang Mano, Wiang Tho, Wiang Tha Kan and Wiang Kum Kan.
Mon Museum Bangkok
The Mon Museum Bangkok is in the home of a Mon village headman for Mon people in Bangkok. The museum contains pottery, Mon musical instruments,antique Mon jewellery [ gold ornaments ] Mon scriptures and Buddha images in Mon style. This is a modest village style exhibition but of interest to people interested in Mon culture and art. The museum is located at 112 Kor Moo 9, Bangkradee Lane, Rama 11 Road Samae dum Sub District Bangkuhunthian District Bangkok. Admission is free and it opens 8 am to 5 pm. [ 66 2 416 1260 ]
Mon Temple Bangkok
The Mon Temple and local Mon community in Bankradee Lane off Rama 11 is in Bankunthian District Bangkok. The address of the temple is 12 Kor Moo 9. This Mon Temple was built during the reign of Rama 4. Here the standing Image and bell shaped pagoda are in classic Mon style. In the Mon community in Bangkok the Mon people still speak Mon.
We are the Mons
Thu 01 Apr 2004,
Among the present various inhabitants of Burma, the Mon are the oldest. They arrived into Burma probably between 2500 and 1500 BC. The Mon were close cousin of Khmers, with whom they originally came down from Mongolia. Since then, they settled in some parts of Thailand, and along Tenasserim and on the Irrawaddy delta of Burma. The first strong Mon kingdom in Burma was well-known as Suwarnabhumi, The Golden Land and it had a port capital Thaton (it is still situated in Mon State as a small town), which was not so far from the isthmian portage route; and through this window to the see they saw India, in its full glory, united and peaceful under emperor Asoka and a flourishing center of Theravada Buddhism. Asoka sent a mission of Buddhist monks to Suwarnabhumi and introduced Theravada Buddhisim, which improved new civilization to the Mon. The ancient monastic settlement of Kalasa, situated a few miles from Thaton and claimed by Mon and Burman chronicles to have been founded by Asoka?s missionaries, was mentioned in early Ceylonese records as being represented at a great religious synod held in Cylon (Siri Lanka) in the 2nd Century BC.
Before the establishment of Burmans?s well-known kingdom Pagan, the Mon both in Thailand and Burma, were politically organized as the confederacy of Ramanya and embracing the three kingdoms of Thaton, Dvaravati, and Haripunjaya. Until the 8th century, the Mon kingdom was stable and expanded well relationship with Indias for trading and commerce. The expension was sudden and revolutionary but peaceful, the Indian merchants and seamen came to Thaton as friends rather than as conquistadors or colonists. The Mon also accepted Indian culture and developed their civilization.
The second wave of peoples to come into Burman after the Mon were the Tibeto- Burmans from the north. The Mon reluctance allowed the infant Burman kingdom to survive and grow. In the process the leadership of the Tibeto-Burman tribes passed to the Burmans and in 849 AD they founded their own city Pagan. In 1044, the Burmese king Anawrahta came to the throne of Pagan. After he grew his power and influence, he challenged and conquered Theravada Mon in Thaton in 1057. It was a unity not by peaceful means but through force. The conquest of Pagan was the foundation of both Pagan?s economy and its culture. Mon craftsmen, artisans, architects, goldsmiths, and wood carvers -captured at Thaton- were taken to Pagan to teach their skills and arts to the Burmans. Mon monks and scholars taught the Burmese the Pali language and the Buddhist scriptures. The Burmans soon became scholars themselves, making Pagan the center of Theravada learning.
In 1287, Pagan fell to Mongol Kubla Khan?s armies. After the fall of Pagan, the Mon in lower Burma consolidated themselves and restored their own kingdom. The kingdom was initially established at Martaban, near Moulmein and ruled by king Wareru. Then the capital of kingdom was transferred to Pegu (Hongsawatoi) in 1365. The Mon were achieving another golden age again under wise rulers that lasted until 1533. During and half centuries of golden era, Pegu?s Hongsawatoi Dynasty produced rulers who are still loved by the people of Burma today, and who left behind many sacred monuments.
In 1531, Thabinshwehti became the Burman king of Taungoo and within a few years he conquered lower Burma from the Mon and established his capital in Pegu. After he died, his brother-in-law Bayinnaung established the second Burman empire, by occupying Shan plateau and some parts of Thailand. Later, the capital of kingdom was transferred to Ava of upper Burma and it became weak. In 1740, the Mon declared independence and reestablished their kingdom in Pegu (hongsawatoi). The Burman capital of Ava fell to the Mon in 1752 and nearly the whole Burma became under Mon rule then.
U Aunggzeya, a Burman leader who is better known as King Alaungphaya, drove the Mon out of upper Burma from Ava and regained other lost territories. By 1757 he defeated the Mon annexed the Mon kingdom of Hongsawatoi. The Mon have ever since become a people without a country. The conquering Burman leader U Aungzeya persecuted the Mon by massacring over 3,000 learned Mon monks near Rangoon; by burning down holy scriptures and monasteries; by proscribing Mon language and literature; and by genocidal mass execution whereby thousands of Mon were exterminated in several stockade-inferno holocausts. Racial discrimination was rife and hundreds of thousands of the Mon fled to Siam (Thailand) for safe haven. In modern human rights terminology, it was a drastic ?ethnic cleansing? process.
After 68 years under the rule of Burman kings, following the second Anglo-Burmese war, the entire Mon territory of lower Burma was colonized by the British in 1824. Until and except the periods they were colonized by the two alien nations, the Burman and British, the Mon had exercised full rights of self-determination for many centuries. During the periods when the Mon were master of Lower Burma, the people were happy and prosperous. Those glorious periods were expressed by western historians as golden ages under wise Mon rulers. Relations with foreign countries and foreign nationals were peaceful, cordial and harmonious. They blended their native culture with Theravada Buddhism which elevated them as teachers of their neighbours in Southeast Asia.
The British administration based on modern democracy and capitalism superseded the Burmese autocratic feudalism, which treated other ethnic nationalities who were their domination as serfs. The peaceful situation during the British reign gave an opportunity for most of the ethnic non-Burman refugees who fled the tuthless brutal oppression of the Burman kings to neighbouring countries, to return to Burma.
The British during the process of annexing Burma, persuaded the Mon to rebel against Burma, while they were attacking the Burman who were oppressing the Mon as slaves. An excerpt from the proclamation by the British commanding officer, Sir Archibald, written in the book entitled ? The Making of Burma? by Dorothy Woodman says: ?Choose from amongst yourselves a Chief, I will recongnize him.? The promise was never honoured but instead the first Commissioner Mr. A. D. Maingy was appointed to administer the Mon dominated areas of Ye, Tavoy, Mergui and Tenasserim after incorporating them into the British Empire. This behaviour of the British infuriated the Mon very much, and they pledged to oust British rule from Burma in collaboration with the Burman and other ethnic victims of imperialism.
Through the anti-colonial struggle to free Burma from the yoke of the British imperialism, the Mon worked together with their indigenous brethren up to the end of World War II. But when independence for Burma from the British was in the offing, the Mon asserted their identity and right of self-determination. Some Mon cultural and political organizations such as All Ramanya Mon Association, United Mon Association and Mon Freedom League were formed by Mon leaders and asked the Burman leaders to recognize their identity. But the demand was flatly rejected by the Burman leader U Nu, who was the Prime Minister then. He claimed that ?the Mon and the Burman were identical and so there was no reason for the Mon to crave for a separate ethnic identity?. This refusal to recognize their primary demand created the Mon national upsurge, and resulted in an escalation of their demand to reclaim their old homeland which covers the whole of lower Burma.
In signing the Aung San-Atlee agreement for independence of the whole Burma, the Burman leadership approached the frontier ethnic nationalities to join the Union of Burma at Penglong in Shan State. An agreement came out to safeguard racil equal rights of the ethnic nationalities and establish a Federal Union, but the Mon, the Karen and the Karenni were not participants of the Penglong Agreement. After the death of Gen. Aung San, the succeeding Burmese leaders twisted the agreement by writing a constitution based on a unitary system concentrating the executive administrative power in the central government in Rangoon.
The Mon?s demand for the creation of a Mon State which covers lower Burma was rejected again and the repressive action was also taken against them by the ruling Burman leaders. Some Mon leaders were assassinated and many were imprisoned. More than 100 Mon villages were also burnt down and destroyed by the Burmese Army. These repressive measures pushed the Mon to take up arms and continue their struggle for racial rights by means of armed struggle in the wake of Burma independence in 1948. Initially, under the leadership of Mon People?s Front (MPF), the Mon armed struggle had been carrying on until 1958. In July 1958, MPF agreed with the then U Nu?s parliamentary government to transform itself as legal Mon freedom struggle under the democratic system. The democratic government of U Nu was abolished the Burmese Army led by Gen. Ne Win in a coup d?etat in 1962 and since then the country was ruled by a military dictatorship. The Mon armed resistance movement was continued by the New Mon State Party (NMSP) which replaced the outgoing MPF. The Mon armed struggle under the leadership of NMSP has continuously fought against the single- party rule of Gen. Ne Win-led Burma Socialist Programme Party (BSPP) and the present military regime, State Law and Order Restoration Council (SLORC) for nearly four decades.
The NMSP has modified its claim to five districts of lower Burma, namely, Pegu, Thaton, Moulmein, Tavoy, and Mergui Districts to be formed as Mon State. It has passed through several phases of different political changes during the Mon armed struggle of the five decades against the ultra-nationalist Burman governments. In 1974, the Burman leadership led by Gen. Ne Win created the nominal Mon State covering Thaton and Moulmein districts to appease the Mons. In 1982, NMSP became a member of the National Democratic Front (NDF) which is an umbrella organization for all non-Burman ethnic nationalities resisting Rangoon governments for self-determination.
The economic deterioration, the demonetization of currency and the discontent with human rights abuses culminated in the world-renowned demonstrations of the students, monks and civilian masses in 1988, demanding democray, free elections and an end to the single-party rule. State power changed hands three times and just when the general will could no longer be contained, thousand troops were called in and thousands of demonstrators were massacred and thousands arrested. As a result of the military junta?s violent repression, thousands of students, monks, intelligentsia, political leaders, military personnel and ordinary citizens fled to the liberated areas controlled by members of NDF. With the initiative of NDF, a wider representative organization under the name of the Democratic Alliance of Burma (DAB) was formed including the ethnic Burman opposition groups in and out of the country.
Thailand has changed its policy towards Burma. It is adamant that the civil war in Burma should come to an end. Thailand, with its policy if ?Constructive Engagement? to Burma, does not need the Karen, Karenni and Mon areas as a buffer between her and Burma. It has hoped that peace in Burma will favour Thai commercial interests for quick profit and help stem the increasing flow of refugees from Burma. It has put constand pressure on NMSP and other ethnic non-Burma armed opposition groups along its border to enter into a cease-fire deal with SLORC and end the war. At the same time, the military regime SLORC was offering the many ethnic armed opposition groups including NMSP, asking them to enter into a cease- fire agreement with it. NMSP entered initial ceasefire talks with SLORC in late 1993. In mid-1995, it reached a ceasefire agreement with SLORC. Still the ceasefire agreement is not a political solution of Burma and the Mon do not obtain any rights from the present NMSP ceasefire with SLORC. The human rights situation in Mon region has not improved despite the NMSP-SLORC ceasefire. The political activities of NMSP have been under constant pressure and disturbance by the military regime SLORC. The deteriorating situation following the NMSP-SLORC cease-fire agreement ha led to to formation of a new political forum for the Mon people. In early 1996, the Mon Unity League (MUL) came into existence as a common Mon united front.
Mon history
In the year 573, two Mon brothers, Prince Samala and Prince Wimala, founded the Mon kingdom Hongsavatoi at the present site of modern Pegu. This kingdom flourished in peace and prosperity for several centuries until it was occupied by the Burman dynasty.
In 1757, the Burma ruler U Aungzeya invaded and devastated the Mon kingdom, killing tens of thousands of Mon, including learned Mon priests, pregnant women, and children. Over 3,000 priests were massacred by the victorious Burmans in the capital city alone. Thousands more priests were killed in the countryside.
The surviving priests fled to Thailand, and Burman priests took over the monasteries. Most of the Mon literature, written on palm leaves, was destroyed by the Burmans. Use of the Mon language was forbidden, and Burman became the medium of instruction.
Mon people were persecuted, oppressed, and enslaved, and countless people were burned in holocausts, like the Jews before the Nazis. Mon properties and possessions were looted and burned throughout Burma. Mons fled further south into Burma's Tenasserim Division and east into Thailand.
Unfortunately, the oppression of the Mon people has persisted to the present day. Follow this link for Mon history since WWII.
Recent Mon history
Burma has been racked by civil war ever since its independence, over 40 years ago. The Mon people, as well as other ethnic minorities such as the Karen and Shan, have suffered greatly during this period.
Burma gained independence from Britain in 1948, and it has been ruled by military dictators since then. The current rulers are the SLORC (State Law and Order Restoration Council), who took power in a 1988 coup, suspending the legislature and the judiciary.
One of the most notorious actions of the military regime in Burma was the Aug. 8, 1988 massacre of thousands of students engaged in peaceful protests against the government. Follow this link for photos from the 1988 massacre.
The current Burmese government has received world-wide condemnation for its human-rights violations, and Daw Aung San Suu Kyi, a Burmese political prisoner, received the 1991 Nobel Peace Prize for her efforts to bring international attention to the grave conditions in Burma. Following this link for more information on Aung San Suu Kyi.
The U.S. State Department, in its 1994 report on human rights in Burma, wrote
Despite an appearance of greater normalcy fostered by increased economic activity, in fact the Government's unacceptable record on human rights changed little in 1994. Out of sight of most visitors, Burmese citizens continued to live subject at any time and without appeal to the arbitrary and sometimes brutal dictates of the military. There continued to be credible reports, particularly from ethnic minority-dominated areas, that soldiers committed serious human rights abuses, including extrajudicial killings and rape. The use of porters by the army--with all the attendant maltreatment, illness, and even death for those compelled to serve--remained a standard practice and probably even increased. The Burmese military forced hundreds of thousands, if not millions, of ordinary Burmese (including women and children) to "contribute" their labor, often under harsh working conditions, to construction projects throughout the country. The forced resettlement of civilians also continued.
Burma is shared by many nationalities, and it is necessary to find a national framework that includes full partnership for all the people of the country. If not, civil war cannot be stopped, and the dream of building the union of Burma as a developed and democratic country cannot be realized. The Indigenous Mon Council of Burma fears that Burma will become another Bosnia unless the military Junta shares authority with the Burmese ethnic minorities.
Who are Mon people
As the eastern Mon were absorbed into the Thai/Siamese society long ago, the western Mon of Myanmar face the same pressure to assimilate. In Myanmar, the Mon are fighting for the retention of the Mon language and culture, and political autonomy. Once the predominant ethno-linguistic group in Lower Burma, the Mon language speakers number less than a million today, and those of Mon descent number anywhere between two million and eight million. The majority of Mon speak and are literate only in the Burmese language, and are often counted as the majority Bamar.
Early history
The Mon were one of the earliest distinct groups to settle in what is now Lower Burma, as early as 1500 BC or possibly earlier. The Mon are primarily associated with the historical kingdoms of Honsawati, Dvaravati and Hariphunchai. Up until the 14th century, outposts of Mon culture continued to spread very far east, including modern Thailand and Isan plateau cities such as Lampang and Khon Kaen. As late as the 14th and 15th centuries, it is believed that the Mon were the ethnic majority in this vast region, but also intermarried freely with Khmer and Tai-Kadai populations. Archaeological remains of Mon settlements have been found south of Vientiane, and may also have extended further to the north-west in the Haribhunjai era.
The Mon converted to Theravada Buddhism at a very early point in their history. Unlike other ethnic groups in the region, they seem to have adopted Theravada orthodoxy before coming into contact with Mahayana tendencies, and it is generally believed that the Mon provided the link of transmission whereby both the Thais and Cambodians converted from Hinduism and Mahayana Buddhism to Theravada Buddhism (increasingly from the 1200s). Although the precise date cannot be fixed, it seems that the Mon have been practicing Theravada Buddhism continuously for a longer period than any other extant religious community on earth, except for Sri Lanka, as the lineage was destroyed in India.
Like the Burmese and the Thais, some modern Mons have tried to identify their ethnicity with the semi-historical kingdom of Suwarnabhumi. Today, this claim is contested by many different ethnicities in South-East Asia, and contradicted by scholars. Historical scholarship indicates that the early usage of the term (as found in the edicts of Ashoka) indicated a location in Southern India, and not in South-East Asia. However, from the time of the first translations of the Ashokan inscriptions in the 19th century, both the Burmese and the Thais have made concentrated efforts to identify place-names found in the edicts with their own territory or culture. Sometimes these claims have also relied upon the creative interpretation of place-names found in Chinese historical sources.
A Mon dynasty ruled Lower Burma after the fall of the Pagan dynasty from 1287 to 1539 with a brief revival during 1550–53. At first, Martaban was the capital of this kingdom and then Pegu. The Mon king Rajadhirat, who waged war with the northern Burman kingdom of Ava during the whole duration of his reign, unified and consolidated the Mon kingdom's domains in Lower Burma.
The most famous Mon monarchs during this period were Queen Baña Thau (Burmese: Shin Sawbu; reigned 1453–1472) followed by Dhammazedi (reigned 1472–92). Queen Baña Thau personally chose Dhammazedi to succeed her. Dhammazedi had been a monk before he became king of Pegu. Under Dhammazedi, Pegu became a centre of commerce and Theravadan Buddhism. These two devout Buddhist monarchs initiated a long period of peace in Lower Burma.
The 61st Anniversary Mon National Day in London
Many foreign traders were attracted to the capital, which became well-known to the outside world as a center of commerce. As such, it is mentioned by the Russian merchant, Nitikin, who traveled in the East about 1470. Its fifteenth century rulers were, like those of old Pagan, chiefly interested in the development of religion. Missions were sent to Ceylon and on their return stimulated an important religious revival, which affected the whole of Burma. Its center was the Kalyani thein near Pegu, so named because its original monks had been ordained on the banks of the Kalyani river in Ceylon. Kalyani ordination became the standard form for the whole country. The story of the reforms is told in the Kalyani inscriptions erected by King Dammazedi (1472-92).
Dammazedi was the greatest of the rulers of Wareru’s line. His reign was a time of peace and he himself was a mild ruler, famous for his wisdom. A collection of his rulings, the Dammazedi pyatton, is still extant. He maintained friendly intercourse with Yunnan and revived the practice of sending missions to Buddhagaya. He was a Buddhist ruler of the best type, deeply solicitous for the purification of religion. Under him, civilization flourished, and the condition of the Mon country stands out in sharp contrast with the disorder and savagery which characterized the Ava kingdom. When he died he was honoured as a saint and a pagoda was erected over his bones.
The Mon kingdom possessed two great pagodas of especial sanctity, the Shwemawdaw at Pegu and the Shwedagon at the small stockaded fishing-town of Dagon, now Yangon.[1]
The last Mon kingdom was Hongsavatoi—they re-conquered much of their lost territory until King Alaungpaya forced them back and captured the kingdom by 1757, massacring a considerable part of the population. The Mon religious leaders were forced to flee to Siam and the Mon have been harshly repressed from the 1750s to the present day.
[edit] Colonial
Burma was conquered by the British in a series of wars. After the Second Anglo-Burmese War, the Mon territories were completely under the control of the British. The Mon aided the British to free themselves from the rule of the Burman monarchy. Under Burman rule, the Mon people had been massacred after they lost their kingdom and many sought asylum in the Thai Kingdom. The British conquest of Burma allowed the Mon people to survive in Southern Burma.
[edit] After Burmese independence
The Mon soon became anti-colonialists and following the grant of independence to Burma in 1948 they sought self-determination, U Nu refused them this and they rose in revolt to be crushed again.
They have remained a repressed and defiant group in the country since then. They have risen in revolt against the central Burmese government on a number of occasions, initially under the Mon People's Front and from 1962 through the New Mon State Party. A partially autonomous Mon state, Monland, was created in 1974 covering Tenasserim, Pegu and Ayeyarwady River. Resistance continued until 1995 when NMSP and SLORC agreed a cease-fire and, in 1996, the Mon Unity League was founded.
In 1947, Mon National Day was created to celebrate the ancient founding of Hanthawady, the last Mon Kingdom, which had its seat in Pegu. (It follows the full moon on the 11th month of the Mon lunar calendar, except in Phrapadaeng, Thailand, where it is celebrated at Songkran.)
The largest Mon refugee communities are currently in Thailand, with smaller communities in the United States, Australia, Canada, Norway, Denmark, Finland, Sweden, and the Netherlands.
[edit] Language and script
See also: Mon language
The Mon language is part of the Monic group of the Mon-Khmer branch of the Austro-Asiatic family, closely related to the Nyah Kur language and more distantly related to Khmer. The writing system is Indic based. The Burmans adapted the Mon script for Burmese following their conquest of Mon territory.
[edit] Traditional culture
Mon culture and traditional heritages includes spiritual dances, musical instruments such as crocodile xylophone, harp, and flat guitar. Mon dances are usually played in a formal theater or sometimes in an informal district of any village. The dances are followed by background music using a circular set of tuned drums and claps, crocodile xylophone, gongs, flute, flat guitar, harp, etc. Mon in Burma wear clothes similar to the Bamars. Those living in Thailand have adopted Thai style scarfs and skirts.
တူညီမႈ အဓိပၸါယ္ ေဖာ္ေဆာင္ၾကသူမ်ား
အိႏၵိယႏုိင္ငံ ဗုဒၶဂါယာဘုရားကုိ ပုံတူကူးၿပီး ေစတီတည္ထားကုိးကြယ္ရာ ထုိင္းႏုိင္ငံ ဘန္ေကာက္ၿမဳိ႕မွ အေနာက္ ဘက္သုိ႕ ၅ နာရီၾကာ ကားေမာင္းရသည့္ ထုိင္း ျမန္မာနယ္စပ္ စံခရဘူရီၿမဳိ႕ တစ္ဖက္ကမ္း "ငါးေပ်ာ္စံရာ" ဟု အဓိပၸါယ္ရသည့္ "ဝင္းက" မြန္႐ြာ႐ွိ မဟာဗုဒၶဂါယာ ေစတီေပၚ ေရာက္သြားေတာ့ ဆိတ္ၿငိမ္ျခင္းႏွင့္အတူ ပါဠိဘာသာျဖင့္ ဘုရားေတာင္ဘက္ျခမ္းက မိန္းမအုိတစ္ဦး၏ ဘုရား႐ွိခုိးသံကုိ ၾကားလုိက္ရသည္။ ယင္းဘုရားဝတ္ျပဳသံသည္ ျမန္မာျပည္တြင္ ႀကီးျပင္းလာသည့္ စာေရးသူအတြက္ မစိမ္းလွေသာ္လည္း ဤေနရာမ်ဳိးတြင္ ၾကားရေသာအခါ အံ့ၾသမိသည္မွာ အမွန္ပင္ ျဖစ္သည္။ ျမန္မာျပည္တြင္း သက္ႀကီး႐ြာအုိတုိ႕၏ ညေနခင္း ဘုရားဝတ္ျပဳေနသည့္အသံႏွင့္ တသားတည္း၊ တသံတည္း ျဖစ္ေနေသာေၾကာင့္ ျဖစ္သည္။ ထုိထက္ ထူးျခားသည္မွာ မိန္းမအုိတစ္ဦးတည္းသာ ဘုရားဝတ္ျပဳေနျခင္းပင္ ျဖစ္သည္။
ျမန္မာျပည္တြင္းက သက္ႀကီး႐ြယ္အုိ မြန္လူမ်ဳိးမ်ားသည္ နံနက္ေစာေစာပုိင္းတြင္ ဘုရားဆြမ္းေတာ္ကပ္လႈျခင္း၊ သံဃာမ်ားအား ဆြမ္းကပ္ျခင္း၊ ၿပီးေနာက္ ညေနအတြက္ ဘုရားေက်ာင္းကန္သြားရန္ ကုိယ္တုိင္ ပန္း႐ွာျခင္း၊ ပန္းခူးျခင္း၊ ေန႕လည္ပုိင္း တေရးအိပ္ၿပီး မ်က္စိမႈံမႈံျဖင့္ ကုိယ္တုိင္ ပန္းသီျခင္း၊ ညေနပုိင္းတြင္ ဘုန္းႀကီးေက်ာင္းမ်ားသုိ႕ သြားေရာက္ကာ အတူတကြ ဘုရား႐ွိခုိးကုိးကြယ္ပူေဇာ္ျခင္းမ်ား နည္းတူ ယခု ဝင္းက႐ြာ မဟာဗုဒၶဂါယာဘုရားေပၚက မိန္းမအုိႀကီးမွာလည္း ေကာင္းမႈကုသုိလ္ျပဳရန္ တူညီေသာ အခြင့္အလမ္းတစ္ခုအတြက္ ျမန္မာျပည္တြင္းက အသက္ႀကီး႐ြယ္အုိ မြန္မ်ားနည္းတူ ႀကဳိးစားရယူေနေၾကာင္းကုိ သိနားလည္ခဲ့သည္။
ယခုလုိ ဘုရား႐ွိခုိးဝတ္ျပဳျခင္းကုိ ဖ်ားနာသည့္ေန႕ရက္မွလြဲ၍ ေန႕စဥ္ ျပဳလုပ္ခဲ့ေၾကာင္းႏွင့္ ဥပုဒ္ေန႕မ်ားတြင္ အျခားအေဖာ္ သက္ႀကီး႐ြယ္အုိ ၁၀ ေက်ာ္ႏွင့္ အပတ္စဥ္ ဘုရား႐ွိးခုိး ဝတ္ျပဳေလ့႐ွိေၾကာင္း၊ တစ္လ ေလးႀကိမ္ ဥပုဒ္ေန႕မွလြဲ၍ မိမိတစ္ေယာက္တည္းသာ ေန႕စဥ္ ဤဝတ္ျပဳျခင္း ျပဳလုပ္ေလ့႐ွိေၾကာင္း ႐ွင္းျပသည္။
ထုိဝင္းကမြန္႐ြာသည္ သာမန္ေန႕ရက္မ်ားတြင္ ႐ုိးရာယဥ္ေက်းမႈဆုိင္ရာ အေငြ႕အသက္မ်ားကုိ မေတြ႕ျမင္ႏုိင္ေသာ္လည္း ဥပုဒ္ေန႕မ်ားႏွင့္ ေသာၾကာေန႕မ်ားတြင္ အနီ၊ အျဖဴ က်ားကြက္ မြန္႐ုိးရာဝတ္စုံမ်ားကုိ တစ္ေန႕ခင္းလုံး ေတြ႕ျမင္ႏုိင္သည္။ ဥပုဒ္ေန႕ ဘုန္းႀကီးေက်ာင္းသုိ႕ ဆြမ္းပုိ႕ခ်ိန္တြင္ အေရာင္စုံ မြန္႐ုိးရာဝတ္စုံမ်ားျဖင့္သာ အမ်ားဆုံး ျမင္ေတြ႕ႏုိင္ၿပီး အပတ္စဥ္ ေသာၾကာေန႕မ်ားတြင္ ႐ြာစာသင္ေက်ာင္းသုိ႕ ပညာသင္ၾကားေနေသာ ေက်ာင္းသူေက်ာင္းသား ၂၀၀၀ ေက်ာ္တုိ႕၏ အနီ၊ အျဖဴကြက္က်ား ႐ုိးရာဝတ္စားဆင္ယင္မႈကုိ ေကာင္းစြာ ေတြ႕ျမင္ႏုိင္သည္။ အထူးသျဖင့္ မိန္းကေလးမ်ားသည္ ဘုန္းႀကီးေက်ာင္းသုိ႕ ထမီမ်ားျဖင့္သာ တက္ေရာက္ၾကသည္မွာ ျမန္မာျပည္က ယခုေခတ္ေပၚ မိန္းမပ်ဳိေလးတုိ႕၏ ထမီစကပ္ထက္ သာလြန္ ယဥ္ေက်းေနေသးသည္။
သူတုိ႕သည္ တခ်ိန္က ဒုကၡသည္ေတြ ျဖစ္ၾကသည္။ သူတုိ႕မ်ဳိးဆက္မ်ားက ထုိင္းပညာေရးေက်ာင္းမ်ားတြင္ (ထုိင္းအေျခခံလုပ္အားအတြက္) ပညာတက္ေရာက္ သင္ၾကားခြင့္ ရ႐ွိခဲ့ၾကသည္။ ယခု ထုိ႐ြာတြင္ လူဦးေရ ၈၀၀၀ နီးပါး ႐ွိၿပီး ျဖစ္သည္။ သုိ႕ေသာ္ သူတုိ႕သည္ ဆရာေတာ္ ဦးဥတၲမ၏ သာသနာေျမေပၚတြင္သာ ေနထုိင္ခြင့္ ႐ွိသည္။ လြန္ခဲ့ေသာ ၂၀၀၆ ခုႏွစ္ ေအာက္တုိဘာ ၁၈ ရက္ေန႕တြင္ ပ်ံလြန္ေတာ္မူသြားခဲ့ေသာ ဆရာေတာ္ ဦးဥတၲမ ေကာင္းမႈကုသုိလ္ျဖင့္ ေဆာက္လုပ္ခဲ့ေသာ ထုိင္းႏုိင္ငံ၏ အ႐ွည္ဆုံး သစ္သားျမစ္ကူးတံတားကုိ အသုံးျပဳကာ လက္လုပ္လက္စား အလုပ္သမားဘဝျဖင့္ ဘဝကုန္ဆုံးခဲ့ၾကသည္။ သုိ႕ေသာ္ သူတုိ႕၏ မူလ တူညီေသာ ဝိညာဥ္ေဆာင္လာရာ လမ္းေၾကာင္းအတုိင္း ဘဝကုန္ဆုံးသည္အထိ ႀကဳိးစားေနၾကသည္ကုိ စာေရးသူ ေတြ႕ျမင္လုိက္ရသည္။
႐ြာဝင္ေပါက္ဂိတ္တြင္ မြန္ယဥ္ေက်းမႈေက်း႐ြာ ဟူေသာ ေဆာင္းပုဒ္ကုိ ထုိင္းဘာသာျဖင့္သာ ေတြ႕ႏုိင္သည္။ ထုိ႕နည္းလည္းေကာင္း ႐ြာတြင္း လမ္းအမည္နာမမ်ား၊ ေဆာင္ပုဒ္မ်ားကုိလည္း ထုိင္းဘာသာျဖင့္သာ ခင္းက်င္းထားသည္ကုိ ေတြ႕ရလိမ့္မည္။ သုိ႕ေသာ္ သူတုိ႕ခင္းက်င္းျပသသည့္အရာမ်ားကုိ လျပည့္ေန႕မ်ားတြင္ ေတြ႕ျမင္ႏုိင္သည္။ ဝင္းက႐ြာ ဆုိသည့္နယ္စပ္႐ြာေလးသည္ ထုိင္းႏုိင္ငံဖြား မြန္လူမ်ဳိးမ်ားႏွင့္ ျမန္မာျပည္ဖြား မြန္လူမ်ဳိးတုိ႕ ဆုံရာအရပ္ေဒသလည္း ျဖစ္သည္။
၂၀၀၈ ခုႏွစ္ စက္တင္ဘာ ၁၄ ရက္ေန႕ လြန္ခဲ့ေသာ တနဂၤေႏြေန႕၊ ေတာ္သလင္း လျပည့္ေန႕က ႏွစ္ေပါင္း ၅၀၀ ေက်ာ္ က်င္းပလာခဲ့ေသာ "ပုိစမြတ္ကဗန္း" ဟု ေခၚေသာ မြန္႐ုိးရာ သေဘၤာဆြမ္းေတာ္ႀကီးတင္ျခင္းပြဲေတာ္ကုိ ျမန္မာျပည္က မြန္လူမ်ဳိးမ်ားနည္းတူ သူတုိ႕ က်င္းပခဲ့ၾကသည္။ မြန္႐ုိးရာ သေဘၤာဆြမ္းေတာ္ႀကီးတင္သည့္ပြဲေတာ္သည္ မြန္လူမ်ဳိးတစ္မ်ဳိးထဲတြင္သာ ႐ွိသည္။ ဝင္းက႐ြာတြင္ ယင္းသေဘၤာဆြမ္းေတာ္ႀကီးတင္သည့္ပြဲေတာ္ကုိ လြန္ခဲ့ေသာ ၁၅ ႏွစ္ကတည္းက စတင္က်င္းပခဲ့ၾကသည္။
ဘာသာေရး ဆက္ႏြယ္မႈ
မြန္႐ုိးရာ သေဘၤာဆြမ္းေတာ္ႀကီးတင္ပြဲကုိ အမ်ားအားျဖင့္ ဘုန္းေတာ္ႀကီးေက်ာင္းဝင္းအတြင္း သုိ႕မဟုတ္ ႐ြာေစတီမ်ားတြင္ တည္ေဆာက္ၾကေလ့ ႐ွိသည္။ ျမန္မာျပည္တြင္ ဆြမ္းတင္သေဘၤာ တည္ေဆာက္ေသာ ေတာ္သလင္းလဆန္း ၁၄ ရက္ အဖိတ္ေန႕တြင္ ဝါး၊ သစ္ ခုတ္ရန္ လူငယ္လူ႐ြယ္ ေယာကၤ်ားမ်ားက ေန႕ခင္းပုိင္းတြင္ ေတာ႐ြာအစပ္သုိ႕ ထြက္သြားၾကၿပီး မိန္းကေလးငယ္မ်ားက ပန္းေမႊးနံ႕သာတုိ႕အား ႐ွာေဖြစုေဆာင္းကာ ထီး၊ တံခြန္ျပဳလုပ္ရာတြင္လည္း လူႀကီးသူမတုိ႕၏ လမ္းၫြန္မႈျဖင့္ ညေနပုိင္း ဆြမ္းတင္သေဘၤာ ျပဳလုပ္ၿပီးသည့္အထိ လူပ်ဳိ အပ်ဳိမ်ားျဖင့္ စည္းကားေနတတ္သည္။ စံခရဘူရီ ဝင္းကမြန္႐ြာတြင္လည္း အက်ယ္ ၅ ေတာင့္၊ အ႐ွည္ ၁၂ ေတာင္၊ အျမင့္ ၇ ေတာင္႐ွိေသာ ကားဘီးတပ္ထားသည့္ သေဘၤာတစ္စင္းကုိ ၄ ရက္ၾကာေအာင္ ႐ြာလူလတ္ပုိင္းမ်ားက မဟာဗုဒၶဂါယာ ေစတီႀကီးေ႐ွ႕ ကြင္းက်ယ္ႀကီးတြင္ မုိး႐ြာေနသည့္ၾကားက ေဆာက္လုပ္ခဲ့ၾကသည္။ ထုိ႕အတူ အ႐ွည္ ၅ ေတာင္႐ွည္ေသာ တံခြန္တုိင္ေပါင္း ၁၀၀ ခန္႕ႏွင့္ တျခား ထီး၊ ပန္းေပါင္းနံ႕သာတုိ႕ကုိ အပ်ဳိအုပ္စုက တာဝန္ယူခဲ့ၾကသည္။ ယခု ၁၅ ႀကိမ္ေျမာက္ က်င္းပသည့္ပြဲေတာ္ျမတ္တြင္ ထုိင္းႏုိင္ငံဖြား မြန္မ်ားႏွင့္ ျမန္မာျပည္ဖြား မြန္လူမ်ဳိးတုိ႕က အလႉခံမ႑ာပ္တြင္ အျမင္ခ်င္းဖလွယ္ရင္း အတူတကြ ပြဲေတာ္ဆင္ႏြဲခြင့္ ရ႐ွိခဲ့ၾကသည္။
ဆုံရပ္ေနရာေလလား
ဝင္းက႐ြာသားမ်ားသည္ အရင္တုန္း စုိက္ပ်ဳိးေရးၿခံမ်ားတြင္သာ လုပ္ကုိင္စားေသာက္ေနရာမွ ယခု အလုပ္အကုိင္ ႐ွားပါးလာမႈေၾကာင့္ လူငယ္မိန္းကေလးမ်ားပါမက်န္ ၿမဳိ႕ေပၚတက္ကာ အလုပ္လုပ္ကုိင္ ေနရေသာေၾကာင့္ ပြဲေတာ္အခ်ိန္အခါမ်ားတြင္လည္း အနည္းအက်ဥ္းသာ ႐ြာသုိ႕ ျပန္လာႏုိင္ၾကေၾကာင္း မိအလန္ယာက ေျပာၾကားသည္။
ဝင္းက႐ြာဖြား ပြဲေတာ္က်င္းပေရး တာဝန္ခံ မိအလန္ယာက "ယခုႏွစ္မွာ ဝင္းက႐ြာ မြန္လူငယ္ေတြ၊ ထုိင္းႏုိင္ငံ (ဘန္ေကာက္)ဖြား လူငယ္တခ်ဳိ႕နဲ႕ ျမန္မာျပည္က မြန္လူငယ္ေတြ ဒီမ႑ာပ္မွာ အတူကုသုိလ္ယူတာ ဒါ ပထမဆုံးအႀကိမ္ဘဲ၊ ဒီႏွစ္မွာ လူငယ္အင္အား အမ်ားဆုံးနဲ႕ ပြဲေတာ္ က်င္းပတာ"ဟု ေျပာၾကားသည္။ တစ္ခု႐ွိသည္မွာ ထုိင္းႏုိင္ငံဖြား မြန္မ်ား စကားေျပာလွ်င္ ထုိင္းစကား ၾကားၫွပ္ကာ ေျပာေလ့႐ွိျခင္းပင္ ျဖစ္သည္။
ထုိင္းႏုိင္ငံဖြား မြန္လူမ်ဳိး M (Mon) Tour ခရီးသည္ပုိ႕ေဆာင္ေရးလုပ္ငန္းပုိင္႐ွင္ ႏုိင္ေကေတတ္ အဆုိအရ ဘန္ေကာက္ၿမဳိ႕အနီး ဘန္ခရဍီ မြန္႐ြာတြင္ သေဘၤာဆြမ္းတင္ပြဲကုိ ယခင္က က်င္းပခဲ့ၾကေသာ္လည္း ယခုလွ်င္ ထုိင္းႏုိင္ငံတဝွမ္းလုံးမွ ဤဝင္းက႐ြာ တစ္ေနရာတြင္သာ က်င္းပႏုိင္ေသာေၾကာင့္ ဧည့္သည္ေတာ္ ခရီးသည္မ်ားႏွင့္အတူ ႏွစ္စဥ္ႏွစ္တုိင္း လာေရာက္ကုသုိလ္ယူျဖစ္ခဲ့ေၾကာင္း ႐ွင္းျပသည္။ "ထုိင္းႏုိင္ငံမွာ ေပ်ာက္ကြယ္ေနၿပီး ျဖစ္တဲ့ဒီလုိ မြန္႐ုိးရာပြဲေတာ္ကုိ အေနာက္ျပည္ (ျမန္မာျပည္)က မြန္တုိ႕မွာ ဆက္က်င္းပႏုိင္တယ္" ဟု ယင္းမြန္လူငယ္ စကားဝုိင္းတြင္ ေျပာၾကားခဲ့သည္။
ပြဲေတာ္ က်င္းပရျခင္းသမုိင္းအက်ဥ္း
သေဘၤာဆြမ္းတင္ပြဲေတာ္ကုိ မြန္လူမ်ဳိးတုိ႕က သာသနာ သကၠရာဇ္ ၁၀၁၉ -၂၀ ဝန္းက်င္ ဟံသာဝတီမင္း ဓမၼေစတီမင္း စုိးစံစဥ္က က်င္းပလာခဲ့ေသာ ဓေလ့တစ္ရပ္ ျဖစ္သည္။ သိရိလကၤာႏုိင္ငံသုိ႕ ဓမၼေစတီမင္း ေစလႊတ္ခဲ့ေသာ စိတၲရဒုတ ႏွင့္ ရာမဒုတ မည္ေသာ သေဘၤာ ၂ စင္းအနက္ တစ္စင္းသာ ဟံသာဝတီသုိ႕ ျပန္လည္ေရာက္႐ွိလာၿပီး ကမ္းေပ်ာက္ေနေသာ ရာမဒုတ သေဘၤာ ေဘးမသီ ရန္မခဘဲ ျပန္ေရာက္လာရန္ ရည္႐ြယ္္၍ ပူေဇာ္ျခင္း ျဖစ္သည္။
ဓမၼေစတီမင္းက ပင္လယ္ျပင္ကမ္းပါးအနီးတြင္ ဝါး၊ စကၠဴတုိ႕ျဖင့္ ယာယီသေဘၤာ တည္ေဆာက္၍ ေဆးျခယ္သကာ ပန္းေမႊးနံ႕သာ အမ်ဳိးတစ္ေထာင္၊ သစ္သီးဝလံ စားေသာက္ဖြယ္ရာ အမ်ဳိးတစ္ေထာင္ကုိ ဆြမ္းအျဖစ္ သေဘၤာေပၚ တင္ေဆာင္ၿပီး ထုိရာမဒုတၲ သေဘၤာ ဟံသာဝတီသုိ႕ ျပန္လည္ေရာက္႐ွိလာရန္ အဓိဌာန္ျပဳကာ သေဘၤာအား ျမစ္ျပင္သုိ႕ လႊတ္ၿပီး ပူေဇာ္ကုိးကြယ္ခဲ့ၾကသည္။ ယင္းေနာက္ မၾကာမွီအခ်ိန္ကာလတြင္ ေပ်ာက္ဆုံးေနေသာ ထုိရာမဒုတၲ သေဘၤာသည္ ဟံသာဝတီကမ္းစပ္သုိ႕ ေဘးမသီ ရန္မခဘဲ ျပန္လည္ေရာက္႐ွိလာခဲ့သည္။ ဤအျဖစ္အပ်က္ကုိ အေၾကာင္းျပ၍ မြန္လူမ်ဳိးတုိ႕သည္ ေတာ္သလင္းလျပည့္ေန႕ ေရာက္တုိင္း သေဘၤာဆြမ္းတင္ျခင္း အေလ့အထကုိ ႏွစ္စဥ္ ႏွစ္တုိင္း က်င္းပလာခဲ့ၾကသည္။
သူတုိ႕ခံယူခ်က္
"က်ေနာ္က ဝင္းက႐ြာေဟာင္းမွာဘဲ ေမြးတယ္။ ဆရာေတာ္ရဲ႕ ေကာင္းက်ဳိးေက်းဇူးေၾကာင့္ အားလုံး မြန္စကား ေျပာႏုိင္ၾကတယ္။ ဒါေပမဲ့ ဒီ႐ြာက ေမြးဖြားလာတဲ့မြန္ေတြက ထုိင္းမြန္အျဖစ္လည္း မခံယူၾကဘူး။ ကုိယ့္မိဘေတြရဲ႕ဇာတိ ျမန္မာျပည္က မြန္ေတြလည္း မဟုတ္ျပန္ဘူး။ နယ္စပ္က ဝင္းကမြန္အျဖစ္ဘဲ ခံယူၾကတယ္။ ထုိင္းႏုိင္ငံ ၿမဳိ႕တြင္းပုိင္း (ဘန္ေကာက္)ဖက္က လာတဲ့မြန္ေတြကုိ ေတြ႕ရင္ ကုိယ့္ကုိယ္ကုိ ျပန္ျမင္ရတာက ငါ သူတုိ႕လုိ ထုိင္းမြန္ေတြမဟုတ္ဘူး။ ဒါေၾကာင့္ က်ေနာ့္တုိ႕က ဝင္းကမြန္ေတြေပါ့" ဟု အသက္ ၄၄ ႏွစ္အ႐ြယ္ ႐ွိၿပီးျဖစ္ေသာ ေက်း႐ြာ အုပ္ခ်ဳပ္ေရး ေကာ္မတီဝင္ျဖစ္သူ ႏုိင္စိန္ေအာင္မင္းက ႐ွင္းျပသည္။
"ခရီးသြားဧည့္သည္ေတြ အလည္အပတ္လာေရာက္တဲ့႐ြာအေနနဲ႕ ဒီဝင္းက႐ြာ သေဘၤာဆြမ္းတင္ပြဲကုိ ဒီထုိင္းႏုိင္ငံမွာ ထူးျခားတဲ့ပြဲေတာ္တစ္ရပ္အေနနဲ႕ ဆြဲေဆာင္ႏုိင္ခဲ့တယ္။ ဒီပြဲေတာ္မ်ဳိးက ထုိင္းမွာလည္း မ႐ွိဘူး။ က်ေနာ္တုိ႕က ဒီမတူညီတဲ့၊ ထုိင္းမွာ မ႐ွိတဲ့ က်ေနာ္တုိ႕လူမ်ဳိးေတြရဲ႕ ကိုယ္ပုိင္ပြဲေတာ္ေတြကုိ က်င္းပတာ ပုိအားသန္တယ္။ ဥပမာ ေညာင္ေရသြန္းပြဲ၊ နိဗၺာန္ေစ်းပြဲေတာ္လုိမ်ဳိး ထုိင္းမွာ မ႐ွိတဲ့ပြဲေတာ္ေတြကုိ ဒီ႐ြာမွာ ျပသခ်င္တယ္။ ဒီႏွစ္လည္း အရင္ႏွစ္ေတြကထက္ ဧည့္သည္ေတြ မ်ားတယ္ အႀကီးမားဆုံးရည္႐ြယ္ခ်က္ကေတာ့ ကုိယ့္ကုိယ္ပုိင္ဟန္ ယဥ္ေက်းမႈေတြ ေပ်ာက္ကြယ္မသြားေအာင္ ထိန္းသိမ္းတာပါဘဲ" ဟု ႐ွင္းျပသည္။
တည္ေဆာက္ပုံ
ဆြမ္းတင္သေဘၤာကုိ အမ်ားအားျဖင့္ ဝါး၊ စကၠဴႏွင့္ သစ္အနည္းငယ္ အသုံးျပဳ၍ တည္ေဆာက္ၾကသည္။ ဝါးမ်ားမ်ား အသုံးျပဳျခင္းသည္ သေဘၤာ မနစ္ျမဳပ္ေစရန္ ရည္႐ြယ္ၿပီး ဆြမ္းခံရန္ ႐ြာလည့္ရမည့္သေဘၤာ ျဖစ္ပါက ေအာက္ပုိင္းတြင္ ဘီးလွည္းမ်ားျဖင့္ တည္ေဆာက္ၿပီး သေဘၤာအား လွည္းစင္ေပၚတြင္ တင္ထားၾကသည္။ ျမစ္ (သုိ႕မဟုတ္) ပင္လယ္သုိ႕ မေမွ်ာ့ေသာ တခ်ဳိ႕ ၿမဳိ႕႐ြာမ်ား၏ ဆြမ္းတင္သေဘၤာသည္ စားပြဲခုံ သုံးေလးလုံး ဆက္ကာ စင္အျဖစ္ ခင္းက်င္းၿပီး သေဘၤာပုံစံျဖစ္ေအာင္ ေဆးခ်ယ္ကာ မုိးလုံေလလုံသည့္ ေနရာ (သုိ႕မဟုတ္) ဘုန္းေတာ္ႀကီးေက်ာင္းတြင္ တည္ေဆာက္ၾကသည္။ သေဘၤာ၏ အမည္နာမကုိလည္း "ရာမဒုတၲ"ဟူ၍ ေရးခ်ယ္သည္ကုိ တခ်ဳိ႕ၿမဳိ႕႐ြာမ်ားတြင္ ေတြ႕ႏုိင္သည္။ အမည္ႏွင့္တကြ ေတြ႕ရေသာ ဆြမ္းတင္သေဘၤာ အမ်ားစုသည္ ပင္လယ္သုိ႕ ေမွ်ာ့ရန္ ျဖစ္သည္။
ယုံၾကည္မႈ
ႏွစ္ေပါင္း ၅၀၀ ေက်ာ္ ႏွစ္စဥ္ႏွစ္တုိင္း က်င္းပလာခဲ့ေသာ ႐ုိးရာ သေဘၤာဆြမ္းေတာ္ႀကီးတင္သည့္ ပြဲေတာ္အေၾကာင္း အရင္းအမွန္ကုိ သံဃာေတာ္မ်ားႏွင့္ အတတ္ပညာ႐ွင္တခ်ဳိ႕ကသာ အက်ယ္တဝင့္ ျပန္လည္႐ွင္းျပႏုိင္ေသာ္လည္း သာမန္အရပ္သား မြန္လူမ်ဳိးအမ်ားစုက ဤပြဲေတာ္ျမတ္သည္ သူတုိ႕၏ ျဖစ္ေျမာက္လုိေသာ ဆႏၵတစ္စုံတစ္ရာအတြက္ ရည္စူးကာ ေကာင္းမႈကုသုိလ္ျပဳရင္း ယုံၾကည္မႈအား ပုိမုိခုိင္ၿမဲလာေအာင္ တြန္းအားေပးေစေသာ ပြဲေတာ္တစ္ရပ္အျဖစ္ အနည္းဆုံးေတာ့ နားလည္ထားၾကသည္။
ျမန္မာျပည္ထဲတြင္ ေနထုိင္ၾကေသာ မြန္လူမ်ဳိးတုိ႕၏ မိသားစုဝင္(အနည္းဆုံး) တစ္ေယာက္ေယာက္သည္ ျပည္ပႏုိင္ငံတစ္ႏုိင္ငံတြင္ တရားဝင္ သုိ႕မဟုတ္ တရားမဝင္ သြားေရာက္ အလုပ္လုပ္ကုိင္ေနၾကသည္ခ်ည္း ျဖစ္သည္။ ခရီးေဝးတြင္ ေရာက္႐ွိေနေသာ သားသမီး၊ မိဘမ်ားအား ေဘးမသီ ရန္မခဘဲ အျပန္လမ္းခရီး ေခ်ာေမြ႕ေစရန္ ရည္စူး၍ အဓိဌာန္ျပဳကာ ဤယာယီသေဘၤာ၌ ဆြမ္းတင္ကာ ကုသုိလ္မွ်ေဝၾကသည္။ အထူးသျဖင့္ အမ်ဳိးသမီးမ်ားက မိမိလင္ေယာကၤ်ား၊ သားတူေမာင္မ်ား ငါးဖမ္းေလွ သုိ႕မဟုတ္ ေရလမ္းခရီးျဖင့္ သြားေရာက္ အလုပ္လုပ္ကုိင္ေနျခင္း တုိ႕အတြက္ ပုိ၍ အဓိပၸါယ္ျပည့္ဝေသာ ပြဲေတာ္တစ္ရပ္ပင္ ျဖစ္ေပသည္။
ျခားနားခ်က္မ်ား
သေဘၤာဆြမ္းတင္ျခင္း ပြဲေတာ္ျမတ္ကုိ နံနက္ ၄ - ၅ နာရီ အၾကား အာ႐ုံမတက္မီအခ်ိန္တြင္ တူညီစြာ က်င္းပေလ့႐ွိၾကေသာ္လည္း ႐ြာပတ္ၿပီး သေဘၤာလွည့္လည္ ဆြမ္းခံသည့္ေက်း႐ြာ ႐ွိသကဲ့သုိ႕ ေစတီ သုိ႕မဟုတ္ ဘုန္းႀကီးေက်ာင္းမ်ားတြင္သာ ဆြမ္းခံသည့္ေနရာတစ္ေနရာသာ ေ႐ြးခ်ယ္ကာ ပြဲေတာ္က်င္းပၾကသည့္ေက်း႐ြာ မ်ားလည္း ႐ွိသည္။ ထုိင္းႏုိင္ငံ စံခရဘူရီ ဝင္းက႐ြာတြင္မူ နံနက္ ၅ နာရီမွစ၍ ဆြမ္းေတာ္ႀကီးတင္ပြဲေတာ္ စတင္က်င္းပၿပီး ေဘးတစ္ဖက္တြင္ သံဃာေတာ္တုိ႕က သံၿပဳိင္ျဖင့္ ဘုရားဆြမ္းတင္႐ြတ္ဆုိေနၾကသည္။ ထုိ႕ေနာက္ ပုံသ႑ာန္အမ်ဳိးမ်ဳိးျဖင့္ ျပဳလုပ္ထားေသာ မီးပုံးပ်ံမ်ားကုိ လႊတ္တင္ၾကသည္။ အနီ၊ အျဖဴ၊ အဝါ ေဆးေရာင္စုံျဖင့္ အကြက္ေဖာ္ထားေသာ မီးပုံးပ်ံႀကီးမ်ားကုိ ႐ြာလူပ်ဳိတသုိက္က ဟုိင္းလက္ကားမ်ားျဖင့္ စုစည္းသယ္ေဆာင္လာကာ သေဘၤာဆြမ္းတင္သည့္ မဟာဗုဒၶဂါယာ ဘုရားဝင္းက်ယ္ထဲတြင္ လႊတ္တင္ေနၾကသည္ကုိ ေတြ႕ခဲ့ရသည္။ ထုိမီးပုံးပ်ံႀကီးမ်ား၏ ေအာက္တြင္ ဆီးမီးခြက္ငယ္မ်ားႏွင့္ မီးပန္းမီးပြားမ်ားပါ လႊတ္တင္ခဲ့ၾကသည္။ ဘုရားဆြမ္းတင္ၿပီးေနာက္ မုိးလင္းခ်ိန္တြင္ သေဘာၤအား ေရျပင္သုိ႕ ေမွ်ာ့ၾကသည့္ေက်း႐ြာမ်ား ႐ွိသကဲ့သုိ႕ စံခရဘူရီ ဝင္းကမြန္႐ြာကဲ့သုိ႕ ေက်း႐ြာတခ်ဳိ႕မွာမူ လဆန္း ၁ ရက္ေန႕ နံနက္ ၈ နာရီဝန္းက်င္မွ သေဘၤာေရေမွ်ာသည့္ဓေလ့လည္း ႐ွိၾကသည္။ သေဘၤာဦးေခါင္းပုိင္း ႀကဳိး႐ွည္ျဖင့္ ခ်ည္ေႏွာင္ကာ ႐ြာသူ႐ြာသား တတန္းႀကီးက သေဘၤာအား ပင္လယ္ျပင္သုိ႕ ဆြဲခ်ၾကသည္။
ဝင္းက႐ြာတြင္ က်င္းပေသာ သေဘၤာဆြမ္းေတာ္ႀကီးတင္ပြဲ၏ ထူးျခားခ်က္မွာ ဥပုဒ္ေန႕ နံနက္ ၁၀ နာရီခန္႕တြင္ ပ်ားရည္၊ ႏွမ္းဆီ၊ ေထာပတ္၊ တင္လဲ၊ ႀကံရည္၊ သၾကားခဲ စေသာေဆးေဖာ္စပ္ႏုိင္သည့္ ႐ွားပါးဝတၲဴမ်ားျဖင့္ ဆြမ္းႀကီးေလာင္းလႈပြဲအား စံခရဘူရီခရုိင္အႏွံ႕ ဘုန္းႀကီးေက်ာင္းမ်ားကုိ ဖိတ္ၾကားကာ မဟာဗုဒၶဂါယ ေစတီေတာ္ တစ္ပတ္ပတ္ကာ အလႈျပဳပြဲ က်င္းပခဲ့ၾကေသးသည္။
ထုိင္းအထူးစစ္တပ္ဖြဲ႕၏ ေစာင့္ၾကပ္မႈျဖင့္ ဝိေဝကာရာမ ဝင္းက႐ြာေက်ာင္း ဆရာေတာ္(သစ္) ဦးမဟာသုခ်တ္ကလည္း မဟာဗုဒၶဂါယ ေစတီတစ္ဝုိက္တြင္ ညခင္းပြဲေတာ္ က်င္းပၿပီးသည္အထိ တပည့္ေတာ္ဒါယကာမ်ားအား ေဖးမေစာင့္ေ႐ွာက္ေနသည္ကုိ ေတြ႕ခဲ့ရသည္။
သူတုိ႕သည္ ျမန္မာျပည္မွ မြန္မ်ားနည္းတူ ဘာသာေရး၊ သာသနာေရးတြင္ ျပဳမူက်င့္ႀကံရန္ ႀကဳိးစာေနၾကသည္။ ထုိထက္ ပုိ၍ သူတုိ႕သည္ နယ္နိမိတ္ စည္းျခားေနေသာ မြန္ညီအကုိတုိ႕အၾကား တူညီမႈ ႐ွိသင့္ေၾကာင္း ျပသႏုိင္ရန္ ႀကဳိးစားေနၾကသူမ်ားလည္း ျဖစ္သည္
Creators of the Same Meaning
As I stood in the Maha Buddha Gaya Pagoda, I could hear the voice of an old woman praying from the pagoda's south end. The voice praying was not strange for me, for I grew up inside Burma. But it was a little surprising, for though I stood in Thailand the prayer I heard was that of an aged person in Burma.
In my community in Burma, aged people offer food to Lord Buddha and monks in the morning. Then they look for flowers, rest at lunch time and spend the afternoon making flower rings. In the evening, they go to monasteries and pray. Standing there, I already knew what the old woman was doing. When I spoke with her, she told me she prays every day, unless she is sick. With ten other people she prays everyday, and makes an exception only four days a month.
The temple I stood in is located in Wangka, an ethnic Mon community on a small inlet of Lake Vajiralongkorn, in Thailand's Kanchanaburi Province. Across the inlet is the town of Sankghlaburi. Five hours to the northwest is Bangkok. Twenty minutes to the east is Burma.
The community was founded by the prominent abbot Uttama in 1949. Many of the people in Wangka were once refugees. They came to Thailand to study in Thai schools or, more commonly, to work or avoid armed conflict and appalling human rights conditions in Burma. Wangka connects to Sangkhlaburi via the longest handmade wooden bridge in Thailand, and the bridge is a metaphor for the village: lifeline for the Mon people. Though U Uttama passed away in October 2006, Wangka's population is now about 8,000.
A sign-board at the gate of the village bears the words "Mon cultural village" in Thai script. Likewise, street names and other announcements are written in Thai. Although cultural images are not obviously visible on normal days in Wangka, they are everywhere on religious days as people come and go in traditional Mon red and white. Fridays, too, see 2,000 school children in traditional dress, for on this day the Thai schools permit children to shed their government uniforms. Wangka is, in other words, the place where Thailand-born-Mons and Burma-born-Mons can converge
Religious connection
Like Mon people in Burma, Wangka celebrates "Bor Kamot-Kaban." The festival is unique to Mon people, who have been holding it for five hundred years. The festival began in 1019-1020 in the Buddhist era. It is held to commemorate the rule of the Mon king Dhama Zaydi, who sent monks on the ships Seittara Duta and Rama Duta to develop their religious thinking in Sri Lanka. When the monks did not return, the king built a temporary ship of bamboo and paper. Loaded with one thousand offerings, he sent it sailing into the ocean, accompanied by prayers from the Mon people. Soon after, Rama Duta was safely home in port. Mon people have been celebrating the day ever since. In Wangka, it was celebrated for the fifteenth time on 14 September 2008.
The festival is traditionally celebrated in the monastery or near the pagoda. The day before the full moon, young boys go to the forest to cut bamboo while young girls collect flowers and fragrant items. Community elders guide the youth and help them make umbrellas and traditional things. The monastery or pagoda is crowded with young and old people until a boat has been constructed of bamboo and ornaments prepared for its adornment. In spite of heavy rain on the traditional day, people of Wangka built an eight foot wide, eighteen foot long and ten foot tall ship in front of the pagoda. Hundreds of poles, flags, flowers and other offerings were placed on the ship as Thailand born Mons and Burma born Mons came together to exchange ideas, prayers and visions.
Is it a focal point?
In the past, villagers worked in gardens and cultivated farms. Today, many young people struggling to find work migrate to cities, or abroad. Few can return to their village to participate in their traditional festivals, said Mi Alanyar, who helped to organize Wangka's Bor Kamot-Kaban. This makes the festival in Thailand all the more important. "It's the time for Mons from all over to make 'merit' together. This year more young people participated in the ceremonies than ever."
"Bor Kamot-Kaban' ceremony used to be held in Ban Kadi Mon village, near Bangkok," said Nai Kay Thit, the owner of a Bangkok-based tour company. "But now, this ceremony is held only in Wangka. This kind of Mon traditional ceremony is fading out in Thailand, but Mon people in Burma continue to hold it."
"I was born in Wangka. Everyone could speak the Mon language because of efforts by U Uttama. Mons born in this village do not identify as Thai Mons, though they are not from Burma. They identify as Wangka Mons," said Nai Sein Aung, 44, who is a member of Wangka's village administration.
"We attract visitors with our Bor Kamot-Kaban ceremony. It is a significant ceremony in Thailand, for it is held nowhere else. We are very pleased to hold this unique ceremony. In the future, we would also like to show Nyaung Yay Thoum Pwe, the festival for water consecrated and poured around a banyan tree. We would also like to hold the Nivan Zay Pwe festival, which is a festival of free food held as a communal celebration," continued Nai Sein Aung. "Neither of these festivals is seen in Thailand. We had many visitors and participants in Bor Kamo-Kaban this year. The big aim is to maintain our culture."
To build
Ships for Kor Kamot-Kaban are built with bamboo, colored paper, and wood. In some villages, the ship is built on wheels so that it can travel through the community, receiving donations. In other places, the ship is built on chairs and receives offering in the pagoda, but never sails. It most villages, the ships are built to float. After receiving offerings, the ships are set a sail down rivers or into lakes and oceans.
The festival is held before dawn. Monks begin the ceremony by reading scripture near the ship. Offerings and prayers are then made. Hot air balloons are various shapes are released into the sky. In Wangka, I saw a group of boys brought large, large colorful balloons to the temple in trucks. They released the hot air balloons, with tails of small lanterns and fireworks streaming behind. In Wangka, the ship was set a sail in Lake Vajiralongkorn the next day.
All of Sangkhlaburi's monasteries, Thai or Mon, are invited to Wangka's festival every year. They receive offerings of food, honey bees and sweets, among others. I saw the new abbot, U Maha Suchat, moving around the pagoda throughout the night until the ceremony was over.
Monks and some scholars can explain the details of the tradition. Most people understand the festival as a time to make merit and earn good luck. Most Mon families in Burma have at least one close relative working abroad. Offering food on the ship is intended for the loved ones working away from the family. Old tradition meets new reality and the hope is that the family members, like Rama Duta, return home safely. In Thailand, as in Burma, the festival is a familial and communal event. It is both an expression of Buddhist beliefs and cultural connection. For Mon people in Wangka, it is an attempt to live like Mon people in Burma, to show the similarity, and the unity, between Mons separated by the border.
The Plight of Nargis' Victims
June 19 , 2008
The dilemmas facing survivors of Cyclone Nargis living in the Irrawaddy Delta grow everyday with meaningless restrictions now prohibiting the movement of people away from the affected areas and into southern Burma. These people are fleeing in search of jobs and better living conditions in an effort to improve their near-destroyed lives and flee the places they used to call home but that can no longer sustain them.
(span id="fullpost")
Over 134,000 people were killed and around 2.4 million people have been severely affected by Cyclone Nargis which struck Burma on May 2nd. International aid agencies have estimated that of those severely affected 90% of are women and children.
The Junta's Home Affairs Department on June 12th issued orders for an increase in guards at the Sittaung Bridge to check all IDs and stop potential Internally Displaced Persons (IDPs) from moving away from Irrawaddy Division and return them to their destroyed homes. Sittaung Bridge is the only way to move from Irrawaddy Division to Southern Burma and is situated over 100 miles from Rangoon, the former capital of Burma. This new bridge checkpoint stops all travelers to Mon and Karen states and was set up just a few days ago following a directive from the authorities to local policemen and army soldiers in the area.
With the lack of jobs in Irrawaddy Delta, Kyaw Naing was attempting to find a better life with his family when he was stopped and checked at the Sittaung checkpoint, and subsequently returned to Pegu by the authorities. On the way however he was able to sneak away and managed to reach Southern Burma where he contacted Kaowao. His journey revealed the appalling treatment of ordinary civilians who have already undergone massive loss and tragedy in recent weeks. Kyaw Naing was unable to understand why the authorities arrested him and treated him like a thief or common criminal when his only 'crime' was attempting to remove himself from a situation where w\he was fast becoming one of the many living dead in the Delta region.
"I am wondering why the authorities prevent us. I just tried to move to gain some sustenance for myself. We didn't break the law and we're not thieves, although they treat us as though we are," said a 22 year-old man told with sadness etched all over his face. Kyaw Naing and six other relatives came from a village in Pyapon township, one of the areas in the Irrawaddy Delta strongest hit by the cyclone. After one night imprisoned at the Sittaung checkpoint they were moved to Pegu for transportation back to their village.
"But now I feel I shouldn't be afraid of them (the authorities) because this is also my country," said Kyaw Naing on June 15th as he arrived alone to Mudon Township, 18 miles from the capital of Mon state.
There are clear steps being taken now that seem set to kill survivors of Nargis, according to a Mae Sot-based aid group. "The military junta shouldn't prevent survivors on the way without helping because this is their own right in their country. The junta must take full responsibility for helping the victims," said Nai Okkar Mon, secretary of the Mon National League for Consolidating and Aiding based in Mae Sot, Thailand. He went on to say that some survivors fled to the closest border town after six weeks without aid which is not surprising given the junta's continued refusal of access for and contributions from international aid agencies, alongside their continued prevention of basic materials from reaching millions of victims who have been fatally affected by the disaster.
In recent days the Junta has been offering 10,000 Kyat to villagers in an effort to clear out the IDP camps and demonstrate to the world the success of their alleged clean up. The amount of 10,000 Kyat is equivalent to enough money for rice for an average family for two days. Villagers who don't accept the money for fear of returning home are forced to return to their destroyed homes anyway, although the Junta claims their return is voluntary.
Six weeks after the disaster most destroyed villagers remain the way they were shortly after the disaster, the stench of decay is strong as bodies lie strewn across fields and homes sit destroyed.
An assessment issued by the US Department of Agriculture last week said, "Farmers (in cyclone-affected areas of Burma) are yet to be supplied with sufficient food, viable seed, tools, livestock or replacement tillers and fuel," and the area affected by the cyclone, "normally accounts for roughly 60 percent of Burma's rice production." The UN Food and Agriculture Organization (FAO) said some 52,000 farmers in Burma's storm-hit Irrawaddy delta will not be able to grow a 2008 rainy season rice crop unless they are supplied with farming equipment and seeds within the next two months.
The mistreatment of travelers is not confined to those moving away from Nargis-affected regions; on the way by train to southern Burma, northerners were subjected to many kinds of intimidation by the armed train-guards but were nonetheless allowed to travel provided they were able to pay bribes as requested. According to Kyaw Naing's brother Min Min, who arrived at a rubber plantation in Mudon on June 10th after a 350 Mile journey across Mon State, "Policemen checked our group and called us to their chief who asked us rhetorically, 'Are you all going ahead to the border town or to Thailand?', Just like that. We smugly showed our approval for temporarily staying in the border town, and he fined us 600 Kyat per person."
Many people left from the biggest area of rice production, Irrawaddy Delta, after Cyclone Nargis washed out the region. Many have fled, or attempted to flee, to southern Burma and border towns with these areas their only hope of liberation from starvation. "We can't plant the paddy there, and we do not have money for food during the plantation. It is not possible to start again without long-term supporters in there because we have lost all our resources.
I know that there is a much better life here than in the Irrawaddy delta," Min Min told Kaowao's correspondent. There are more than 40 job seekers including women and children around Min's work field and all would like work in Thailand if possible.
Given the harsh plight and precarious conditions after Cyclone Nargis, the number of illegal migrants may rise in Thailand, with many human traffickers from border towns ready for an influx, commented a Human Right Group in exile. Of all foreign illegal migrant workers in Thailand 75 percent are from Burma and the rest from Lao and Cambodia. Most work in the so-called '4D jobs', meaning Dirty, Demanding, Degrading and Dangerous with uncertain and low wages, poor conditions and no time off.
(/span)
ဂကူမန္တအ္ အေခါင္သၜးပြး ဒးမံက္ဂတဝ္ကၜဳင္ေဏာင္ အမာတ္ပါလ႘မာန္ အဝ္သေၾတလ်ာ ဟီုေျမာ္
အမာတ္သ႘ဏိတ္တာ ပါလ႘မာန္အဝ္သေၾတလ်ာ တိုန္စိုပ္သဘင္တၛဲေကာန္ဂကူမန္ အဝ္သေၾတလ်ာ စဿတ္တဲဲၛ ေဖဖဝ္ဝါရ႘ ၁၄ ဂွ္တဲု မြဲတၛဲမြဲအခိင္ အေခါင္သၜးပြးဂကူမန္ မဍဳိက္ေပင္ကႝု အဝႝုအုပ္ဓုပ္ဂကူဇကုကႝု ဇကု ၾကက္ဒးမံက္ဂတဝ္ကၜဳင္ေဏာင္၊ ထံက္ရံင္ခါတ္အကာဲေကတ္ ပေရင္ျပံင္လွာဲ ေဒသေအယွ ေကုာံ ဍဳင္နာနာတှဟ္ဟ္ဂမၜဳိင္မၢး ပေရင္ျပံင္သၜာဲ အပႜဲဍဳင္ဗဿာ သြက္ဂကူမန္တအ္ မလုပ္မံင္ေပါဲဗတိုက္ အေခါင္ဂကူဂွ္ မဒးကႝုအာျဇဟတ္ေရာင္။ ပေရင္ခ်႘ဓရာင္ အပႜဲဍဳင္မန္တအ္ မဒးသၸၿဇိဳဟ္နက္တဲု မဒးလုပ္အာေပါဲဗတိုက္ေရာင္။ ပႜဲေခတ္ပ႙ုဏအ္ တၜအဝႝုပှာန္ဂမၜဳိင္ စိုပ္မံင္ကေရပ္ ဒးဒုင္ကေရပ္ဓရတ္ကၜဳင္ နာနာသာ္ဂွ္ ပ႙ုေသၢာံဆႝုေကတ္ နမတ္တဲုတဲုရ။
သ႘ဏိတ္ကာ အမာတ္ဒဵ ဟီုေျမာ္ပတိတ္ဏာ ဂလာန္လက္ကရဵအိုတ္ ကုပုရိသာတ္ ဗှတ္ ၃ ကၜံျပင္င္ဂွ္ ေသၢာံမိင္ေကတ္တဲု ဂကူမန္တအ္ စိုတ္ငၛဳဟ္ကတႝုကၜဳင္ရ။ ဆက္တဲု သ႘ဏိတ္တာ ဟီုပတိတ္ဂွ္ “အဲပေတွ္ေကတ္လဝ္ မြဲတၛဲမြဲအခိင္ေတွ္ ဂကူမန္တအ္ ၾကက္ကလိဂြံ အေခါင္ဂကူမန္ အတိုင္မအာတ္မိက္မံင္ဂွ္ေရာင္’’။ သ႘ဏိတ္တာ ဂါရ႘ဟမ္ၿဖ႘ဝြံ ဒွ္စှး သ႘ဏိတ္တာ ဍဳင္ေဇှာ္ အဝ္သေၾတလ်ာတဲု ဗှတ္ ၇ သှာံျပင္င္ ကႝုကၜဳင္ျဇဟတ္စိုတ္ ေကုာံ ျဇဟတ္မှိဟ္ အပႜဲပေရင္ဂေကာံမန္ အဝ္သေၾတလ်ာ ေဇှာ္ကႝုျဇဟတ္ေရာင္။
သဘင္တၛဲေကာန္ဂကူမန္ သှာံ ၂၀၀၉ ဏအ္ဂွ္ ဂကူမန္ အဝ္သေၾတလ်ာတအ္ ေဇှာ္ကႝုျဇဟတ္ ဆက္ေဆာံစန္ဒက္ကၜဳင္ ဂေကာံမဟာရဲဂမၜဳိင္တဲု ပုရိသာတ္ဂၜဳိင္တိုန္ကၜဳင္႐ုိဟ္သှာံရ။ ပႜဲဂလာန္တမ္ကၜာဂွ္ ဥကၠဌဂေကာံမန္ နာဲေဍန္ပၜဟံံသာ ဟီုပတိတ္ ထၞးစပ္ကႝုဝင္ဂကူမန္အတိက္ ေကုာံ အကာဲအရာဂကူမန္ ပစၥဳပၸန္တဲု အာတ္မိတ္ဏာ အလႝုအသ႘ဍဳင္ေဇှာ္ အဝ္သေၾတလ်ာ (ေအသ႘တ႘) သြက္ေသၢာံဖန္ဇန္ခှံပတိုန္ကႝု (ျဇပ္မန္ ဝါ ႐ုင္ကလုတ္မန္) မြဲဒှာဲရ။ အတိုင္အဆက္ဂွ္ေတွ္ ဝန္ပေရင္ေယန္သှာင္ဂကူနာနာ ႏူအလႝုအသ႘ဍဳင္ေဇှာ္ အဝ္သေၾတလ်ာ (တြဳႝရးေအသ႘တ႘) ဆက္တဲု ဟီုကႝုဏာ လညာတ္ စပ္ကႝုဂကူမန္ ဂြံဆက္ေဇှာ္သၜဳင္ပတိုန္ လိက္ပတ္ ေယန္သှာင္ ေကုာံ အေခါင္သၜးပြးဂကူမန္ နကႝုဍာ္ဇမၜိင္ေရာင္။