လိက္ဘိက္လၞိင္စိုတ္ဓာတ္ အာတ္အ႐ီုဗင္တၝဲဂကူမန္ ၆၁၀ါ

မတ္ဒိပ္။ ၀ွတ္၀ုင္ န၀္ေ၀မ္ပါ ၂၉၊ ၂၀၀၇

တၝဲဂကူမန္ဍဳင္အေမရိကာန္ဂွ္ လုပ္လၞိဟ္ပႛဲတၝဲဂကူမျပာကတ္မြဲ ပႛဲဍဳင္၀ွတ္၀ုင္ရ။ တၝဲဂကူမန္(၆၀)၀ါသႝာံတုဲကႜဳင္ေတံ၀ြံ အလုဪဇကုအမာတ္စႝး မဂ္ေသာတာ (Mark Souder) တိုန္စိုပ္လ၀္ရ။ ဟိုတ္ႏူအမာတ္စႝးတိုန္စိုပ္လ၀္တုဲ တၝဲဂကူမန္ဂွ္ေလ၀္ ညးတီဂႜဳိင္တိုန္ရ။ ပႛဲသႝာံ၀ြံ ဒက္လ၀္ကမၼတှတၞိတုဲ ကေမႜာန္လၝဳဪ မိက္ဂြံလၨဳဲလၨမံင္ညိရ။ ဗြဲေတၞင္ ဌာနေယန္သႝာင္ဂွ္ ဂေကာံမႝိဟ္ၿဗၜရပ္လ၀္တုဲ ပႛဲတၝဲ႐ုဲစွ္ကမၼတှတၝဲဂကူမန္သႝာံ၀ြံ ကႛဳိပ္သၠဳိပ္ဂေကာံညးၿဗၜမြဲတႜဟြံပါဂွ္ ဂြံဆုဪေကတ္ရ။ ဗီုဂွ္ကီုရ ႏူဂေကာံသၞတ္ဒုင္႐ုဲစွ္လ၀္ဟြံမြဲမြဲတုဲ တင္၀ါတ္ဂါတ္ႏြံမာန္ဂွ္ေလ၀္ ညာတ္ေကတ္မာန္ရ။ ပႛဲကၞိန္ဍဳင္အေမရိကာန္၀ြံ သြက္သဂြံပေလ၀္ပေလတ္သြက္တၝဲဂကူမန္ဂွ္ တၝဲသၝိသ၀္ကုဪတၝဲအဒိုတ္ေဟင္ ဂြံအခိင္တုဲ ေပႝာ၀္႓ါတၝဲဂွ္ တၝဲသၝိသ၀္ေဟင္ မိမမန္တံ စိုတ္ထတ္ဂႜဳိင္ရ။ သၞတ္၀ုတ္ဗႜာဲအာယုက္ဟြံေပင္(၁၈)သႝာံဂွ္ ညးမြဲဓ၀္ ဒႝာဲလုဪေလ၀္ အေခါင္အာကႜဳင္ဟြံမြဲတုဲ ေကာန္ကႜဳင္မၢး မိမေလ၀္ မံင္ဟြံဂြံ ဒးဗက္ကႜဳင္၊ အခိုက္တၝဲယးဂွ္ေလ၀္ သဒးအာကေမႜာန္ပႜန္ရ။ ဟိုတ္ဂွ္ရ ဒးလြှ႓ံင္လ၀္စိုတ္ဓာတ္ေကြံေကြံမွ အၾကာဓကုဲအၾကာဓေညာ္ သဂြံဂႜာံစိုပ္ကႜဳင္ဘာရ။

တႝဟ္နသဂြံပတိုန္စိုတ္ဓာတ္ညိဂးတုဲ ကမၼတှတၝဲဂကူမန္ပတိတ္လ၀္လိက္ဘိက္လၞိင္စိုတ္ဓာတ္ အာတ္လ၀္အ႐ီုဗင္သြက္တၝဲဂကူမန္ဂွ္ သၞ၀္၀ြံ သၝှဗွ္တၜအိုတ္ညိအၜ ...

စိုပ္ကႜဳင္မြဲ၀ါပႜန္ရ ကေလာမန္တံ...တၝဲဂကူမန္။ ပႛဲဘ၀ပိုယ္ တၝဲကၱဳဪဒွ္မႝိဟ္ဂွ္ ညံင္ရၜမႝဳံတၜုကဪုအဓိပၸါယ္ကီု တၝဲဂကူမန္ဂွ္ ဒွ္တၝဲပတန္ဍဳင္ပိုယ္တုဲ ႏြံတၜကုဪအဓိပၸါယ္ ဗြဲမဂႜဳိင္ရ။ ဇၞာပ္မႝိဟ္ တၝဲ၀ိဇာတမဂၤလဂွ္ ဒွ္တၝဲကိစၥမေဇႝာ္တုဲ ဇၞာပ္ဂကူမန္ မာ္မြဲေစြက္ဂွ္ ဒွ္တၝဲမျပဲတၝဲဍဳင္မန္သႜးဂႜးဂ၀္ရ။ ဍဳင္ဟံသာ၀တှ သႜးဂႜံဂ၀္တုဲ လၞဳဟ္ပြဳိင္ ၁၄၃၅သႝာံ မံက္မြဲတဲဗႜဳိက္မြဲတဲ သႜဳင္မြဲစုတ္သ၀္မြဲစုတ္ ေဇြာ၀္ဟှမံင္ ပႛဲေဇၞာ၀္၀င္ဂႜးတိရ။ ဍဳင္ဟံသာ၀တှလီုတုဲ ပြဳိင္ ၂၀၀သႝာံျပင္ မန္ပိုယ္၀ိုတ္တႜိင္မံင္မသ ပမံင္မႝိဟ္ဒယွ္အၾကာဂကူညးတႝဟ္ ဗၞာတံကုဪလ၀္တဆိပ္ေသဌှတုဲ နာဲေခ်တ္လွာင္မြဲ ဒုဪကုဪ၀ါတ္အာဒွ္ဂြံ ယိုတ္ေထာံ ထံက္ပင္ကႜဳင္အံင္ဆာန္တံမြဲကႛဳိပ္...အိုယ္...ကာလေဍံတံဗႜး႓း ယၞဳဇကုေလ၀္ေကႜံ ဘ၀ဇကုေလ၀္လီု ညးမြဲဟြံ႐ီုဗင္ ဟြံမင္မြဲဂကူဇကုရ။ ပဲါႏူေဍံသဂြံမင္မြဲဇကုဂွ္ မန္ကုဪဗၞာတုပ္တုပ္ရ၊ ဂကူမန္ကႜက္မံင္အိုတ္ယ်၊ မႝိဟ္ခ်ဳိတ္ခ်ဳိတ္ ေကႅင္ပႜဳပ္လမ်ဳီဟြံဂ်ဳိင္ သာ္၀ြံ ဥဴႏုကုဪေဗာ္ဖဆပလတံ ပေ၀င္စ႐ုဪ ကၱဳဪေ၀င္ဂ႐ိုင္ ဟြံဂိုင္သမၱီလ၀္မန္ နဒဒွ္ဂကူမြဲရ။

ကာလဂွ္ အၥာဖ၀္ခ်၀္ပိုယ္ ႓ိုန္ရျဗဳအေရ၀္မန္ဟြံဂြံကီုေလ၀္ မိႝဟ္ခ်ဳိတ္ခ်ဳိတ္ဂွ္ အဲပႜဳပ္လမ်ဳီေရာင္ဂးတဲု စန္ဒက္ကႜဳင္ဂကူမန္ ေကႜာန္ကႜဳင္တၝဲဂကူမန္...အိုယ္...လၞဳဟ္ မန္ကုဪဗၞာဟြံတုပ္ဂွ္ေလ၀္ ညးဂႜးတိတံတီအိုတ္ယ်၊ ဂကူမန္ဟြံကႜက္ ေသွ္႓က္မံင္ဏီဖိုဟ္ဂွ္ေလ၀္ ဂြံဆုဪေကတ္နမတ္အိုတ္ယ်၊ မႝိဟ္ခ်ဳိတ္ခ်ဳိတ္ဂွ္ေလ၀္ ေကႅင္ဂ်ဳိင္တိုန္အိုတ္ပႜန္ယ်သြံ..။ တၝဲဂကူမန္၀ြံ ညံင္ရၜမဒွ္တၝဲဍဳင္မန္သႜးဂႜံဂ၀္ကုီ သီုကဪုမဒွ္မံင္ဂဥဳဲအၿမိဳတ္ မႝိဟ္ခ်ဳိတ္ခ်ဳိတ္သၠဳဪကၱဳဪဂ်ဳိင္တိုန္မာန္မံင္ဏီသြံ...။ အၜ...အသ၀္ဂုဏ္တၝဲဂကူမန္ သႜဲလးေလာန္သန္သြံ...။

တၝဲဂကူမန္မႝဳံကုဪအသ၀္ဂုဏ္မသႜဲလး၀ြံ သႝာံ၀ြံမၢး ဂါမ္လုပ္အာမရႏုက္ကုဪ ၆၁၀ါရ။ တၝဲဂကူမန္၀ြံ ဇၞာပ္မန္ မမိက္ကုဪႏြံကုဪစရာဲက်ာ္ႀသှတုဲ စရာဲက်ာ္ႀသှဂကူမန္ဇကုဂွ္ေလ၀္ မမိက္ကုဪညးဆုဪ မမိက္ကုဪညးဗဪုရ။ ပႛဲကာထ႟းပ်းစရာဲက်ာ္ႀသှဂကူဂွ္ အခိုက္ကႝာေယန္သႝာင္မြဲ ဒွ္အဓိကတုဲ သြက္သဂြံေလွ္ကြာဲပတိုန္စရာဲဂကူဂွ္ ပၞိက္ေဇႝာ္တၜဗြဲမေလာန္ရ။ ဟိုတ္ဂွ္ရ...ညံင္သဂြံဍိဳက္ေပင္ကုဪစရာဲက်ာ္ႀသှမာန္ဂွ္ မာံ/နာဲ/မိ..........................ၾသ၀္ဗိုင္ေကတ္ကုဪတာလ်ဳိင္ေလွ္ကြာဲ...............................မြဲ၀ါညိဂွ္ ဂေကာံကမၼတှတံ အာတ္ဏာအ႐ီုဗင္စိုတ္ဓာတ္ရအၜ...။

က်ာ္ၾတဲက၀္ဏံကႜာအိုတ္ဂွ္ ယၞဳညး ကကၠဳသန္ ဂကူညးဂွ္ မန္၊ ပႛဲက်ာ္လၢဳင္ဂွ္ မန္ပိုယ္သႜဳိင္လ၀္ဓာတ္က်ာ္မေလာန္စၜအာနှဗာန္ပန္ဇကုတုဲယ်၊ က်ာ္ၾတဲအရိယ် ေသွ္႓က္မံင္မြဲဇကုဏီ၊ အခိင္ညးဒွ္က်ာ္ ယ၀္သဂကူမန္ဟြံမြဲ ညးလုဪမြဲ သဂြံသႜဳိင္ဓာတ္ညးအပႛဲက်ာ္လၢဳင္ညိပႜန္ေရာ...ကေလာတံ။ ဟိုတ္ဂွ္ရ...ဂကူမန္ဒတန္က၀္ သဂြံတန္တၜအာဒုဪလအိတ္က၀္မာန္ဂွ္ သာသႝာေလ၀္ ပိုယ္ဒးလ်ဳင္ ဍဳင္ကြာန္ေလ၀္ ပိုယ္ဒးပတန္ ဂကူမန္ေလ၀္ ပိုယ္ဒးမင္မြဲ တၝဲဂကူေလ၀္ ပိုယ္ဒးေကႜာန္ေရာင္ဟြံေသင္ဟာ။

ကမၼတှတၝဲဂကူမန္ ၆၁၀ါ

Some Place-names in Monland (Lower Burma): More places around Rangoon

In the recent post, the name of Pazundaung was explained and on this post, I wish to present some names around Rangoon. Please continue to explore some names of Mon origin.

Also in the case of (တာေမြ) Tamwe, (ေဘာက္ေထာ္) Bhokthau, (ကမာ႐ြတ္) Kamarwat, (မဂၤလာဒုံ) Mangaladum and (အင္းစိန္) Ancin, we find that Mon names have become Burmanized. The Mon way of spelling these names are as follows: _

Tamwe (တာေမြ=Tamwe)
In Mon it is spelt (တာမြဲ) Tamwai which means " the place with one palmyar palm tree". Ta from Tala (Pali)= palmyra palm tree; mwai (Mon) = one. Therefore Tamwai is the Mon equivalent of a common Burmese place name, " Thantapan) (ထန္းတပင္).

Bauktaw (ေဘာက္ေထာ္=Bhokthau)
In Mon this name is spelt (႓ိုပ္ထ၀္) Buip Thaw and it means " the place of a golden swan ", (႓ိုပ္) ' buip is swan or Hamsa in Pali and ( ထ၀္) thaw, gold or golden in Mon.

Kamayut (ကမာ႐ြတ္ = Kamarwat)
Mon spelling ofr this is (ကမာရတ္) Kamarat meaning "precious lake"; (ကမာ) kama is a lake and (ရတ္) rat which is derived from Pali word (ရတန) ratana is a gem or precious thing. Therefore it is a place called after the " Precious Lake" which is the former name of the Inya Lake.

Insein (အင္းစိန္=Ancin)
Mon spelling for this name is (အင္စိင္) ancin. (အင္) an means " a natural pond" and (စိင္) cin an elephant. Therefore it means " a pond frequented by elephants".

Mingaladun (မဂၤလာဒုံ=Mangaladum)
With regard to this name, there are two possible interpretations. One is (မဂၤလဍဳင္) Mangala dun, a combination of Pali and Mon words, meaning " a town of blessedness". (မဂၤလ) Mangla=blessedness, blessing; (ဍဳင္) dun=town. The other is (မင္ျဂာဲဍဳင္) mangrai dun, a pure Mon name and means " a twon of red deer and barding deer". Besides these two names, it has a Pail classical name. In the Mon historical record called (သႅပတ္၀င္ဓာတ္ဗဂုဪ) "Slapat wan Dhat Baguiw", it is identified as Rammavati which means in Pali "a place of delight".

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ဘာမန္ဗုဒၶ၀ိဟာရ ဒမႜလမ္စံက္ပိတႜ လုပ္ဗတိုက္ပႜန္

မတ္ဒိပ္။ ၀ွတ္၀ုင္ န၀္ေ၀မ္ပါ ၂၅၊ ၂၀၀၇
ဘာမန္ဗုဒၶ၀ိဟာရ၀ြံ ႏူကေဏံေတံ လလးလ၀္ကထိုန္တုဲ တန္ဒွ္ၾသန္သဒးႏြံပႛဲတဲေရာင္ ေတာ္ေကတ္တုဲ တၝဲဏံ ပယာံႏူဂယး ဂလာလမ္စံက္ (၃)တႜ ကေလင္စိုပ္ကႜဳင္ပႜန္တုဲ ဗတိုက္ပႜံင္႓းဏာပႜန္ေရာင္ က်ာ္ေဇႝာ္အၥာစႏၵိမာ ဂးရ။ အလန္၀ြံ ဟိုတ္ႏူသတိႏြံမံင္တုဲ မုမြဲေလ၀္ ေဍံေကတ္ဏာဟြံဂြံကီုေလ၀္ ဓရ္ဂ၀ိင္ညးဂမႜဳိင္ ေဇႝာ္တိုန္မံင္ရ။ ဘာေဇတ၀န္ ဒးဒုင္စံင္အာမြဲမကီု၊ ဘာဗုဒၶဘာသာမန္ ဒးဒုင္ပန္လ၀္မြဲ၀ါကီု၊ လၞဳဟ္အဆက္ဆက္ ဘာမန္ဗုဒၶ၀ိဟာရ ဒးဒုင္ဗတိုက္႓ါ၀ါကီု ဂဗုတ္ဓမၼတာမြဲ ဒွ္ဟြံဂြံ သာ္၀ြံ ညးလၝဳဪေထင္ေသႜဟ္တၜရ။ ညးလၝဳဪတံဂွ္ ဟိုတ္ႏူပေရင္ပိုန္ျဒပ္ဍဳင္အေမရိကာန္ေစွ္မံင္တုဲ ကေမႜာန္ဟြံမြဲ ၾသန္ဟြံမြဲတုဲ ဂလာတံဏံ ဒးဗတိုက္စမံင္ေရာင္ ဆိင္ခယ်ေကတ္ရ။ ပႛဲဍဳင္အေမရိကာန္၀ြံ ဂဗုတ္ဗြဲမဂႜဳိင္ ဂလာလမ္စံက္တံသၞး လုေလာန္စဒွ္ရ။...

သၝိနာဲတိႆ တိုန္သၝိတၞိ ဖာပ္သင္

မတ္ဒိပ္။ ၀ွတ္၀ုင္ န၀္ေ၀မ္ပါ ၂၅၊ ၂၀၀၇

ရန္တၞံကုဪတုိန္သၝိတၞိတုဲ နာဲတိႆ ကုဪဒါန္ဖာပ္သင္ရ။ ေပဲါဖာပ္သင္၀ြံ ႏူဘာဗုဒၶဘာသာမန္ ဍဳင္၀ွတ္၀ုင္ သင္(၈)ဇကု၊ ႏူဘာမန္ဗုဒၶ၀ိဟာရ သင္(၂)ဇကု ပံင္သင္(၁၀)ဇကု ကၛစိုပ္ရ။ ပရိသာတ္မွာဇန္ဂမႜဳိင္ တိုန္စိုပ္ကုဪျဇဟတ္ ဗြဲမဂႜဳိင္တုဲ တႜဂုဏ္အၥာဓရ္ (ဣႏၵသာရ) ကုဪသှတြံဓရ္စရိုဟ္ဍာ္ရ။ သၝိနာဲတိႆ၀ြံ ဒွ္သၝိမထိင္ဒက္မင္မြဲေယန္သႝာင္မန္မြဲတုဲ ပကတ္ပေကင္လ၀္ ေကာန္ဇာတ္ဂမႜဳိင္ေလ၀္ ခိုဟ္မိုဟ္ဒးရးတၜဗြဲမေလာန္ရ။ ပႛဲကမၼတှမေကႜာန္ကၱဳဪဗဒွ္တၝဲဂကူမန္ (၆၀)၀ါဂွ္ ဒွ္ညးမေကတ္လ၀္တာလ်ဳိင္ဌာနထ႟းပ်းတုဲ ပႛဲေပဲါၿပိဳင္ဟီုဂလာန္စၞတ္တၝဲ (၂၃)တုဲကႜဳင္ေတံဂွ္ေလ၀္ ႏူသၝိနာဲတိႆ လုပ္ၿပိဳင္ဟီုဂလာန္ညးပန္တႜ ကလိဂြံအာလာပ္(၃)တႜဂွ္ ဂြံဆုဪေကတ္ရ။ ...

Lulumommon honored by the South Side High School

Here is her writing. Read and enjoy!

I’m an 11 grade student from SSHS and I have been here (US) for two years but I think I’m still struggling with the pronunciations for most of the English words even though the others say I learn fast. However, I know myself that I try hard so I told myself “self, why don’t you try to join the speech team from your school since you are sociable and love to speak?” I know speech team is for an American who really, really good at English speaking and I’m Asian and also only ESL student. My English teacher was so surprised when I told her I joined the speech team and (of course) I would go to speech competition.

Therefore, I went to speech meet and listened to the others because the only way that helps me learning so fast is watch and listen to the others. I felt so weird and a little afraid people would make joke of me when I’m the only one who is Asian and couldn’t speak English well in the room. I think again and again not to go speech meeting on every Tuesday after school because there is seemed to me like a story which was usually told by my grandparents when I was a little girl. The story was about the turtle that was the slowest animal went running competition with the rabbit. As you know rabbit ran very fast and there was no way for turtle to win the rabbit. However, he never gave up and he just ran and ran as he could. At the end turtle could beat the rabbit even though he was slow…

My heart was bounding so hard when I knew my first speech meet competition would be held next week at another high school. I didn’t get all my pieces yet so I was so worried whether I was going to make it or not. There was only 5 days left when I got to read my pieces and practice. Of course I have a lot of homework to do ever day but I tried to finish all my homework as quickest I can because my grades are so important to me, and also manage time for speech to practice.

On the day of my first speech meet (Nov 10, 2007), I woke up early and wore my professional outfit then headed to NSHS. There were a lot of students that came from many different schools so I wondered who I was going to compete with. One thing for sure was they were all better than me I thought. But I tried to straight my head up when I entered to the competition room. I was called the first one at my 1^st round. There were 4 rounds we have to compete. I knew my hand that I was holding binder was floating but I couldn’t help to stop it. I was so nervous and I wished I could finish early but my story was too long (took me more than 10min).

I felt little comfortable for my next rounds. After 4 rounds, we had to wait about an hour and half for award time it was the boring part in speech meet) however, everybody was getting butterflies on their stomach when the award ceremony started. I didn’t expect much because I just thought it was enough gaining experience from speech meet so I just sat and listened as I wasn’t belonged to that. Then few minute later, I heard my name was called among the 8 poetry people. Therefore I just went to the stage by telling myself “self, you should be glad even if you just get the last one.” I surprised when they already called people eight to third place but not my yet. There were a thousand thoughts going on in my mind. “Are they just forget me or something after they called me onto the stage?” I thought. Then they paused for a few second before they announced the second place. I thought even when I can meet my secret beloved sweetheart; my heart will not bounce than as it did at that time.

Well I was almost cried when they announced the 1^st place champion in poetry was from SSHS. I didn’t believe it at that moment till they came shaking my hand and gave me award slip. It was one of the happiest days for me. Being a speech member in school is challenged me a lot but finally I did it for ‘1^st place” at my speech meet. Then at the following week at my second speech meet, I received 1^st place in poetry again.

သဘင္လလးကထိုန္ ဘာမန္ဗုဒၶ၀ိဟာရ

မတ္ဒိပ္။ ၀ွတ္၀ိန္ န၀္ေ၀မ္ပါ ၂၄၊ ၂၀၀၇

တၝဲ၀ြံ အတိုင္ၾကကၠဒိန္ဍဳင္အေမရိကာန္မၢး ဒွ္ဂိတုကထုိန္ေပင္တုဲ ဗြဲဒဒွ္အေခါင္လက္ကရၜအိုတ္ ေကႜာန္ဗဒ္ွဏာသဘင္လလးကထိုန္ ပႛဲဘာမန္ဗုဒၶ၀ိဟာရ၊ ဍဳင္၀ွတ္၀ုင္ေရာင္ မတ္ဒိပ္ဂြံပရိုင္ရ။ ဘာမန္ဗုဒၶ၀ိဟာရ၀ြံ ဟိုတ္ႏူဒွ္မံင္ဂတွ္အေခါန္ကုဪအလုဪသှတြဳဪရးေအန္ဒှယာဏာ ေကုာံအလုဪသှေ၀ွတ္ဒေရ၀္တုဲကီု၊ ႏူဂိတုန၀္ေ၀မ္ပါ(၁၆) တၝဲသိုက္ေတံ ဟိုတ္ႏူကပ္ပလှ႓ါတႜ လုပ္ဘပဠတုဲ ပႜံင္႓းဏာကဠာၾသန္တုဲကီု ဒွ္မံင္တင္၀ါတ္ဂါတ္ ဗြဲမဂႜဳိင္ဂႜင္ကီုေလ၀္ တႝဟ္နသဂြံမင္မြဲအာအခိုက္ကႝာညိဂးတုဲ ဒးေကႜာန္အာလလးကထိုန္၀ြံေရာင္သာ္၀ြံ က်ာ္ေဇႝာ္အၥာစႏၵိမာ ေျမာက္တိုန္ဂလာန္ရ။

သြက္သဂြံ႐ီုဗင္က်ာ္ေဇႝာ္အၥာစႏၵိမာ ဂေကာံေဗာ္ေကႅင္ဒက္ပၱန္ဍဳင္မန္ (၀ွတ္၀ိန္) ေကင္ေကႜာန္လ၀္ေကာံဓ႐ီုမြဲ၀ါကီုေလ၀္ လက္ကရၜဏံ ပ႐ိုင္သၝိတ္ျဇအာတုဲ ကိစၥဘာသဂြံေျပျပံင္မာန္ ညးမြဲဓ၀္ ႐ုန္ဂစာန္မံင္ရ။ က်ာ္ေဇႝာ္အၥာစႏၵိမာ၀ြံ ဒွ္ညးမဘိက္နိမန္လ၀္သင္မန္ဂမႜဳိင္ ညံင္သဂြံပတန္သာသနာ ပႛဲဍဳင္အေမရိကာန္ မပၱံကုဪ တႜဂုဏ္အၥာဓမၼဒိႏၷ(ဒူရာ)၊ က်ာ္ေဇႝာ္အၥာပုပၹ(ဘာမန္အႏုရာဓ)၊ တႜဂုဏ္အၥာဣႏၵသာရ (က်ာ္ရဲ)၊ တႜဂုဏ္အၥာ၀ိသုဒၶ (က်ာ္ေဇႝာ္ဘာျမာန္အံင္) တံတုဲ ေကင္႐ီုဗင္လ၀္ဂကူမန္ဂမႜဳိင္ေလ၀္ ႏြံတၜဗြဲမဂႜဳိင္ကုီေလ၀္ ညံင္ရၜဗုီဂလာန္ေပါရဏာံတံဂးစ တႝံဆုဟြံစသတ္ ၾကဳင္ဟြံသုင္ဍာ္ကီု က်ာ္ေဇႝာ္အၥာစႏၵိမာမြဲတႜ ႐ုန္ဂစာန္မံင္အလုဪလုဪဇကုဖိုဟ္ရ။

ေတၞင္၀ိေသသ ဒးသၸသတိမြဲဂွ္ ပႛဲဘသင္လလးကထိုန္ဘာမန္ဗုဒၶ၀ိဟာရ၀ြံ ဂကူမန္တံကႜဳင္ေအာန္ ဟြံစုတ္ၾသန္ေကြံေကြံတုဲ ဂကူဗၞာတံေဟင္ ကႜဳင္စိုပ္ကုဪျဇဟတ္ဂႜဳိင္ဂ္ွ ဂြံဆဪုေကတ္ရ။ ဒၞာႏူဂွ္ေဟင္ က်ာ္ေဇႝာ္အၥာစႏၵိမာ ကုဪဏာသှ တြံဏာဓရ္ စ႐ိုဟ္ဏာဍာ္ ဗတ္ဘာသာဗၞာ သီုဖအိုတ္ရ။ ဟိုတ္ႏူမန္ကုဪမန္ပၚျခာမံင္ညးသၠအ္တုဲ ဗၞာတံ ၾကက္ဂြံဏာဒႝာဲဇကုပႜန္ေရာင္ဂွ္ ညးလၝဳဪတံ ကၱဳဪဒွ္မံင္ဓ၀ိင္ရ။

Walter urges Mon Community to establish small business

MOTSAING: Fort Wayne November 24, 2007 _ Walter Escalante, a distributor of the Royal Prestige Cookware Company, has urged Mon Community to start a small business. He said Mon Community needed to be strong in finance and his company could help it. He offered a very good commission for both sale and buy for his company products such as cookwares and other suppliers.

Mr Walter looked more than a businessman. He talked about the history of Europe and the independence of America. He said freedom was not cheap and America was not built easily just in one day. Our talk led to about religion. He also shared his points of view regarding religions. He recommended us that we, as the Buddhists, should meditate two kinds of thing: our living and our body. I imparted some Christian ideas about the creation. I said if we were truly created, we should be creative.

I recalled the Speech Tournament held yesterday. Nai Chan Nai, one of the speaker who won the first prize, focused on the twelve religious festivals held at the Mon Buddhist Temple. He pointed out that we, the Mons, too pious and Buddhism was based on individual and it sometimes led us to selfishness. He said he believed that Mon should be Mon-centered so that we would not let anyone lay down.

The second standing person yesterday was Nai Kon Yekkha. He talked about the Mon millionaire, Nai Ok, and compared it to the Nai Saik, MON ASIAN FOOD STORE owner, in Fort Wayne. He warned if we were too individually pragmatist, Nai Saik might lose his store as Nai Ok lost his nine ships to the British and then it effected Mon community badly.

Some Place-names in Monland (Lower Burma): Pazundaung (ပုဇြန္ေတာင္=Pujwanthon)

You must have seen, painted on the placards of the omnibuses for Pujwanthon, the picture of a lobster. The picture of the lobster is used, because it is generally thought that the name "Pujwanthon" has some connection with the catching of lobsters. Pujwan (ပုဇြန္) in Burmese means "lobster" and thon (ေထာင္) "to catch". In reality, the name is originally Mon and it is spelt Masum duiw (မသုန္ဒို၀္) and means " a place of five hillocks." (Masun=five; duiw=hillock). In colloquial Mon (မသုန္) "masun" becomes (ပသုန္) "pasun", the better 'm' being changed into 'p'.

Also in the case of (တာေမြ) Tamwe, (ေဘာက္ေထာ္) Bhokthau, (ကမာ႐ြတ္) Kamarwat, (မဂၤလာဒုံ) Mangaladum and (အင္းစိန္) Ancin, we find that Mon names have become Burmanized.

Mi Jaw Pkao stood first at the Mon Speech Tournament beating Lulumomom

MOTSAING: Fort Wayne November 23, 2007 _ Three judges namely Nai Saik Lwin, Nai Mot Deep and Nai Mon Jit, have made a big surprise to name Mi Jaw Pkao as the winner of the Mon Speech Tournament leaving the popular Lulumomom astonishingly.

Closing Ceremony of Mon Summer School and Mon Speech Contest

MOTSAING: Fort Wayne November 23, 2007 _ A Closing Ceremony of Mon Summer School and Mon Speech Contest was held at the Ramanya Auditorium, Mon Buddhist Temple, Fort Wayne, IN this afternoon. The news in detail will follow soon.

Some Place-names in Monland (Lower Burma): Kemmendine=(ၾကည့္ျမင္တိုင္=Kranmrantuin)

...The name "Kemmendine" is Mon in origin, but as the Burmese thought that it was a Burmese name, the following tale was invented: _
Once upon a time, an Emperor of China heard about the great Shwedagon Pagoda, about the Buddha's relics enshrined the, and about its relic-chamber well protected with a skillful engineering device. He wanted these true relics of Buddha for worship in China. He therefore sent one Chinese hero, Maung Kan, to steal them for him. As Maung Kan had supernatural powers, he entered the earth and travelled undersgourd so that he might not be seen by the guards of the city of Dagum. He came up to the surface of the earth a number of times in order to find out it he had arrived at his destination. At last he found himself at the place from where he looked round and saw the Shwedagon Pagoda. Hence this name Kranmarantuin (ၾကည့္ျမင္တိုင္) came into being. Kran (ၾကည့္) means "to look", Mran (ျမင္) "to see" and tuin (တိုင္) " to reach". Kranmuamtuin (ၾကည့္ျမင္တိုင္) therefore means " a place from where one can see (the Shewedagon Pagoda) in full view".

In fact, Kranmrintuin (ၾကည့္ျမင္တိုင္) originally was a Mon name spelt Kman dun (ကၞာင္ဍဳင္). Kman (ကၞာင္) in Mon means "a wall" and dun (ဍဳင္) " a town". So it means a "walled twon". The twon was originallyu inhabited by Mons and the Burmese could not pronounce it as Kranmrantuin (ၾကည့္ျမင္တိုင္).

By Prof. E. Maung M.A.

ပႆတာတၝဲပႜန္ဂတး သြံခိုဟ္ ပႛဲဟာတ္ယာဲ

မတ္သာင္။ ။ ဟာတ္ယာဲ November 22,
ရန္တၞံကုဪတၝဲမန္ပႜန္ဂတးေပင္(၆၀)၀ါတုဲ ပႛဲဂိတုဂ်ဴလာင္ (၁ရ)ဂွ္ ဒက္ပတန္လ၀္ကမၼတှမေကႜာန္ဗဒွ္တၝဲပႜန္ဂတးမန္ေပင္(၆၀)၀ါမြဲ အတိုင္ဗြဲသၞ၀္၀ြံရ။
၁။ နာဲဟံင္ေကာန္ (ဥကၠ႒)
၂။ နာဲပညာမန္
၃။ နာဲသှရိမန္ဆာန္
၄။ နာဲပၞိက္ဆာန္
၅။ နာဲဗှထ၀္မန္ျဇာ
၆။ နာဲဗညာထ၀္၀င္
၇။ နာဲဃံင္မန္
၈။ နာဲမတ္ဒိပ္ ေလ၀္ေကာ္ နာဲမတ္သာင္ ေလ၀္ဂး
၉။ နာဲရတ္ရတ္
၁၀။ နာဲကသုမန္
၁၁။ နာဲဥကၠာမန္

ေပႝာ၀္ကုဪညးစွ္မြဲတႜဂွ္ နာဲမတ္ဒိပ္ကုဪနာဲရတ္ရတ္႓ါတႜဂွ္ ဒွ္ကမၼတှပႆတာတုဲ ဗီုဂွ္ ေကတ္ပႛဲ IMNA၊ အၥာဒှျဇာင္ဂွ္ အလကၤာမန္၊ ၾသန္ဂွ္ နာဲပၞိက္ဆာန္ ဖုဲဏာဖုဲနင္ ဂြံအာပႆတာမြဲတႝး ပႛဲအေမရိကာန္ေလ၀္ သြံခိုဟ္၊ ပႛဲဍဳင္႓င္ကံက္ေလ၀္ သြံခိုဟ္၊ ပႛဲဟာတ္ယာဲေလ၀္ သြံခိုဟ္ တက္လ၀္လၝီအိုတ္အာ လၞဳဟ္ မိသာယာေဂါ၀္ (႓င္ကံက္) သဒးကေလင္တက္တၞိ (၈၀၀)ပႜန္ေရာင္ဂွ္ မတ္သာင္ ဂြံပရိုင္ရ။ ပႛဲပႆတာဂွ္ ဒၞာႏူ႐ုပ္ကႛဳိပ္သၠဳိပ္မဒွ္လ်ဳင္မွာဇန္ဂမႜဳိင္ ႏြံမံင္တုဲ ပႆတာဂွ္ သြံၿဂိပ္ေကြံေကြံေရာင္ နာဲအံင္ထ၀္ ႏူဟာတ္ယာဲဂးတိုန္ရ။ ကာလတက္ဂွ္ ပႆတာမြဲတႝးမၢး ဒးကုဪ (၂၅)႓ါတ္တုဲ ဂေကာံကာပညာ ညးမႏြံပၞိက္ကုဪၾတးပႆတာတံဂွ္ မြဲတႝးမၢး (၃၀)ထေက၀္ သဒးသြံတုဲ (၅၀%) သဒးပႜဳပ္ကုဪဂေကာံေရာင္ ကမၼတှေဖ်ံလ၀္သၢဳတ္သြာတ္ရ။ ယ၀္သစိုတ္လုပ္စမိက္သဂြံၾတးပႆတာကီုမၢး ေကတ္အဆက္ကုဪမဂႝန္ 083 2965626 ညိ။ ယ၀္သၾကပ္ညန္မံင္ကုဪတိဍာ္ပယ်ဳဪမၢး ေကတ္အဆက္ကုဪနာဲအံင္မၝဳဪ ႐ုင္ဆက္ေဆာံေဗာ္ဍဳင္မန္တၞိပႛဲ၀င္ကမာန္ရ။
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Some Place-names in Monland (Lower Burma): Rangoon, ဒဂုင္၊လၢဳင္

So far as is known, of all the names by which Rangoon was called, Asitanjana (အသိတၪၥန) is the most ancient. It is a classical name, the literal meaning of which is " a town of collyrium or black colour". In those remote times Asitanjana was on the sea shore with its black colored ground covered with deep forest. Hence this name. In the Shwedagon Mediaeval Mon Inscription which was set up by Queen Shinsawbu and Dhammaceti in the 15th century, it is referred to as " the name of a town in Rammannadesa (ရာမညေဒသ), known during the lifetime of Lord Buddha."

Dr. Forchhammer, a German archaeologist, who served for some time as Superintendent, Archaeological Department, Burma, about three decades agao, writes in regard to the existence of Asitanjana as follows:_

"The Mahavagga and its commentary statre that the two merchants, Taphussa and Bhallika, came from Ukkala, and in the commentary to the Angutttaranikaya Buddhaghosa names the city from which they came and where they erected the pagoda after their return, namely, Asitanjana, which was the name of an ancient twon on the hills north-west of the Shwedagon pagoda in Ukkadesa (ဥကၠလေဒသ), the later Hamsavati (ဟံသာ၀တှ). There can be no doubt that Budddhaghosa (ဗုဒၶေဃာသ) refers in the cited passages to Further India and not to Orissa (ၾသရိႆ), and in the face of the unanimous statements of the native histories, the details of the Shwedagon inscriiptions, the evideences adduced from the Budddhist canon, the commentaries writen in India, and the total absence of reval claims or representations to the contrary, no rsasonable objections can be raised in connection the foundation of the Shwedagon Pagoda with Taphusssa (တဖုႆ) and Bhallika (ဘလႅိက) and to receive the existence of Asitanjananagara (အသိတၪၥနနဂရ) in Ukkaladesa (ဥကၠလေဒသ) in the 5th or 6th century before christ as an accredited fact in the early history of Burma."

ႈIt is stated in the Mon version of the History of Shwedagon Pagoda, the Slapat Wan Dhat Kyak Lagun (လၢဳင္) that Mount Singuttara (သိဂၤုတၱရ) (Mount Horn ) on which the Shwedagon Pagoda is situated had six other classical names, to wit, Trihakumbha (ႀတိဟကုမ ၻ), Sattabhummi (သတၱဘူမိ) , Dhannavati (ဓည၀တှ), Pokkaravati (ေပါကၡရ၀တှ), Bhuridatta (ဘူရိဒတၱ) and Siharaja had three hill-tops looking like water-pots. It was called Sattabhummi (သတၱဘူမိ) because it had seven kinds of earth: golden, silvery, red, white, black, sour and bitter. It was called Dhannavati (ဓည၀တှ) because it had abundance of grains and food. It was called Pokkharavati (ေပါကၡရ၀တှ) because 99 hillocks surrounded this Mount, by way of paying homage as if 99 lotuss opened out their blossoms altogether in homage to the sun. It was called Bhuridatta (ဘူရိဒတၱ) because it was the gift of an auspicious land. And it was called Siharaja (သှဟရာဇ) because from a distance it looked graceful and majestic like the lion.

The Sanskrit word, Trikumbha, is changed into Pali Tikumbha (တိကုမ ၻ) after dropping 'r' and 'h'. Then again Tikumbha cecomes "Tikum" (တိကုံ) "bha" being dropped. Again "Tikum" is corrupted into "Dagum" (ဒဂုံ) when "ti" and "k" are changed into 'da) and 'g' respectively. Hence he pagoda as well as the town has come to be called "Dagum".

Mention of this town as Dagum is frequently made in U Kala's History of Burma, the Glass Palace Chronicle and poems by Nawade, natshinnaung, Letwethondara, Seindakyawthu, etc. But in some Mon historical records, the name of the town is referred to as Lagan (လဂင္) and a story is attaced to it. It is said that there existed a very gig wood0oil tree, Dipterocarpus laevis (ကညင္ပင္) in that place. When a branch of the tree was cut down, it did not fall down to the ground but lay across the other branches of the tree. hence the place was called Lagan ( lagan in Mon means " to lie across"). The story went on to say that "Lagan" was changed into lagum (လဂုင္) later. I am inclined to thinmk that this story is an invented one by which the writer attempted to explain the meaning of the name "Lagun". it seems clear that Lagun is derived from "Dagum" rather than from "lagam". There are certain instances in Burmese where "D" is changed into "L".

In 1752, U Aung Zeya who later became king as Aluangpaya, rose against Banna Tala (ဗညားတလ) the Mon King, who ruled not only over Lower Burma but also over Upper Burma. Mon forces were defeated and twon after town fell into his hands. In 1755, he fought a great battle at Dagum, and captured the twon. he knew that his victory over Banna Tala at Dagum was decisive and so he held that the capture of this twon was in effect the end of the war. So he gave the new name of "Ran-kun" (ရန္ကုန္) to the town. As Ran (ရန္) means strife and Kun(ကုန္) the end, the name is meant to commemortate the end of the war.

By Prof. E. Maung M.A.

Regarding the name "Rangoon", I know you may have a different version. Feedback is welcome.

Thanksgiving Day in America

Here in the States, tomorrow is Thanksgiving Day. It is a gazetted holiday to celebrate on the fourth day of November, the end of the harvest season. Though it was originally a religious observance, it is now celebrated across America by the colorful Americans including Mon Buddhists. I was asked by some American friends if I enjoy eating Turkey-dinner on this occasion. I said No. However, we will take an advantage of the holiday managing a Mon Debate at the Mon Buddhist Temple, Ft. Wayne, IN. That was why I was IMed last night about how to debate in Mon by Lulu Mommom who won the first prize debate of Hoosier High school last week. Wow..she speaks Burmese and English fluently instead of Mon. I hope she will do well tomorrow and stand first at the Mon Debate too. Hope you the best, lulumommom.

And the following is an email sent from Africa. Hi Ashley and Ryan, I miss you too. Hope to see you next year. Wish me to be here until you are back home. I love your state, Tennessee, derived from Tanasi which pronunciation is close to Mon pronunciation of Tenasserim, Tanansi. OK...friends, brothers and sisters, wish all of you the best of the best on the earth.....!

Hey...in place of Ashley's picture, see her email sent to me. Well....here you go!


hello brother ravi!

ryan and i send our thanksgiving wishes and love to you! how will you spend your first thanksgiving in america? what are you giving thanks for? i hope you eat some turkey and dressing!!! do you still observe the traditional fast of monks where you do not eat after noon?

liz tells me you are trying to get ............! is she helping you with this process??? i do pray it works out for you. have you had any contact with your father in mon state?

i hope you get a chance to visit brother bill and ranger mike some time!!! i know they would love to see you. ryan and i hope to be home next summer for a visit. we will make a plan to see you if you are still in america!

how can i be praying for you?

with love--

ashley and ryan.

Some Place-names in Monland (Lower Burma)

The Place-names in Monland can be grouped in two classes. Mon literature refers to these two classes of place-names by Pali terms, Anwatthasanna (အႏြတၳသညာ) and Rulhisanna (႐ုဠွှသညာ). Anwatthasanna means "following its owner", and Rulhisanna means "aimless". Thus if the name " Lotus Lake", is given to a place where there is a lake with lotus flowers, it will Anwatthasanna, but if the name "Lotus Lake" is given to a village situated in a desert of sand, it will be "meaningless" and therefore Rulhisanna.

Many place-names in Monland are descriptive and have close associations with local geography or history. Thus the place name " Toungoo" means " the spur of a hill", and such names as " Tantabin" (the lone palm tree), " Nyaungbintha" (the pleasant banyan tree), "Taungtha" (pleasant hill) are descriptive of the local "geography", and a place name like "Yan-gon" (the end of strife) is descriptive of an incident in local history, namely the end of a war.

The Mon and Burmese as the people prefer all names to be descriptive, whether they are names of places or names of persons. for example, the name of the President of this Research Society means "conspicuous success", and my own name, "a man of peace". It is, therefore, not surprising that the Mon and Burmese always attempt to find the meaning behind each place name. In the case of Burmese place names, the meaning and the purport of each name are generally guessed, but in the case of Mon places names which have become Burmanised in course of time, wrong conjectures usually result.

These facts will be illustrated by my following study of some place names in Lower Burma. (To be continued)

by Professor E Maung, M.A.

အလုဪသှပႝာန္ကုဪေကင္ကာဍဳင္ကြာန္(၁)

ဆတ္လြဟ္ပႛဲဂႝိင္တုဲ အလုဪသှပႝာန္ အာမံင္က်ာ္တိုန္မံင္ဘာ လံလမံင္ရ။ ႓ိုန္ဂွ္ေလ၀္ ေဍံပန္သင္တံေရာင္ဂွ္ ညးဂွ္မြဲ ေထင္လ၀္ကုီေရာ။ လၞဳဟ္…သင္ေလ၀္ဟြံ႐ုဲ ခ႐ွ္ေလ၀္ဟြံပဲါ ဂႜာဲမံင္သႝ ပမံင္ဂဗုတ္ လုတ္မွာဖံက္ပႜန္ ပန္ဗာ္႓ုင္တက္ ထၸက္ဓဇုဪအၾကာသင္ ဆင္ေစွ္မံင္ကတိုင္နရက္ ေဒၢတ္ဗက္ေကြတ္ေဒ၀ဒတ္ ဂြံညာတ္ေကတ္နမတ္တုဲအိုတ္ရေသင္ဟာ။

ပႛဲသႝာံခေရတ္ ၁၉၉၀ ေတံ ဓဗုင္ဓဗင္တိတ္ကႜဳင္ ဒုင္ေပဲါ႐ုဲစွ္မာဲတုဲ ေဍံတံဟြံသၸစၞတ္သမီၱ္၊ ေဍံတံထိင္လ၀္အာဏာ ၂၀ သႝာံတုဲ ေကင္ကာအုပ္ဓုပ္ေဍံတံ ဗိုန္ခိုင္ ဗီုဆိင္လ၀္ေဍံတံကႅိဂြံတုဲမွ ေဍံေသႜာတ္ကယ်ဳိင္ပႝာန္တုဲ သၸသၞိင္မြဲအာယုက္ေရာင္ဂး။ ဂလာန္အေျပာံ ေဇ်ာံဟုီေကတ္သၞး တမ္ဟြံမြဲေကႝာတ္ဟြံမြဲ ညးဂွ္မြဲ သဂြံပေတွ္ညိေရာ။ အိုယ္…ကာလေတၞာ္ရံင္ လၞဳဟ္…တန္ဒွ္ဂႜာံလုပ္ ၂၀ သႝာံရသြံ။

ပႛဲသႝာံခေရတ္ ၁၉၉၉ ေတံ ဓဗုင္ဓဗင္တိတ္ကႜဳင္မြဲဗီုပႜန္။ အာဂတႏူဏံ ပတံႏူ ၂၀၁၀ သႝာံ စုဪုကုဪစိုပ္ ၂၀၄၀ သႝာံ ပြဳိင္ ၃၀ သႝာံဂွ္ ဗၞာသဒးဒွ္မြဲေရာင္၊ ေကာန္ဍဳင္အရင္ဂမႜဳိင္ သဒးံကႜက္အိုတ္အာေရာင္၊ အႏုဘၜဍဳင္ဗၞာ သဒးဗ်ာပ္ၾတးအာဍဳင္၀ုတ္ဒိုဟ္ဂမႜဳိင္ေရာင္ သာ္၀ြံ အလုဪသှပႝာန္တံ ေဖ်ံေဖ်ာန္လ၀္ရ။ ဂလာန္ဓဗုင္ဓဗင္၀ြံ အေရ၀္ဆဆုဪ အေရ၀္ဟြံမြဲကုဪၾကက္ အေရ၀္ျဇဲကၜ႓ၜသတ္ေရာင္ ဟီုဂြံဟာ။ အေရ၀္ကႜာေတံ႓ါခန္ ဍာံကႜဳင္တုဲ အေရ၀္၀ြံေလ၀္ သဒးဍာံေဟင္ ေဖ်င္လ၀္စိုတ္ဒတုဲဟြံဂြံ။ အေဃာခႛာ္အာ သတ္တာျပဟ္ ေကင္ဒွ္လ၀္မြဲဂႜံင္တုဲ ခယ်ေဍံဍံင္ဗက္မံင္ဇကုတြဳဪ လကိုတ္တၝဳဪမံင္လၞဳိန္ဂွ္ေလ၀္ ေဍံဟြံသပၸါယ္။

ရံင္လြဳဲလြာ္အလုဪသှပႝာန္တုဲ ႓ိုတ္ညာဏ္မႏြံ ခ်ပ္ဗစာရဏာအိုတ္ညိ။ ေပဲါတက္က်ာကႛဳိပ္ဖၜ ယ၀္သဟြံဒွ္၊ အလုဪသှပႝာန္ ယ၀္သဟြံေစွ္၊ ရဲရပ္လြဟ္ ယ၀္သဟြံမြဲ ဘ၀ေကာန္ဂကူမန္တံ သာ္လုဪအာစိုပ္မာန္ေရာ။ ပြဳိင္ ၃၀ သႝာံဓ၀္ ဂကူမန္ ေကႜံအာမာန္ဟာ။ လေဖ်ံလေဖ်ာန္ ၃၀ သႝာံကုဪ သၨဳိင္ေသႝာ၀္ဥပေဒေဍံတံ ခ်ဴဓဇက္လ၀္ဂွ္ ဗုီလုဪေဆင္စပ္မံင္ကီုေရာ။ သၞာန္၀ြံ ညးလုဪမြဲ ဒုင္လ်ဳိင္ဟီုသွ္ကုဪမာန္ေရာ။

Statement on the recent and ongoing peaceful protest against the Burmese military regime

We, Mon Sangha Organization of America (MSOA), strongly believe that the current situation in Burma is needed international attention in order to protect and support the peaceful determined demonstrations on the hiked prices on August 15, 2007.

We believe that those protesters are just addressing their grievances to the military regime for rising commodity prices, illegal detention, mistreatment of detainees, and discriminatory policy of the State Peace and Development Council (SPDC). But the SPDC responded to the peaceful demonstrations by arresting more than 100 of peace demonstrators. Thirteen of them are said to be sentenced at least 20 years in imprison for expressing their own opinions and beliefs.

We are also so regret to know that SPDC has failed to exercise sacred respect towards Buddhist monks who have shared their sympathy with the people being suffered from hi-rocketing fuel prices. During a peaceful demonstration in Pakhoku, the pro-SPDC’s members of the Union Solidarity and Development Association (USDA) tied a peaceful Buddhist monk demonstrator to an electric pole, beat him with a gun butt and released him without an apology. It is evident that SPDC has never trained its supporters to adopt a peaceful way to solve problems.

According to the Buddhism, if a ruler is wicked, unjust, oppressive, violent and corrupted, the people will react to topple him/her in one way or another because they see him/her as an unfit, incompetent, immoral, improper, and unworthy ruler. There is no doubt that General Than Shwe, the Chairman of SPDC who tortured Sangha and innocent people is seen as an unfit, immoral, and incompetent ruler

In the history of Burma, Buddhist Order has played a very important role in advising kings to be good rulers. The Sangharaja, (the Head of the Order) was automatically appointed as the adviser of the King. If he was informed or realized that the King, the head of the state, misruled and was unjust, he gave advice to the King. If the King refused to take his advice, he performed boycott against the King. This was called Pattanikujjana in Pali. For example, in the reign of King Narasu of Pagan Dynasty (AD 1160-1165?), King Narasu attempted to kill his father. But Pansakula Mahathera, the then Sangharaja, advised the king not to do so. When the king refused to take his advice, he boycotted the king by leaving Burma to Sri Lanka.

Therefore, we, the members of MSOA, urge:

The State Sanghamahanayaka Committee to boycott the SPDC by refusing to offer religions service to SPDC and support to the army servicemen, the Sangha and the people of Burma for the benefit of civilians.

The State Peace and Development Council to respect the people’s desire in 1990 election and to keep their promise to return their barracks.

United Nation Security Council to immediately discus issues on Burma and pressure the SPDC to initiate tripartite dialogue in order to find a genuine political solution in Burma.

Mon Sangha Organization of America

Media contact persons:

Ven. Ravika

Tel (330) 957-2896

မြန္အမ်ဳိးသားေရး၀၊ဒ က်ဆုံးလုနီးၿပီလား

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မြန္အမ်ဳိးသားေရး၀ါဒ က်ဆုံးလုနီးၿပီးလား

ေအာက္တိုဘာလ(၂၄)ရက္ေန႔တြင္ ေဂ်ာ့ဂ်္တကၠသိုလ္မွ မစၥတာစမစ္ဦးေဆာင္ေသာ အဖဲြ႕တစ္ဖြဲ႕သည္ အေမရိကေရာက္မြန္တို႔၏ အေျခအေနကို ေလ့လာရန္ အင္ဒီယားနားျပည္နယ္၊ ေဖါ့တ္၀ိန္းၿမိဳ႕၊ မြန္ဗုဒၶဘာသာေက်ာင္းသို႔ ေရာက္လာၾကရာ မြန္ျပည္ျပန္လည္ထူေထာင္ေရးေကာင္စီ(ေဖါ့တ္၀ိန္း)ဥကၠ႒ႏိုင္သက္လြင္က လက္ခံေတြ႕ဆုံသည္။ အဆိုပါေတြ႕ဆုံပြဲတြင္ မစၥတာစမစ္က ေမးခ်င္ရာေမးဟု ေမးခြင့္ျပဳသျဖင့္ စာေရးသူက မြန္ဘုရင့္ႏိုင္ငံေတာ္က်႐ႈံးၿပီးေနာက္ (၁၉)ႏွစ္အၾကာတြင္ အေမရိကာန္ျပည္ေထာင္စု ေမြးဖြားခ႔ဲေၾကာင္း၊ အေမရိကန္ျပည္ေထာင္စုသည္ ယခုအခါ၌ တတိယကမၻာတြင္ အင္အားအႀကီးဆုံးျဖစ္ေၾကာင္း၊ ထိုသို႔ျဖစ္ေအာင္ အေမရိကန္ျပည္ေထာင္စုကို မည္သည့္အရာက ေဆာင္က်ဥ္းေပးသည္ကို ပညာယူအတုခိုးလိုေၾကာင္း ေမးျမန္းျဖစ္သည္။

မစၥတာစမစ္ႏွင့္အဖြဲ႕က အေမရိကန္ျပည္ေထာင္စုတြင္ ေကာင္းမြန္မွ်တေသာတရားဥပေဒ၊ မတူကြဲျပားမႈကို လက္ခံႏိုင္ေသာ ျပည္သူမ်ား၊ တည္ၿမဲေသာအစိုးရႏွင့္ ဩဇာ႐ွိေသာဘုရားေက်ာင္းတို႔က အမွားအယြင္းမ႐ွိေအာင္ ကြပ္ကဲဆုံးျဖတ္ႏိုင္မႈေၾကာင့္ဟု ထင္ျမင္ေၾကာင္း ေျဖၾကားသည္။ မြန္ျပည္ျပန္လည္ထူေထာင္ေရးေကာင္စီ (ေဖါ့တ္၀ိန္း) အေထြေထြအတြင္းေရးမႈးႏိုင္မိုက္ကယ္မြန္က သင့္တင့္မွ်တေသာ အေျဖျဖစ္သည္ဟု မွတ္ခ်က္ျပဳသည္။ စာေရးသူကား ၿပီးျပည့္စုံေသာအေျဖဟုသာ ေျပာခ်င္သည္။

ႏိုင္ငံတစ္ႏိုင္ငံတြင္ ေကာင္းမြန္ၿပီး မွ်တေသာတရားဥပေဒ ႐ွိရန္ လိုအပ္သည္။ လူမႈေရးအသင္းအဖြဲ႕မ်ား အားေကာင္းၿပီး သာမန္ျပည္သူမ်ားအေနျဖင့္ တစ္ဦးခ်င္းတန္ဖိုးကို နားလည္အသိအမွတ္ျပဳရသည္။ အာဏာစက္႐ွိေသာအစိုးရအဖြဲ႕အစည္းႏွင့္ ဓမၼစက္႐ွိေသာဘာသာေရးအဖြ႕ဲအစည္းတို႔၏ အျပန္အလွန္ပူးေပါင္းေဆာင္႐ြက္မႈကလည္း မ်ားစြာ လိုအပ္သည္။ အေရးႀကီးၿပီး အေျဖတြင္ မပါ၀င္ေသာ အခ်က္တစ္ခုကား တရားေရးကို တည့္မတ္ေပးေသာ တရားသူႀကီးခ်ဳပ္၏အခန္းက႑ ျဖစ္သည္။

ႏွစ္ေပါင္း(၂၅၀)ေက်ာ္သမိုင္းကို သမင္လည္ျပန္ၾကည့္ေသာ္ မြန္အမ်ဳိးသားတို႔သမိုင္းေၾကာင္းသည္ အေကာင္းဘက္၌ မ႐ွိ။ ဗမာႏွင့္ထိုင္းတို႔၏ စနစ္တက် ဗိုလ္က်စိုးမိုးေရးဥပေဒ၊ လူမႈေရးအသင္းအဖြဲ႕မ်ား၏ အႏွိပ္ကြပ္ခံရမႈ၊ အျမင္ခ်င္းမတူျပည္သူမ်ားကို အျမစ္ျပတ္ေခ်မႈန္းမႈ၊ ေဖာက္ျပန္ေသာအစိုးရအဖြဲ႕ႏွင့္ ကိုယ္က်င့္တရားပ်က္ျပားေသာ ဘာသာေရးအဖြဲ႕အစည္းတို႔၏ အလြဲသုံးစားျပဳမႈ၊ တရားသူႀကီးမ်ား၏ တရားလြန္ဘက္လိုက္ဆုံးျဖတ္မႈတို႔ေၾကာင့္ မြန္အမ်ဳိးသားေရး၀ါဒသည္ မုန္တိုင္းၾကားမွ မီးပြားပမာ၊ လႈိင္းဂယက္ၾကားမွ ေရပြက္ပမာ က်ဆုံးလုနီးပါးအေျခသို႔ ဆိုက္ေရာက္ခဲ့ရသည္။ မြန္အခ်င္းခ်င္းမသင့္ျမတ္မႈ၊ ေခ်ာက္တြန္းမႈ၊ တကိုယ္ေကာင္းဆန္မႈ၊ အခြင့္အေရးယူမႈတို႔ေၾကာင့္လည္း မြန္အမ်ဳိးသားတို႔တြင္ ဘုံရန္သူကို အံတုႏိုင္ေသာ၊ ခိုင္မာေတာင့္တင္းေသာ အင္အားစုတစ္ရပ္ မေပၚခ႔ဲ။

မြန္အမ်ဳိးသားတို႔၏သမိုင္းကို ေလ့လာလွ်င္္ အခ်င္းခ်င္းမသင့္ျမတ္မႈအသြင္သဏၭာန္ကို အစဥ္ေတြ႕ရသည္။ မြန္တို႔သည္ အေ႐ွ႕ေတာင္အာ႐ွတြင္ အစဥ္အလာႀကီးမားသူ၊ ယဥ္ေက်းမႈအရာတြင္ အထက္တန္းက်သူ၊ မြန္ဟုဆိုသည့္အတိုင္း စိတ္ထားမြန္္ျမတ္သူဟု ႏွစ္ေပါင္းေထာင္ခ်ီ ေက်ာ္ၾကားခ႔ဲသည္။ ထိုေက်ာ္ၾကားမႈအားလုံးသည္ (၁၁) ရာစုတြင္ ခမာႏွင့္ဗမာတို႔၏လုယက္မႈေၾကာင့္ ေဒ၀ါလီခံလိုက္ရသည္။ (၁၈)ရာစုတြင္ ဗမာႏွင့္ထိုင္းတို႔၏ ပါးနပ္ေသာ ခါးပိုက္ႏႈိက္ပညာေၾကာင့္ ရွိသမွ်၊ စုသမ ွ် ျပာပုံဘ၀ ေရာက္ရျပန္သည္။ မြန္တို႔၏ လက္ရွိအေျခအေနသည္ လြန္ခဲ့ေသာ ႏွစ္ေပါင္းတစ္ေထာင္ေက်ာ္က အေျခအေနႏွင့္ လုံး၀ျခားနားသြားပါၿပီ။

လြန္ခဲ့ေသာ ဆယ္ႏွစ္က စာေရးသူ၏ ေမြးရပ္ဌာေနတြင္ ေန႔ကေလးထိန္းေက်ာင္းႏွင့္ ဘုန္းေတာ္ႀကီးသင္ပညာေရးေက်ာင္း တည္ေထာင္ဖြင့္လွစ္ရန္ မိမိ၏ အၾကံျပဳခ်က္ကို ရပ္ကြက္သံဃနာယကဥကၠ႒က ပ်က္ရယ္ျပဳခဲ့သည္။ သို႔ေသာ္ စစ္အစိုးရ၏ ဖိအားေၾကာင့္ မိမိကို ကန္႔ကြက္ခဲ့ေသာ ထိုဆရာေတာ္ကပင္ ဦးေဆာင္ၿပီး ဤႏွစ္တြင္ ကိုယ္ထူးကိုယ္ထမူလတန္းႀကိဳေက်ာင္းကို စတင္တည္ေဆာက္ေတာ့မည္ဟု သိရသည္။ ကြာျခားသည္မွာ မိမိတည္ေဆာက္ရန္ ရည္မွန္းထားေသာ ေက်ာင္းမွာ မြန္စာကို အဓိကသင္ၾကားမည္ျဖစ္ေသာ္လည္း ယခုတည္ေဆာက္မည့္ေက်ာင္းမွာ မြန္စာကို သင္ၾကားခြင့္ျပဳမည္မဟုတ္ေပ။

ဤသည္မွာ မြန္တို႔၏ သေဘာသဘာ၀တစ္ခုကို သတိထားမိသည္။ (၁၄)ရာစုတြင္ ျဗတၱဗသည္ ဗညားဦးကို ပုန္ကန္ရန္ မုတၱမကို ခ်ယ္လွယ္လုိေသာ စုခိုထိုင္းတို႔၏ အကူအညီကို ရယူခဲ့ဖူးသည္။ ေျမာင္းျမစားသမိန္ေလာက္ျဖားသည္ ဗညားႏြဲ႕ကို မရွိခိုးလုိ၊ အင္း၀ဘုရင္ မင္းႀကီးေစာစြာကဲကိုသာ ဦးတင္လိုသည္ဟု ဗဂိုးကို သိမ္းရန္ မ်က္စပစ္ခဲ့သည္။ သူ႔စနက္ေၾကာင့္ မြန္ႏွင့္ျမန္မာ ႏွစ္ေပါင္း (၄၀)ၾကာ စစ္ခင္းခဲ့ရသည္။

မြန္စစ္ဘုရင္ရာဇာဓိရာဇ္သည္ အနာသည္းလာေသာအခါ သူ႔သားေတြကို စိတ္မခ်သျဖင့္ သူမရွိေတာ့သည့္အခ်ိန္တြင္ ညီညီၫြတ္ၫြတ္ ရွိၾကရန္ မွာၾကားခဲ့သည္။ သူ႔မွာၾကားခ်က္ကို မည္သည့္သားကမွ် အေလးထားသည္ကို မေတြ႕ရ။ ဗညားဓမၼရာဇာ လုပ္ၾကံခံရသည္။ ဗညားရံ(ပ)က ဗမာေတြႏွင့္ ဆက္ၿပီး စစ္မတိုက္လိုသျဖင့္ ႏွမေတာ္ ရွင္ေစာပုကို အက်ယ္ခ်ဳပ္သေဘာျဖင့္ အင္း၀ဘုရင္ေက်ာ္စြာဆီမွာ ထားရသည္။ ၀ါရီ႐ူမင္းဆက္သည္ အခ်င္းခ်င္းသတ္ျဖတ္လာၾကရာ ေနာက္ဆုံး အင္း၀မွ ျပန္လြတ္လာေသာ ရွင္ေစာပုသာ က်န္ေတာ့သည္အထိ ျဖစ္သည္။ ရွင္ေစာပုသည္ အသက္ငါးဆယ္ေက်ာ္မွ မင္းျဖစ္သျဖင့္ ဗညားေထာ(မင္းအို)ဟူ၍လည္းေကာင္း၊ ဘာသာတရား၌ ေမြ႕ေလွ်ာ္သူ ျဖစ္သျဖင့္ ၀ိဟာရေဒ၀ီဟူ၍လည္းေကာင္း၊ ေလာက(၃)ပါးကို လင္းျဖာေစသူ၊ ျမင့္ျမတ္ေသာဥပေဒျဖင့္ သုံးေလာကကို အုပ္ခ်ဳပ္ႏိုင္စြမ္းသူ၊ မင္းတကာတို႔ထက္သာလြန္ျမင့္္ျမတ္သူ၊ အတုမရွိဘုရင္မႀကီးဟူ၍လည္းေကာင္း ေက်ာ္ၾကားခဲ့သည္။ ရွင္ေစာပုသည္ မြန္ျမန္မာကရင္ခ်င္း၀တို႔၏ ခ်စ္ခင္ျမတ္ႏိုးျခင္းကို ခံရၿပီး ေနာင္ႏွစ္ေပါင္းတစ္ရာအထိ ရာမညတိုင္းၿငိမ္းခ်မ္းသာယာ၀ေျပာေအာင္ စြမ္းေဆာင္ႏိုင္ခဲ့သည္။

ရွင္ေစာပုကို ဆက္ခံေသာ ဓမၼေစတီမင္းႀကီးသည္ မြန္ျမန္မာခ်စ္ၾကည္ေရးကို ဆက္လက္ထိန္းသိမ္းခဲ့သည္။ ေတာင္ငူႏွင့္ျပည္ကို ကိုယ္ပိုင္အုပ္ခ်ဳပ္ခြင့္ရေဒသမ်ားအျဖစ္ သတ္မွတ္ေပးၿပီး က်န္ေဒသမ်ားကို ကုသိမတိုင္း၊ ဟံသာ၀တီတိုင္း ႏွင့္ မုတိၱမတိုင္းဟူ၍ သတ္မွတ္ကာ တစ္တိုင္းလွ်င္ အုပ္ခ်ဳပ္ေရးဌာန (၃၂)ခုျဖင့္ ရာမညတိုင္းကို ဖြဲ႕စည္းခ႔ဲသည္ကို ေတြ႕ရသည္။ တစ္ႏိုင္ငံလုံးကို တစ္ခုတည္းေသာဥပေဒ၊ အေလးခ်ိန္ျဖင့္ အုပ္ခ်ဳပ္ႏိုင္ေအာင္ ဓမၼေစတီျဖတ္ထုံးကို ျမန္မာဘာသာသို႔ ျပန္ဆိုခဲ့သည္။ ဤဥပေဒကို္ ေနာက္ပိုင္းတြင္ လက္ရွိျမန္မာႏိုင္ငံတစ္၀န္းလုံး၊ လက္ရွိထိုင္းႏိုင္ငံ၊ အိႏၵိယႏိုင္ငံအေရွ႕ပိုင္း အာသံႏွင့္မဏိပူရအထိ က်င့္သုံးခ႔ဲသည္ကို ေတြ႕ရသည္။ ဓမၼေစတီမင္းႀကီးသည္ ရာမညတိုင္းကို ေလးစားေအာင္ အင္း၀၊ တ႐ုတ္၊ ထိုင္း၊ အိႏၵိယ၊ သီရိလကၤာႏိုင္ငံမ်ားကို သံတမန္နည္းအရ စည္း႐ုံးႏိုင္ခဲ့သည္။

မြန္ျမန္မာခ်စ္ၾကည္ေရးသည္ ဗမာ့အမ်ဳိးသားေရး၀ါဒီနႏၵဘုရင္လက္ထက္တြင္ လုံး၀နီးပါး ပ်က္စီးရသည္။ ထိုင္းကို စစ္ဆင္တိုက္ခိုက္ရန္ စစ္သားစုေဆာင္းရာတြင္ ဘုန္းေတာ္ႀကီးမ်ားကိုပါ လူထြက္ေစေသာအခါ မြန္ႏွင့္ျမန္မာပဋိပကၡႀကီးထြားလာရသည္။ မြန္တို႔သည္ မိမိ၏အမ်ဳိးသားေရး၀ါဒကို ေရွ႕တန္းတင္ရမည့္အစား ဗဂိုးတြင္ ႂကြင္းက်န္ရစ္ေသာဗမာႏွင့္ရွမ္းတို႔ကို စည္း႐ုံးရင္း မႏိုင္၀န္ထမ္းခဲ့ရသည္။ (၁၈)ရာစုတြင္ ေ႐ႊဘိုမွ အစြန္းေရာက္ဗမာ့အမ်ဳိးသားေရး၀ါဒီ ဦးေအာင္ေဇယ်က မြန္တို႔ကို မ်ဳိးျဖဳတ္တိုက္ပြဲ ဆင္ႏႊဲၿပီး ဗဂိုးနယ္တြင္ လူသတ္ပြဲက်င္းပေသာအခါက်မွ မြန္တို႔သည္ ႏွစ္ေပါင္းတစ္ရာေက်ာ္ မက္ခဲ့ေသာ အိပ္မက္မွ လန္႔ႏိုးလာၾကသည္။ သို႔ေသာ္ ေနာက္က်ခဲ့ပါၿပီ။ ႏွစ္ေပါင္းႏွစ္ရာေက်ာ္ အင္အားေမြးခဲ့ေသာဗမာႏွင့္ထိုင္းတို႔၏ က်ားကြက္ထဲ၌သာ အစားခံရင္း လုံးပါးပါးခဲ့ရသည္။