King Anawrahta (reigned 1044-77) was the first king
of all of Myanmar. He unified the Burman people, introduced them to
Theravada Buddhism and set Pagan on the road to magnificence and
splendor. During his reign Anawrahta united
the northern homeland of the Myanmar people with the Mon kingdoms of
the south. He extended his dominion as far north as the kingdom of
Nanchao. west to Arakan. south to the Gulf of Martaban (near what is now
Yangon) and as far east as what is now northern Thailand. [Source:
Myanmar Travel Information ~]
Historically verifiable Burmese history begins with
Anawrahta’s accession. In 1057 he captured the Mon city of Thaton. a
center of Indian civilization. Its fall led the other Mon rulers to
submit to the Burmans for the first time and this led to Burman
dominance of the Irrawaddy River delta.
Anawrahta was converted to Theravada Buddhism by a Mon monk. Shin
Arahan. As king. Anawrahta strove to convert his people from the
influence of the Ari. a Mahayana Tantric Buddhist sect that was at that
time predominant in central Myanmar. Primarily through his efforts.
Theravada Buddhism became the dominant religion of Myanmar and the
inspiration for its culture and civilization. He maintained diplomatic
relations with King Vijayabahu of Ceylon. who in 1071 requested the
assistance of Myanmar monks to help revive the Buddhist faith. The
Ceylonese king sent Anawrahta a replica of the Buddha's tooth relic.
which was placed in the Shwezigon pagoda at Pagan. ~
During his 33 year reign Anawrahta founded the Pagan
Empire, unifying for the first time the regions that would later
constitute the modern-day Burma. Anawrahta's successors by the late 12th
century had extended their influence farther south into the upper Malay
peninsula, at least to the Salween river in the east, below the current
China border in the farther north, and to the west, northern Arakan and
the Chin Hills. (The Burmese Chronicles claim Pagan's suzerainty over
the entire Chao Phraya river valley, and the Siamese chronicles include
the lower Malay peninsula down to the Straits of Malacca to Pagan's realm.) By the early 12th century, Pagan had emerged as a major power
alongside the Khmer Empire in Southeast Asia, recognized by the Chinese
Song Dynasty, and Indian Chola dynasty. Well into the mid-13th century,
most of mainland Southeast Asia was under some degree of control of
either the Pagan Empire or the Khmer Empire. [Source: Wikipedia +]
Anawrahta also implemented a series of key social,
religious and economic reforms that would have a lasting impact in
Burmese history. His social and religious reforms later developed into
the modern-day Burmese culture. The most important development was the
introduction of Theravada Buddhism to Upper Burma. During his reign
King Anawrahta was a prolific dam- and canal-builder, especially along
the Zawgyi river. He viewed his hydro projects as atonement for killing
his foster-brother Sokkate.
King Anawrahta and the Defeat of the Mon
In A.D. 1057 King Anawrahta defeated the Mon Kingdom
to the south, creating an empire that was nearly the shape and size of
present-day Myanmar as well as the Menam Valley in Thailand.
Anawrahta attacked in the Mon around the same time the First Crusade was
taking Jerusalem because the Mon king would not provide him with holy
relics and accurate scriptures he requested in his crusade to purify Pagan's Buddhism. When Mon was defeated Anawrahta invited their king and court to his palace and treated them like royal guests. [Source: W.E. Garret, National Geographic, March 1971.]
Anawrahta established his capital in Pagan with 30
elephant loads of Mon treasures and 30,000 Mon prisoner-artisans, which
included, according to one inscription, "such men as were skilled in
carving, and painting; masons, moulders of plaster and flower-patterns;
blacksmiths, silversmiths, braziers, founders of gongs and cymbals,
filigree flower-workers; doctors and trainers of elephants and horses;
makers of shields...cannon muskets, and bows, men skilled in frying,
poaching, baking...hairdressers, and men cunning in perfumes, odors,
flowers and the juices of flowers."
After defeating the Mon,King Anawrahta converted to
Therevada Buddhism and set in motion a merit-earning temple-building
campaign. He made Therevada Buddhism the official religion, driving out
other Buddhist sects and suppressing and regulating animists. Contact
with the Mons enriched Myanmar civilization. The Mons gave the Myanmar
an artistic and literary tradition and a system of writing. The earliest
extant Myanmar inscription. written in Mon characters appeared in 1058.
King Anawrahta and Theravada Buddhism
Aruguably King Anawrahta’s greatest and most lasting
achievement was was the introduction of Theravada Buddhism to Upper
Burma after Pagan's conquest of the Thaton Kingdom in 1057. Supported by
royal patronage, the Buddhist school gradually spread to the village
level in the next three centuries although Tantric, Mahayana, Brahmanic,
and animist practices remained heavily entrenched at all social strata.
[Source: Wikipedia]
A war broke out between King Anawrahta of Pagan and
the Mon King Manuhar. when King Manuhar refused to hand over sacred
Buddhist texts to Pagan. After the war. King Manuhar was captured and
was kept under restrictions for a long time in Pagan until his death. He
built Manuhar Temple while he was there.
According to baganmyanmar.com: “Anawrahta was a king
of strong religious zeal as well as one of great power. His clay votive
tablets, made to acquire merit, are found widely in Myanmar from Katha
in the north to Twante in the south. These votive tablets usually have,
on the obverse, a seated image of the Buddha in the earth-touching
attitude, with two lines underneath which express the essence of the
Buddhist creed: ‘The Buddha hath the causes told/ Of all things
springing from causes; / And also how things cease to be, / 'Tis this
the Mighty Monk proclaims.’
On the reverse would be the prayer: ‘Desiring that he may be freed from
samscira the Great Prosperous King Aniruddha himself made this image of
the Lord.’” [Source: baganmyanmar.com **]
“The chronicles relate that a monk from Thaton, Shin
Arahan, came to Anawrahta in Bagan and preached to him the Law, on which
Anawrahta was seized with an ecstasy of faith and said, "Master, we
have no other refuge than thee! From this day forth, my master, we
dedicate our body and our life to thee! And, master, from thee I take my
doctrine!" Shin Arahan further taught Anawrahta that without the
Scriptures, the Tipitaka, there could be no study, and that it was only
with the Tipitaka that the Religion would last long. Anawrahta, informed
that there were thirty sets of the Tipitaka at Thaton, sent an envoy
with presents to its king,Manuha, and asked for the Tipitaka. Manuha
refused, on which Anawrahta sent a mighty army, conquered Thaton, and
brought back the thirty sets of Tipitaka on Manuha's thirty-two white
elephants, as well as Manuha and his court and all manners of artisans
and craftsmen. **
“The establishment of Theravada Buddhism as the
dominant religion of Myanmar did not preclude the existence of other
schools and beliefs. Prior to the coming of Buddhism there existed in
Myanmar a folk religion which involved the worship of nats or spirits to
whom offerings were made. The spirits were not only those of nature,
but also of personages who had died a violent or tragic death. At Bagan
the cult of the Mahagiri ("Great Mountain") rato-brother and sister who
had their abode at Mount Popa, 40 miles to the southeast of Bagan-was
particularly strong This folk religion persisted in a symbiotic
existence with Theravada Buddhism at Bagan. But that was not all.
Mahayana Buddhism, with its pantheon of Bodhisattvas who had postponed
their entry into nirvana to help their fellow creatures find salvation,
also continued to have a tenuous presence at Bagan, a presence which can
be detected in some of the details of the monuments. There was a
presence too of Hinduism, which the court drew upon for some of its
rituals and ceremonies.” **
Pagan Empire Under King Anawrahta
Anawrahta proved an energetic king. His acts as king
were to strengthen his kingdom's economic base. In the first decade of
his reign, he invested much effort into turning the arid parched lands
of central Burma into a rice granary, successfully building/enlarging
weirs and canals, mainly around the Kyaukse district, east of Pagan. The
newly irrigated regions attracted people, giving him with an increased
manpower base. He graded every town and village according to the levy it
could raise. The region, known as Ledwin (lit. "rice country"), became
the granary, the economic key of the north country. History shows that
one who gained control of Kyaukse became kingmaker in Upper Burma.
[Source: Wikipedia +]
By the mid-1050s, Anawrahta's reforms had turned Pagan
into a regional power, and he looked to expand. Over the next ten
years, he founded the Pagan Empire, the Irrawaddy valley at the core,
surrounded by tributary states. Anawrahta began his campaigns in the
nearer Shan Hills, and extended conquests to Lower Burma down to the
Tenasserim coast to Phuket and North Arakan. Estimates of the extent of
his empire vary greatly. The Burmese and Siamese chronicles report an
empire which covered the present-day Burma and northern Thailand.
The Siamese chronicles assert that Anawrahta conquered the entire Menam
valley, and received tribute from the Khmer king. One Siamese chronicle
states that Anawrahta's armies invaded the Khmer kingdom and sacked the
city of Angkor, and another one goes so far as to say that Anawrahta
even visited Java to receive his tribute. +
Archaeological evidence however confirms only a
smaller empire of the Irrawaddy valley and nearer periphery. Anawrahta's
victory terracotta votive tablets emblazoned with his name in Sanskrit
have been found along the Tenasserim coastline in the south, Katha in
the north, Thazi in the east and Minbu in the west. In the northeast, a
series of 43 forts Anawrahta established along the eastern foothills,
of which 33 still exist as villages, reveal the effective extent of his
authority. Moreover, most scholars attribute Pagan's control of
peripheral regions (Arakan, Shan Hills) to later kings—Arakan to
Alaungsithu, and cis-Salween Shan Hills to Narapatisithu. (Even those
latter-day kings may not have had more than nominal control over the
farther peripheral regions. For example, some scholars such as Victor
Lieberman argue that Pagan did not have any "effective authority" over
Arakan. +
At any rate, all scholars accept that during the 11th
century, Pagan consolidated its hold of Upper Burma, and established its
authority over Lower Burma. The emergence of Pagan Empire would have a
lasting impact on Burmese history as well as the history of mainland Southeast Asia.
The conquest of Lower Burma checked the Khmer Empire's encroachment
into the Tenasserim coast, secured control of the peninsular ports,
which were transit points between the Indian Ocean and China, and
facilitated growing cultural exchange with the external world: Mons of
Lower Burma, India and Ceylon. Equally important was Anawrahta's
conversion to Theravada Buddhism from his native Ari Buddhism. The
Burmese king provided the Buddhist school, which had been in retreat
elsewhere in South Asia and Southeast Asia, a much needed reprieve and a
safe shelter. By the 1070s, Pagan had emerged as the main Theravada
stronghold. In 1071, it helped to restart the Theravada Buddhism in
Ceylon whose Buddhist clergy had been wiped out by the Cholas. Another
key development according to traditional scholarship was the emergence
of the Burmese script, believed to have been derived from the Mon script
in 1058, one year after the conquest of Thaton. However recent
research, though not yet settled, suggests that the Burmese script may
have been derived in the 10th century from the Pyu script instead. +
Pagan Kings After Anawrahta
Anawrahta was followed by a line of able kings who
cemented Pagan's place in history. Pagan entered a gilded age that would
last for the next two centuries. Aside from a few occasional
rebellions, the kingdom was largely peaceful during the period.
King Anawrahta was succeeded by King Kyansittha (r.
1084–1113), a ruthless general who fell in love with Anawrahta’s wife
and later took over the throne. King Alaungsithu (1113–1167) came to
power in 1113. He presided over Pagan when it was a great trading empire
and even captained a ship with a crew of 800 to Ceylon, which was over
1,500 miles away. Also regarded as a poet, he was smothered to death by
his own son, Narathu, on a terrace of Schwegugyi Temple. By one count
Alaungsithu had reached the age of 101 and his son was impatient to
claim the throne.
After killing his father, King Narathu (1160-65)
secured the throne by killing his uncle, his own wife and son and
poisoned his older half brother who was heir to the throne and married
one of his father’s mistresses. He in turn was murdered in 1170.
Although there is no evidence to back up the claim, it is said he was
stabbed to death by his Hindu wife because she found his toilet habits
offensive. He in turn is said to have killed one of his wives by
stabbing her through the heart with a sword after she complained that he
never washed.
King Thisithus Dhamana reportedly drank a
life-prolonging elixir made from the hearts of 6,000 humans. King
Narathihapate (1256–1287) is was said never sat down to fewer than 300
curries a day. The way some Burmese bring out dish after dish for their
guests from their small kitchens detached from their houses, you just
might believe them.
Pagan Grows and Matures Under Kings Kyansittha and Alaungsithu
King Kyansittha (r. 1084–1113) successfully melded the
diverse cultural influences introduced into Pagan by Anawrahta's
conquests. He patronized Mon scholars and artisans who emerged as the
intellectual elite. He appeased the Pyus by linking his genealogy to the
real and mythical ancestors of Sri Ksetra, the symbol of the Pyu golden
past, and by calling the kingdom Pyu, even though it had been ruled by a
Burman ruling class. He supported and favored Theravada Buddhism while
tolerating other religious groups. To be sure, he pursued these policies
all the while maintaining the Burman military rule. By the end of his
28-year reign, Pagan had emerged a major power alongside the Khmer
Empire in Southeast Asia, recognized as a sovereign kingdom by the
Chinese Song Dynasty, and the Indian Chola Dynasty. Several diverse
elements—art, architecture, religion, language, literature, ethnic
plurality—had begun to synthesize. [Source: Wikipedia +]
Pagan's rise continued under Alaungsithu (r.
1113–1167), who focused on standardizing administrative and economic
systems. The king, also known as Sithu I, actively expanded frontier
colonies and built new irrigation systems throughout the kingdom. He
also introduced standardized weights and measures throughout the country
to assist administration as well as trade. The standardization provided
an impetus for the monetization of Pagan's economy, the full impact of
which however would not be felt until later in the 12th century. The
kingdom prospered from increased agricultural output as well as from
inland and maritime trading networks. Much of the wealth was devoted to
temple building. Temple building projects, which began in earnest during
Kyansittha's reign, became increasingly grandiose, and began to
transition into a distinctively Burman architectural style from earlier
Pyu and Mon norms. By the end of Sithu I's reign, Pagan enjoyed a more
synthesized culture, an efficient government and a prosperous economy.
However a corresponding growth in population also put pressure on "the
fixed relationship between productive land and population", forcing the
later kings to expand. +
Dr. Richard M. Cooler wrote in “The Art and Culture of
Burma”: “Most of the major monuments at Pagan were built in the century
following the death of King Anawrahta, particularly during the reigns
of his son) King Kyanzittha (1084-1112) and King Narapatizithu
(1170-1211). In fact so many temples were constructed that the 12th
century is known as the Golden Age of Burmese Temple Building. The
prototypic forms for both the Burmese stupa and the Burmese temple date
to this time, although in later periods the stupa instead of the temple
becomes the preferred building type. Also in the 12th century Pagan
became an international center for Buddhist learning. [Source: “The Art
and Culture of Burma,” Dr. Richard M. Cooler, Professor Emeritus Art
History of Southeast Asia, Former Director, Center for Burma Studies =]
“Burma became more culturally cohesive under King
Anawrahta’s second successor, King Kyanzittha, who was also an ardent
Buddhist.. Kyanzittha was a builder of impressive temples such as the
Nagayon, the Abeyadana, and the Ananda - one of the few temples to
remain in constant use since it was created and the object of national
pilgrimage. With in the brick walls of Pagan, he also built a fabulous
palace that he had described in great detail in a lengthy inscription.
The third great king Narapatisithu, constructed three great temples
including the Dhamma-yazika stupa, one of the largest pentagonal
buildings in the world. =
Pagan at Its Peak
Pagan reached the height of political and
administrative development during the reigns of Narapatisithu (Sithu II;
r. 1174–1211) and Htilominlo (r. 1211–1235). The kingdom's borders
expanded to its greatest extent. Military organization and success
reached their zenith. Monumental architecture achieved a qualitative and
quantitative standard that subsequent dynasties tried to emulate but
never succeeded in doing. The court finally developed a complex
organization that became the model for later dynasties. the agricultural
economy reached its potential in Upper Burma. The Buddhist clergy, the
sangha, enjoyed one of its most wealthy periods. Civil and criminal laws
were codified in the vernacular, Burmese, to become the basic
jurisprudence for subsequent ages. [Source: Wikipedia +]
Sithu II formally founded the Palace Guards in 1174,
the first extant record of a standing army, and pursued an expansionist
policy. Over his 27-year reign, Pagan's influence reached further south
into the Malay peninsula, at least to the Salween river in the east and
below the current China border in the farther north. (Burmese
chronicles also claim trans-Salween Shan states, including Kengtung and
Chiang Mai.) Continuing his grandfather Sithu I's policies, Sithu II
expanded the agricultural base of the kingdom with new manpower from the
conquered areas, ensuring the needed wealth for a growing royalty and
officialdom. Pagan dispatched governors to supervise more closely ports
in Lower Burma and the peninsula. In the early 13th century, Pagan,
alongside the Khmer Empire, was one of two main empires in mainland
Southeast Asia. +
His reign also saw the rise of Burmese culture which
finally emerged out of the shadows of Mon and Pyu cultures. With the
Burman leadership of the kingdom now unquestioned, the term Mranma
(Burmans) was openly used in Burmese language inscriptions. The Burmese
script became the primary script of the kingdom, replacing Pyu and Mon
scripts. His reign also saw the realignment of Burmese Buddhism with
Ceylon's Mahavihara school. The Pyus receded into the background, and
by the early 13th century, had largely assumed the Burman ethnicity. +
During this time the languages spoken in the Pagan
kingdom were Burmese, Mon, Pyu. The main religions were Theravada
Buddhism, Mahayana Buddhism, and animism. The population in 1210 was
estimated to be between 1.5 to 2 million.
Decline of Pagan
The Pagan kingdom went into decline in the mid-13th
century as the continuous growth of tax-free religious wealth by the
1280s had severely affected the crown's ability to retain the loyalty of
courtiers and military servicemen. This ushered in a vicious circle of
internal disorders and external challenges by the Arakanese, Mons,
Mongols and Shans. Repeated Mongol invasions (1277–1301) toppled the
four-century-old kingdom in 1287. The collapse was followed by 250 years
of political fragmentation that lasted well into the 16th century.
[Source: Wikipedia +]
Sithu II's success in state building created stability
and prosperity throughout the kingdom. His immediate successors
Htilominlo and Kyaswa (r. 1235–1249) were able to live off the stable
and bountiful conditions he passed on with little state-building on
their part. Htilomino hardly did any governing. A devout Buddhist and
scholar, the king gave up the command of the army, and left
administration to a privy council of ministers, the forebear of the
Hluttaw. But the seeds of Pagan's decline were sowed during this
seemingly idyllic period. The state had stopped expanding but the
practice of donating tax-free land to religion had not. The continuous
growth of tax-free religious wealth greatly reduced the tax base of the
kingdom. Indeed, Htilominlo was the last of the temple builders although
most of his temples were in remote lands not in the Pagan region,
reflecting the deteriorating state of royal treasury. +
By the mid-13th century, the problem had worsened
considerably. The Upper Burma heartland over which Pagan exercised most
political control had run out of easily reclaimed irrigable tracts. Yet
their fervent desire to accumulate religious merit for better
reincarnations made it impossible for Pagan kings to halt entirely their
own or other courtiers' donations. The crown did try to reclaim some of
these lands by periodically purging the clergy in the name of Buddhist
purification, and seizing previously donated lands. Although some of the
reclamation efforts were successful, powerful Buddhist clergy by and
large successfully resisted such attempts. Ultimately, the rate of
reclamation fell behind the rate at which such lands were dedicated to
the sangha. (The problem was exacerbated to a smaller degree by powerful
ministers, who exploited succession disputes and accumulated their own
lands at the expense of the crown.) By 1280, between one and two-thirds
of Upper Burma's cultivatable land had been donated to religion. Thus
the throne lost resources needed to retain the loyalty of courtiers and
military servicemen, inviting a vicious circle of internal disorders and
external challenges by Mons, Mongols and Shans. +
Mongol Invasion of Pagan
Beginning in the early 13th century, the Shans began
to encircle the Pagan Empire from the north and the east. The Mongols,
who had conquered Yunnan, the former homeland of the Burmans in 1253,
began their invasion of Burma in 1277, and in 1287 sacked Pagan, ending
the Pagan kingdom's 250-year rule of the Irrawaddy valley and its
periphery. Pagan's rule of central Burma came to an end ten years later
in 1297 when it was toppled by Myinsaing. [Source: Wikipedia +]
The first signs of disorder appeared soon after
Narathihapate's accession in 1256. The inexperienced king faced revolts
in Arakanese state of Macchagiri (present-day Kyaukpyu District) in the
west, and Martaban (Mottama) in the south. The Martaban rebellion was
easily put down but Macchagiri required a second expedition before it
too was put down. The calm did not last long. Martaban again revolted
in 1281. This time, Pagan could not do anything to retake Martaban
because it was facing an existential threat from the north.
The Mongols under Kublai Khan demanded tribute, in
1271 and again in 1273. When Narathihapate refused both times, the
Mongols systematically invaded the country. In 1277, Kublai Khan
attacked Pagan after the conquest of Yunnan, reportedly after the
eccentric King Narathihapate—"the swallower of 300 dishes of curry
daily"— refused to pay a tribute and murdered an envoy sent by the Great
Khan. During his rule much of the kingdom’s resources was spent on
temple building and other indulgences that bankrupted Pagan and made it
ripe for defeat.
The first invasion in 1277 defeated the Burmese at the
battle of Ngasaunggyan, and secured their hold of Kanngai (modern-day
Yingjiang, Yunnan, 112 kilometers north of Bhamo). In 1283–84, their
forces moved south and occupied Bhamo. In 1287, Mongol armies invaded
farther south once again. Instead of defending the country, the king
fled Pagan for Lower Burma where he was assassinated by one of his sons.
There some difference in opinion as to exactly how the
Mongols defeated the Burmese. Marco Polo reported that Kublai Khan
defeated the Southeast Asian empire with only jugglers and clowns, while
the Burmese claim the Great Khan employed six million horsemen and
twenty million foot soldiers. Most historian believe the Mongol-Chinese
force consisted of 12,000 horsemen and a smaller number of foot
soldiers.
The crucial battle took place in Vochan
(Ngasaungsyan), 350 miles north of Pagan, near the Chinese border.
Mongol horses initially shied away when they confronted a Burmese army
consisted of 2,000 battle elephants and thousands of foot soldiers. But
ultimately the Mongol-Chinese force prevailed after Kublai Khan's
forces lured the Burmese army into a forest. Mounted Mongol archers
outmaneuvered and "made pincushions of Pagan's vaunted war elephants”
and “shattered the elephant cavalry's myth of invincibility." After that
Pagan was easily taken. Fearing the wrath of the Mongols, the Burmese
king abandoned the city and fled down the Irrawaddy.
It is not clear whether the Mongols Khan every
occupied Pagan. Recent research indicates that Mongol armies may not
have reached Pagan itself, and that even if they did, the damage they
inflicted was probably minimal. But the damage was already done. All
the vassal states of Pagan revolted right after the king's death, and
went their own way. In the south, Wareru, the man who had seized the
governorship of Martaban in 1281, consolidated Mon-speaking regions of
Lower Burma, and declared Ramannadesa (Land of the Mon) independent on 4
April 1287. In the west too, Arakan stopped paying tribute. The
chronicles report that the eastern territories including trans-Salween
states of Keng Hung, Kengtung and Chiang Mai stopped paying tribute
although most scholars attribute Pagan's limits to the Salween. At any
rate, the 250-year-old Pagan Empire had ceased to exist.
Disintegration and Fall of Pagan
After their 1287 invasion, the Mongols moved farther
south to Tagaung but refused to fill in the power vacuum they had
created. Indeed, Emperor Kublai Khan never sanctioned an actual
occupation of Pagan. His real aim appeared to have been "to keep the
entire region of Southeast Asia broken and fragmented." At Pagan, one
of Narathihapate's sons Kyawswa emerged king of Pagan in May 1289. But
the new "king" controlled just a small area around the capital, and had
no real army. The real power in Upper Burma now rested with three
brothers, who were former Pagan commanders, of nearby Myinsaing. When
the Hanthawaddy Kingdom of Lower Burma became a vassal of Sukhothai in
1294, it was the brothers, not Kyawswa, that sent a force to reclaim the
former Pagan territory. Though the army was driven back, it left no
doubt as to who held the real power in central Burma. In the following
years, the brothers, especially the youngest Thihathu, increasingly
acted like sovereigns. [Source: Wikipedia +]
To check the increasing power of the three brothers,
Kyawswa submitted to the Mongols in January 1297, and was recognized by
the Mongol emperor Temür Khan as viceroy of Pagan on 20 March 1297. The
brothers resented the new arrangement as a Mongol vassalage as it
directly reduced their power. On 17 December 1297, the three brothers
overthrew Kyawswa, and founded the Myinsaing Kingdom. The Mongols did
not know about the dethronement until June–July 1298. In response, the
Mongols launched another invasion, reaching Myinsaing on 25 January 1301
but could not break through. The besiegers took the bribes by the three
brothers, and withdrew on 6 April 1301. The Mongol government at
Yunnan executed their commanders but sent no more invasions. They
withdrew entirely from Upper Burma starting on 4 April 1303. +
By then, the city of Pagan, once home
to 200,000 people, had been reduced to a small town, never to regain
its preeminence. (It survived into the 15th century as a human
settlement.) The brothers placed one of Kyawswa's sons as the governor
of Pagan. Anawrahta's line continued to rule Pagan as governors under
Myinsaing, Pinya and Ava kingdoms until 1369. The male side of Pagan
ended there although the female side passed into Pinya and Ava royalty.
But the Pagan line continued to be claimed by successive Burmese
dynasties down to the last Burmese dynasty. +
Legacy of Pagan
The kingdom of Pagan, the "charter polity" of Burma,
had a lasting impact on Burmese history and the history of mainland
Southeast Asia. The success and longevity of Pagan's dominance over the
Irrawaddy valley enabled the ascent of Burmese language and culture, and
the spread of Burman ethnicity in Upper Burma and laid the foundation
for their continued spread elsewhere in later centuries. The 250-year
rule left a proven system of administrative and cultural norms that
would be adopted and extended by successor kingdoms—not only by the
Burmese-speaking Ava Kingdom but also by the Mon-speaking Hanthawaddy
Kingdom and Shan-speaking Shan states. [Source: Wikipedia +]
Continued cultural integration in an otherwise
politically fragmented post-Pagan Burma set the stage for a resurgence
of a unified Burmese state in the 16th century. An apt comparison can be
made with the Khmer Empire, the other Southeast Asian Empire that
Mongol invasions toppled. Various Tai-Shan peoples, who came down with
the Mongols, came to dominate the political landscapes of the two former
empires. Whereas Burma would see a resurgence, the post-Mongol Khmer
state was reduced to a mere shadow of her former self, never to regain
her preeminence. Only in the former Khmer Empire, did the Thai/Lao
ethnicity and Thai/Lao languages spread permanently at the expense of
the Mon-Khmer speaking peoples, not unlike the Burman takeover of the
Pyu realm four centuries earlier. In Burma, the result was the opposite:
the Shan leadership, as well as lowland Shan immigrants of Myinsaing,
Pinya, Sagaing and Ava Kingdoms came to adopt Burmese cultural norms,
the Burmese language, and the Burman ethnicity. The convergence of
cultural norms around existing Pagan-centered norms, at least in the
Irrawaddy valley core, in turn facilitated the latter-day political
reunification drives of Toungoo and Konbaung dynasties. +
The Pagan Empire also changed the history of mainland
Southeast Asia. Geopolitically, Pagan checked the Khmer Empire's
encroachment into the Tenasserim coast and upper Menam valley.
Culturally, the emergence of Pagan as a Theravada stronghold in the face
of an expanding Hindu Khmer Empire from the 11th to 13th centuries
provided the Buddhist school, which had been in retreat elsewhere in
South Asia and Southeast Asia, a much needed reprieve and a safe
shelter.[105] Not only did Pagan help restart Theravada Buddhism in
Ceylon but the over two centuries of patronage by a powerful empire made
Theravada Buddhism's later growth in Lan Na (northern Thailand), Siam
(central Thailand), Lan Xang (Laos), and Khmer Empire (Cambodia) in the
13th and 14th centuries possible.
Image Sources:
Text Sources:
New York Times,
Washington Post,
Los Angeles Times,
Times of London,
Lonely Planet Guides,
The Irrawaddy, Myanmar Travel Information Compton’s Encyclopedia,
The Guardian,
National Geographic,
Smithsonian magazine,
The New Yorker, Time,
Newsweek,
Reuters, AP, AFP,
Wall Street Journal,
The Atlantic Monthly,
The Economist,
Global
Viewpoint (Christian Science Monitor),
Foreign Policy, burmalibrary.org,
burmanet.org,
Wikipedia,
BBC, CNN, NBC News,
Fox News
and various
books and other publications.
© 2008 Jeffrey Hays
Last updated May 2014
http://factsanddetails.com/southeast-asia/Myanmar/sub5_5a/entry-2999.html
!['ပ်ဴႏိုင္ငံတြင္ ေထရ၀ါဒ က်ယ္ျပန္႔စြာ ထြန္းကားျခင္း လံုး၀(လံုး၀) မရွိ
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ေဒါက္တာသန္းထြန္းက " ျမန္မာ့သမိုင္းတြင္ ေလာကီပညာအေရးပါပံု "
ျမန္မာေတြအတြက္ ေလာကီပညာဟာ အင္း၊ အိုင္ ၊ ခလဲ့၊ လက္ဖြဲ႕ ၊ ဂါထာ၊ မႏၲန္၊ ပီယ၊ ေဗဒင္ ယၾတာ၊ အတိတ္၊ နိမိတ္ ၊ တေဘာင္၊ စနည္း ၊ ဘေဝါ ဆိုျပီးရွိပါတယ္။ အင္း၊ အိုင္ ၊ ခလဲ့၊ လက္ဖြဲ႕ ၊ ဂါထာ၊ မႏၲန္၊ ပီယ စတာေတြကို ပထမအုပ္စု ၊ ေဗဒင္ ယၾတာကို ဒုတိယအုပ္စု ၊ နိမိတ္ ၊ တေဘာင္ ၊ စနည္း ၊ ဘေဝါ စတာေတြကို တတိယအုပ္စုုဆိုျပီးအုပ္စု သုံးစုခြဲလို႕ရမယ္ထင္ပါတယ္။
ေလာကီပညာ ေမွာ္ပညာဆိုတာ ယံုၾကည္မႈကိုအေျခခံကာ ျဖစ္တည္လာျခင္းျဖစ္ျပီး သမိုင္း မတင္ မွီေခတ္ ကာလကတည္းကရွိခဲ့တယ္လို႕ ယူဆႏိုင္ပါတယ္။
လြန္ခဲ့တဲ့အႏွစ္တစ္ေသာင္းေက်ာ္ကျဖစ္တဲ့ ျပဒါးလင္းဂူ ( ပဒတ္လိုဏ္ဂူ ) နံရံေပၚမွာေရးခဲ့တဲ့ အ႐ုပ္ေတြထဲက သမင္႐ုပ္ ၊ ႏြား႐ုပ္ ႏွင့္ ေမွာ္ဆရာ႐ုပ္ေတြဟာ သာမန္႐ိုး႐ိုး အ႐ုပ္ေတြမဟုတ္ပါ။
ေမွာ္ဆရာက ရြတ္ဖတ္ျပီး အ႐ုပ္ကိုလွံနဲ႕ထိုးၾကရင္ ေနာက္တစ္ေန႕ အမဲလိုက္တဲ့အခါ သားေကာင္ေတြရမယ္လို႕ ယံုၾကည္ခ်က္မႈနဲ႕ ဂူနံရံမွာေရးဆြဲခဲ့တာျဖစ္မယ္လို႕ ခန္႕မွန္းၾကပါတယ္။ ဒါဟာ အတူကိုအတုလုပ္တဲ့ (Sympathetic Magic) ေမွာ္အတတ္လို႕ ထင္ျမင္ခ်က္ ေပးထားပါ တယ္။ အဲဒိ ေလာကီပညာဆိုင္ရာ ယံုၾကည္မႈဟာ ယေန႕ေခတ္သစ္ျမန္မာ့ယဥ္ေက်းမႈမွာေတာင္ ရွိေနပါေသးတယ္။
ပညာရွင္တခ်ိဳ႕က ျမန္မာ့ေလာ့ကီပညာဟာ သေရေခတၱရာ ေခတ္ ေလာက္ကတည္းက စတယ္ လို႕ဆိုပါတယ္။ ေဒါက္တာသန္းထြန္းရဲ့ ျမန္မာ့သမိုင္းပံုစာအုပ္ထဲက " ပ်ဴ " စာတမ္းငယ္ထဲမွာေတာ့ ပ်ဴေတြဟာ သူတစ္ပါးအသက္ မသတ္လိုလို႕ ပိုးထည္မဝတ္ ၊ သို႕ေသာ္ ေဗဒင္ေမးဝါသနာပါတယ္ လို႕ဆိုထားပါတယ္။
ဒီအတတ္ပညာမ်ားသည္ ေထရ၀ါဒအလြန္ ထြန္းကားေနသည္ ဆိုေသာ ထိုပ်ဴေခာတ္တြင္ ရွိေနသည္ဟု ဆိုထားေသာေၾကာင့္ ထိုအတတ္အေၾကာင္း ထည့္ေျပာရမည္ ျဖစ္သည္
ထိုအတတ္ပညာကို တႏၱရ ၀ါဒဟု ေခၚပါတယ္ တႏၱရ ဆိုတာ အနက္ က က်မ္းစာ လို႔ ျပန္တယ္
အဲဒီက်မ္းစာမွာ ဘာေတြ ပါသလဲ ဆိုရင္ မႏၱာန္ မႏၱရား ေမွာ္ အင္း အိုင္ ခလွဲ႔ လက္ဖြဲ႔ စတဲ့ အေၾကာင္းေတြ ေရးထားတဲ့ က်မ္းကို ေခၚဆိုပါတယ္
တႏၱရဟာ ကရိယ။က်ာရယ။ေယာဂ။အႏုတၱရေယာဂ ဆိုျပီး ေလးမ်ိဳး ကြဲပါတယ္
အႏုတၱရေယာဂ ကေတာ့ အျမတ္ဆံုးနဲ႔ အနက္နဲဆံုးပါပဲ
တႏၱရဟာ မဟာယာနသုတၱံမ်ားနဲ႔ မေရွးမေႏွာင္းမွာ ေပၚလာတယ္ ဒါေပမယ့္လို႔ အႏုတၱရေယာဂ ကေတာ့့့ တျဖည္းျဖည္း ၾကီးထြားေပၚေပါက္လာတာပါ ဒီ၀ါဒမွာ အဆင့္ ၇ ဆင့္ရွိတယ္ စာရွည္မွာ စိုးလို႔ မျပေတာ့ပါ
ေနာက္တစ္ခုက သတၱိ၀ါဒ ဒါက သွ်ီ၀နဲ႔ ွဇနီးေတြ ျဖစ္တဲ့ နတ္ဘုရားမေတြ ကိုပူေဇာ္တာ မိန္းမေတြ အမ်ားၾကီးရွိေပမယ့္လို႔ ထင္ရွားတာက ေဒ၀ီ ႏုရဂါ ကာလီ ဆိုတာေတြပဲ ဒီ၀ါဒက ဟိႏၵဴနဲ႔ အာရယာန္ မဟုတ္သူေတြ ပူးေပါင္းျပီး ေပၚထြက္လာတယ္လို႔ ဆိုထားတယ္
၅-၆ ရာစုေတြမွာ အိႏၵိယဘာသာေတြကို တႏၱရ နဲ႔ သတၱိ၀ါဒ ဟာကူးစက္လာတယ္ တႏၱရ ဗုဒၶဘာသာဟာ ဟိႏၵဴနဲ႔ မဟာယာန ေနာက္ တိုင္းရင္းျဖစ္ အစြဲေတြ ေပါင္းစပ္ေနတဲ့ဘာသာတစ္ခုပါ ဘုရားေက်ာင္းတစ္ခုတည္းမွာပဲ ဟိႏၵနတ္ဘုရာမ်ား မဟာယာနက နတ္ဘုရားမ်ားကို စုျပီးထား ၾကပါတယ္
ဗိဟာရ္ျပည္မွာ ရွစ္ရာစု ႏွစ္ကစျပီး ဒီ၀ါဒ တန္ခိုးထြားကာ ဂိုပါလမင္းလက္ထက္မွာ ေထရ၀ါဒ ဗုဒၶဘာသာ ရုပ္ထုေတြထဲကို အတင္း နတ္ဘုရားေတြ ေရာထည့္လိုက္တယ္ ဒီအေၾကာင္းေျပာေန တာ ပ်ဴနဲ႔ ေခာတ္ျပိဳင္ ျဖစ္ေနလို႔ပါ အရည္းနဲ႔ ဆက္ႏြယ္မွု ရွိတာေျပာေပး မလို႔
တႏၱရ၀ါဒဟာ ဗုဒၶဘာသာ နဲ႔ သွ်ီ၀ ဆိုျပီး ႏွစ္မ်ိဳးကြဲတယ္ဆိုျပီး ေထရ၀ါဒထဲ ကိုေရာထည့္ပစ္ လိုက္ ပါတယ္ ဒီအေၾကာင္း ျဖတ္ပါမယ္
ျမန္မာျပည္ထဲ သြားရေအာင္ ဦးၾကီးရယ္ ေလယာဥ္ဖိုးေလး မစပါဦး ပိုက္ဆံျပတ္ေနျပီ
အိႏၵိယျပည္က ဗုဒၶဘာသာ (ေထရ၀ါဒမဟုတ္) ျမန္မာကိုေရာက္တာနဲ႔ ဘယ္လို ေျပာေျပာ သထံုကို မလြန္ႏိုင္ေသးဘူး မဟုတ္လား ဒီေနရာမွာ အလ်ဥ္းသင့္လို႔ ေျပာပါဦးမယ္ သထံုၾကီး သထံုေလး ဆိုတာရွိပါေသးတယ္ ဒါထားဦးမယ္ေနာ္ ဦးေလး
သထံုမွထြန္းကားေနျပီေနာ္ ပ်ဴမွာ ထြန္းကားတယ္လို႔ေတာ့ ဦးၾကီးေျပာသလိုပဲ ဘယ္ေက်ာက္စာမွာ မွ မေတြ႕ရေသးဘူး အပိုင္းအစေတြ သာေတြ႕ရတယ္ ေရႊေပလႊာေတြ ဘာေတြ ညာေတြ ဘယ္လို ေျပာေနေန မဟာယာနမွာ ရွိတဲ့ဟာေတြပဲပါတာ ေတြ႕ပါေသးတယ္ ဒါကိုမဟုတ္ဘူးလို႔ အဆိုျပဳ မယ္ဆိုရင္ မဟာယာနကို ေစ့ငုေအာင္ ေလ့လာဖို႔ လိုပါတယ္ ဒါမွ တြဲမိမွာပါ ဦးေလးတို႔ေျပာတဲ့ ေခာတ္ျပိဳင္မရွိဘူးဆိုတာ ၅-၆-၈ ဆိုတဲ့ ရာစုေတြဟာ ပ်ဴေခာတ္ပါဘဲ ကြ်န္ေတာ္ေျပာတာ လြဲေန တယ္ထင္ရင္ ေခာတ္ျပိဳင္ သမိုင္းကိုျပန္ေလ့လာပါ ေနာက္ ျပန္ေျပာႏိုင္ပါတယ္ မရွိဘူးလို႔ေတာ့ ယတိျပတ္မေျပာနဲ႔ေနာ္ ကိုယ္မဖတ္မိေသးဘူး လို႔သာေျပာပါ အေထာက္အထားလိုခ်င္ရင္ ဒီေနရာ မွာ ကိုယ္ကြ်မ္းက်င္သေလာက္ ေမႊပါခင္ဗ် ေက်ာက္စာ မွင္စာ ကေနစျပီး အျခားက်မ္းမ်ိဳးစံု ရႏိုင္ ပါတယ္ https://archive.org/
ပုဂံကို စေရာက္လာတဲ့ ၀ါဒဟာ အိႏိၵယ ေျမာက္ပိုင္းကေန ၀င္လာလာတဲ့ တႏၱရ၀ါဒ ဗုဒၶဘာသာ ပဲ ျဖစ္ပါတယ္ ပ်ဴေခတ္က ရွိေနတာလို႔ ဆက္စပ္ေျပာခ်င္တယ္ဆိုရင္ ေအာက္ကမင္းနာမည္ ေတြပဲ ၾကည့္ပါ ဘာေကာင္ေတြလဲ အရွင္းၾကီးေတြ႕ပါလိမ့္မယ္ ဒါအက်ဥ္းျပေပးထားပါတယ္ ဦးၾကီး
ေနာက္ အျခားအေထာက္အထား မ်ားစြာ က်န္ေနပါေသးတယ္ ျမန္မာႏိုင္ငံ မွာတူးဖူးရထားျပီး မွတ္တမ္းမ၀င္ စာရင္းမထင္တဲ့ ေရွးေဟာင္းပစၥည္းေတြ ေစ်းကြက္ ခဏေလ့လာသင့္ပါတယ္ လို႔ အၾကံျပဴလိုပါတယ္ ကတ္တေလာက္ေတြေတာင္ ထုတ္ေ၀ထားပါတယ္ ေမွာင္ခိုေစ်းကြက္ က်ယ္ျပန္႔ပံု ေျပာတာပါ ေၾကာက္မက္ဖြယ္ ေစ်းေတြနဲ႔ ေလလံပစ္တာေတြလဲ ျမင္ခဲ့ရဖူးပါရဲ႕ဗ်ာ
တရား၀င္တာပဲ ယူမယ္ဆို တြက္ၾကည့္ေပါ့ ဘယ္ေလာက္ ခုထိမ္းသိမ္းထားသလဲ အျပင္ေရာက္ေန တဲ့ အေမြအႏွစ္ ဘယ္ေလာက္မ်ားလဲ ဆိုတာ သိမွာပါ အထင္ကရ မရွိတဲ့ ေရွးေဟာင္းပစၥည္း အေထာက္အထားေတြ မွာလဲ သက္ေသ ရွိပါတယ္ ဒါေပမယ့္ ကြ်န္ေတာ္က အဲဒါေတြလဲ ထည့္တြက္ သင့္တယ္လို႔သာပဲ အၾကံျပဳတာပါခင္ဗ် ဦးၾကီး
ေရွး/သု တူးေဖာ္ေရးက ရရွိတဲ့ သုေတသနဆိုင္ရာ အေထာက္ထားေတြက ိုျပန္ၾကည့္တဲ့အခါ အထက္ပါ မင္းေတြႏွင့္ပတ္သက္ျပီး တစ္စုံတစ္ရာ မေတြ႕ရပါ။ ေက်ာက္စာဝန္ ေတာ္စိန္ခို ဦးေဆာင္တဲ့ ၁၉၁၁ တူးေဖာ္မႈေတြကေန ေက်ာက္အ႐ိုးအိုး ႏွစ္လုံးေတြ႕တယ္။ ၁၉၂၂ မွာ ခ်ာစ္ ဒူရာဇယ္ ( Mr Chas Duriosell ) ဦးေဆာင္တဲ့ တူးေဖာ္မႈကေန ေနာက္ထပ္ ေက်ာက္အ႐ိုးအိုးတစ္လုံးထပ္ေတြ႕တယ္။
ေက်ာက္အရိုးအိုးေတြအေပၚမွာ ေရးထားတဲ့ ပ်ဴစာေတြကို ေဒါက္တာ စီ အို ဗလက္ဒန္ ( Dr C. O Blagden ) ၊ ဦးသာျမတ္ ၊ ဦးျမ ႏွင့္အျခား ေရွးစာပညာရွင္ေတြ ဝိုင္းျပီး အကၡရာဖလွယ္ျပီးတဲ့ ေနာက္မွာေတာ့ ေရွးျမိဳ႕ေဟာင္း သေရေခတၱရာမွာ အမွန္တကယ္ စိုးစံခဲ့တဲ့ မင္းေတြရဲ့ နာမည္ေတြ ႏွင့္ သကႏွစ္ကို သုံးတယ္လို႕ ယုံၾကည္ရတဲ့ ခုႏွစ္ေတြထြက္လာတယ္။ ေက်ာက္အ႐ိုးအိုး ေတြေပၚမွာပါတဲ့ အဓိက က်တဲ့စာက်င္းကိုၾကည့္ရေအာင္ပါ။
၁။ ေဒဝ မိၾတ ( နတ္ခ်စ္သူ )
Devamitra ( The Beloved of Gods )
၂။ ဟရိ ဝိၾကမ ( ဗိႆႏိုးနတ္မင္းရဲ့ လက္ရုံး )
Harivikrama ( The Might of Visnu )
၃။ သီဟ ဝိၾကမ ( ျခေသၤ့ကဲ့သို႕ ရဲရင့္သူ )
Sihavikrama ( The Courage of Lion )
၄။ သူရိယ ဝိၾကမ ( ေနကဲ့သို႕ ထြန္းေတာက္သူ )
Suriyavikrama ( The Power of Sun )
၅။ ျဂီထု ဝိၾကမ ( အမိ နတ္မင္းက ေစာင္မသူ )
Crithuvikrama ( The Protection of Armour )
၆။ ဇၾတတတ ဝိၾကမ ( အမ်ိဳးတကာ ထိတ္လန္႕သူ )
Jatratatavikrama ( The Terror of Race )
၇။ အဒိတ် ဝိၾကမ ( ေနမ်ိဳးအသေရ ရွိသူ )
[A] dityavikrama ( The Glory of Sun Race )
အထက္ပါ စာရင္းက မင္းေတြရဲ့ အမည္ကို ေက်ာက္အ႐ိုးအိုးေပၚက သကၠတ အကၡရာ တခ်ိဳ႕ပါတဲ့ ပ်ဴ စာလုံးေပါင္း ၁၁၂၇ လုံးကေန ေဖာ္ထုတ္ရရွိတာပါ။ အထူးသျဖင့္ မင္းနာမည္ေတြကို သကၠတ နာမည္ နဲ႕ ေရးထားလို႕ ခုလို သိရတာျဖစ္ပါတယ္
ေနာက္တစ္ခု အုတ္ခြက္ဘုရား
အမ်ိဳးအစား - ေျမပံုဘုရား ( အမ်ားအေခၚ အုတ္ခြက္ဘုရား )
လက္ရွိတည္ေနရာ - ျဗိတိလွ် ျပတိုက္၊ လန္ဒန္
ေတြ႕ရွိရာေနရာ - ျမန္မာ
ျပဳလုပ္ပံုနည္းပညာ - ပံုစံခြက္ သုံးျပီး ေျမသားပံုေဖာ္
မူလေနရာ - ျမန္မာ ( ပ်ဴ )
အခ်ိန္ကာလ - ၈ - ၁၀ ရာစု (this date according to Guy 2002; Luce suggests 10th-11thC)
မွတ္ခ်က္ ။ ။ Guy က ၈ - ၁၀ ရာစုလို႕ခန္႕မွန္းျပီး ၊ လုစ္ ကေတာ့ ၁၀-၁၁ ရာစုလို႕ ခန္႕မွန္းပါတယ္။ )
အရြယ္အစား
အျမင့္ - ၈ စင္တီမီတာ
ဗ်က္ အက်ယ္ - ၆.၅ စင္တီမီတာ
ဒီေျမပံုဘုရား ကို လန္ဒန္ ၊ျဗိတိလွ်ျပတိုက္ မွာသုေတသနလုပ္ေနဆဲအဆင့္ ေရွးပစၥည္းစာရင္းမွာ ေတြ႕ရပါတယ္။ သမိုင္း သုေတသန စိတ္ဝင္စားသူေတြကေတာ့ ဒီေျမပံုဘုရားကို မွတ္မိခ်င္မွတ္မိပါလိမ့္မယ္။ ေက်ာက္စာဝန္ေဟာင္း ဦးျမေရးတဲ့ " အုတ္ခြက္ ႐ုပ္ပြါးဆင္းတုေတာ္မ်ားအေၾကာင္း " စာအုပ္ ၊ ပံု ၁၀၅ ျဖစ္ပါတယ္။ ျမင္းကပါ အေရွ႕ က်ဆင္းဘုရား အတြင္းကရရွိတယ္လို႕သိရပါတယ္။
ျမင္ေနရတဲ့အတိုင္း အနည္းငယ္ရွင္းျပလိုပါတယ္။ လန္ဒန္ ၊ျဗိတိလွ်ျပတိုက္မႉးအဆိုအရ မဟာေဗာဓိပင္ေအာက္မွာျဖစ္တယ္။ ဦးျမကေတာ့ ေဗာဓိပင္အေၾကာင္းေျပာမထားပါ။ တင္ျပင္ေခြ ႐ုပ္ပြါးေတာ္ သုံးခုလုံးရဲ့အေပၚမွာ ထီးအမိုးငယ္ရွိပါတယ္။ ႐ုပ္ပြါးေတာ္ သုံးခုလုံးရဲ့ ေအာက္မွာေတာ့ ၾကာပလႅင္ ခံထားတယ္။ အုတ္ခြက္အလယ္က ႐ုပ္ပြါးေတာ္ဟာ ျမတ္စြာဘုရား တရားေဟာေနဟန္ " ဓမၼစၾကာ မုျဒာ " ျဖစ္ျပီး ၊ အာသနေခၚတဲ့ ေျခဟန္ကို စစ္ေဆး ၾကည့္တဲ့အခါ ဘယ္ေျခကို ညာေျခေပၚထပ္ ေခြထားျပီးတည္ျငိမ္ေအးေဆးတဲ့ ဟန္ " ပဂ်င္ကာသန " ျဖစ္တယ္။
ယာဘက္ ႐ုပ္ပြါးဆင္းတုေတာ္ကေတာ့ အရိေမေတၱယ် ကိုကိုယ္စားျပဳတယ္။ လက္ေတာ္ေျမထိ ဘူမိဖႆမုျဒာ ျဖစ္ျပီးေျခဟန္ကေတာ့ " ပဂ်င္ကာသန " ျဖစ္တယ္။ဝဲဘက္ ႐ုပ္ပြါးေတာ္ဟာ ထူးျခားမႈရွိပါတယ္။ဦးေခါင္းမွာ မကိုဍ္ေဆာင္းထားတဲ့ အျပင္ ၊ မင္းဝတ္တန္ဆာဝတ္ဆင္ထားတယ္၊ စလြယ္လြယ္ထားတာျဖစ္လို႕ ပိုျပီးထူးျခားတယ္။ ၾကာပလႅင္ေပၚ မင္းထိုင္ ထိုင္ေနဟန္ " ရာဇလိလာသန" ျဖစ္ျပီး အဲဒိအခ်က္ေတြအားလုံးအရ ေျပာရရင္ ဘုရားေလာင္း ေဗာဓိသတၱျဖစ္တယ္။ ေျမပံုဘုရားတစ္ခုလုံး ကိုျခံုျပီးေျပာရရင္ေတာ့ ဒါဟာ မဟာယာန ဟန္ျဖစ္ပါတယ္။ ဒီလို ျမတ္စြာဘုရားကို ေဘးရံအရိေမေတၱယ် ႏွင့္ ေဗာဓိသတၱဘုရားေလာင္း ယွဥ္တြဲ ျပဳလုပ္ပူေဇာ္ၾကျခင္းဟာ ပုဂံေခတ္ဦးပိုင္းမွာ လူၾကိဳက္မ်ားပံုေပၚတယ္။အေတြ႕ရမ်ားတယ္။ ဒါေၾကာင္႔ လုစ္ က ပုဂံေခတ္ျဖစ္မယ္ဆိုျပီး ခန္႕မွန္းပံုရတယ္။
ေဒါက္တာသန္းထြန္းရဲ့စာတမ္းေတြမွာေတာ့ ဒီေျမပံုဘုရားအေၾကာင္း ေရးထားတာမေတြ႕ပါ။ ထုဆစ္ပံုဟန္ပန္ မွာေတာ့ ဘုရားေလာင္း ေဗာဓိသတၱ ကလြဲျပီး က်န္တဲ့ ႐ုပ္ပြါးႏွစ္ခုမွာ ပုဂံဟန္သိပ္မေတြ႕ရပါ။ မ်က္ႏွာေတာ္ ဥေခါင္းေတာ္တို႕က ပုဂံဟန္ မျပ။ ဦးျမကေတာ့ ပ်ဴ မွတ္တမ္းစာေရးထားတဲ့ ပုဂံ အေနာ္ရထာ ေခတ္ မဟာယာန ဗုဒၶဘာသာဆိုင္ရာ အုတ္ခြက္ဘုရားလို႕ ဆိုပါတယ္။ ဘာျဖစ္လို႕ဒီလိုေျပာႏိုင္လဲဆိုေတာ့ အဲဒီေျမပံုဘုရားရဲ့ ေအာက္ေျခ အလယ္မွာ ေရးထားတဲ့ ပ်ဴစာ ၇ လုံးေတြ႕တယ္ ၊ ပထမ စာလုံး ႏွစ္လုံးက ပ်ဴ အကၡရာႏွင့္ " ဗုဓ ( ဗုဒၶ ) " ဆိုျပီးေရးထားတာျဖစ္တယ္လို႕ ဆိုပါတယ္။ ရွင္းရွင္းေျပာေတာ့ ဦးျမရဲ့အယူဆကို ၾကိဳက္တယ္။ က်န္တဲ့ စာလုံးေတြကေတာ့ ရာသီဥတုဒါဏ္ေၾကာင့္ ဖတ္မရေလာက္ေအာင္ ဝါး (ပ်က္) သြားပါျပီ။
ဒီဘုရားက ပ်ဴေႏွာင္းပိုင္းခ်ိန္ထိ ဘာသက္ေသျပလဲ ဆိုရင္ မဟာယာန ျဖစ္ေၾကာင္း အခိုင္အမာေျပာ ထားပါတယ္ ဒါက ျငင္းမရတဲ့ အခ်က္ပါပဲ ဒီအခ်က္လိုမ်ိဳး မ်ားစြာေသာ အေထာက္အထားေတြ ရွိပါတယ္ ဒါေၾကာင့္ ပ်ဴေခာတ္မွာ ေထရ၀ါဒ မရွိလို႔ ဆိုႏိုင္တယ္ သထံုကို ေက်ာ္မသြားႏိုင္ေသးတဲ့ အခ်က္အလက္ေတြ မ်ားစြာပါပဲ ေနာက္ အိုးေတြ ဒဂၤါးေတြ မွာ ၾကည့္႔ရင္ သွ်ီ၀ ကိုင္တဲ့ ခရင္းခြေတြ ပါေနတာဟာ ဘုရင္ေတြဟာ ေထရ၀ါဒ မဟုတ္ဘူး ဆိုတာ အတိအက်ကို ေျပာႏိုင္ပါတယ္
ေထရ၀ါဒနဲ႔ မဟာယာန တူတာေလး နဲနဲ ထည့္ေပးလိုက္ပါမယ္
လြတ္ေၿမာက္ရာ လမ္းမ်ား နွုိင္းယွဥ္ခ်က္
ေထရ၀ါဒ ဘာသာ တြင္ နိဗၺာန္ ပန္းတိုင္သို႔ -
၁ ။ သမၼာသမၺဳဒၶ အၿဖစ္နွင္႔ ကူးေၿမာက္ၿခင္း၊
၂ ။ ပေစၥကဗုဒၶါ ဘုရားငယ္အၿဖစ္ ကူးေၿမာက္ၿခင္း၊
၃ ။ သာ၀က ေဗာဓိ - ေခၚ ရဟႏၱာအၿဖစ္ ကူးေၿမာက္ၿခင္း ဟု သုံးမ်ိဳးရွိသည္။
မဟာယာန ဘာသာတြင္လည္း -
Bodhisattvayana, ( ေဗာဓိသတၱ ယာန ) ဘုရားအေလာင္းယာန၊
Prateka-Buddhayana, ( ပေစၥက ဗုဒၶယာန ) ပေစၥဗုဒၶါေလာင္း ယာန၊
Sravakayana ( သာ၀က ယာန ) သာ၀ကေလာင္း ယာန၊ၿဖင္႔ ကူးေၿမာက္ၿခင္း ဆိုၿပီး တူညီေသာ အမ်ိဳးအစားမ်ား ေတြ႔ရသည္။
ေထရ၀ါဒ ႏွင္႔ မဟာယာန၀ါဒတြင္ တူညီေသာ အဂၤါ ( ၆ ) ခ်က္
(၁) ျမတ္စြာဘုရားကို နွစ္ဖက္စလုံးက ဆရာ အျဖစ္လက္ခံၾကတယ္။
(၂) သစၥာ ေလးပါး တရားေတာ္ကို ႏွစ္ဖက္လံုးက အျပည္႔အ၀လက္ခံၾကတယ္။
(၃) မဂၢင္ရွစ္ပါး တရားကိုလဲ လက္ခံတာခ်င္း တူညီတယ္၊
(၄) ပဋိစၥသမုပၸါဒ္ ေဒသနာေတာ္ကို လက္ခံတာလဲ တူညီတယ္၊
(၅) ဖန္ဆင္းရွင္ကို ႏွစ္ဖက္လံုးမွာ လက္မခံပဲ ပယ္ၿမစ္ပါတယ္။
(၆) အနိစၥ ၊ဒုကၡ၊အနတၱ နဲ႔ သီလ၊သမာဓိ ၊ပညာေတြကို ႏွစ္ဖက္လံုးက လက္ခံၾကတယ္။
Mahayana and Theravada
Now, what is the difference between Mahayana and Theravada?
I have studied Mahayana for many years and the more I study it, the more I find there is hardly any difference between
Theravada and Mahayana with regard to the fundamental teachings.
1- Both accept Sakyamuni Buddha as the Teacher.
2- The Four Noble Truths are exactly the same in both schools.
3- The Eightfold Path is exactly the same in both schools.
4- The Paticca-samuppada or the Dependent Origination is the same in both schools.
5- Both rejected the idea of a supreme being who created and governed this world.
6- Both accept Anicca, Dukkha, Anatta and Sila, Samadhi, Panna without any difference.
အနတၱကို နွစ္ဖက္စလုံးက လက္မခံႀကေပမယ္႔ ကြဲျပားခ်က္က တရားေတာ္ေတြ မဟုတ္ဘဲ ေဗာဓိသတၱ လို႔ ေခၚတဲ႔ ဘုရားေလာင္း ၊ ဘုရားက်င္႔စဥ္ အေပၚမွာ ထားတဲ႔ သေဘာထား ျဖစ္ေနတယ္။
ေထရ၀ါဒ က ဘုရားေလာင္း ကို ပုထုဇဥ္ပဲရွိေသးလို႔ မကိုးကြယ္ဘူး။ ေထရ၀ါဒဆိုတာ ရဟႏၱာ ျဖစ္ဖို႔ က်င္႔တဲ႔ ၀ါဒျဖစ္ျပီး ၊ မဟာယာနကေတာ႔ ဗုဒၶျဖစ္မယ္႔ ဘုရားေလာင္း ေဗာဓိသတၱက်င္႔စဥ္ကို လက္ခံတဲ႔ ၀ါဒပါ။
ေထရ၀ါဒမွာ ေဗာဓိသတၱကို လြတ္ေျမာက္ရာ သစၥာတရားကို မသိေသးတဲ႔ ပုထုဇဥ္မို႔ မကိုးကြယ္
ေသးေပမယ္႔ ၊ မဟာယာန မွာေတာ႔ ကိုးကြယ္စရာ ေဗာဓိသတၱေတြ မ်ားပါတယ္။ ဘုရားေလာင္း ၊ ဘုရားရဲ႔ မိခင္၊ ဖခင္ အမ်ားႀကီး ရွိပါေသးတယ္။
ဖားေအာက္ဆရာေတာ္ႀကီးရဲ႕ ဓမၼစၾကာႏွင္႔ ၀ိပႆနာ တရားေတာ္ကို နာဖူးပါတယ္၊ မဟာယာန အယူ၀ါဒမွာ - အရဟတၱဖိုလ္ရျပီးသား ရဟႏၱာပုဂၢိဳလ္ဟာ ဒီဘ၀ကေန နိဗၺာန္ကို မ်က္ေမွာက္ျပဳလို႔ မရေသးဘူး။
ရဟႏၱာအၿဖစ္ကေန အနာဂမ္ ၊ သကဒါဂမ္ ၊ ေသာတာပန္ အထိ ျပန္ ေလွ်ာက်သြားတယ္။ ပုထုဇဥ္ျပန္ျဖစ္သြားရမယ္ ။ ျပီးမွ ဘုရားဆုပန္ျပီး ဘုရားျဖစ္ဖို႔ ျပန္ၾကိဳးစားၾကရမယ္။
ေထရ၀ါဒ မွာေတာ႔ မဟုတ္ဘူး - ပုထုဇဥ္ဘ၀ကေန ေသာတာပန္၊ သကဒါဂါမ္၊ အနာဂါမ္၊ ရဟႏၱာ အစဥ္အတိုင္းၿဖစ္ၿပီးရင္ နိဗၺာန္ကို မ်က္ေမွာက္ၿပဳရတာပါပဲ၊ ေနာက္ဆုံးဘ၀ေပါ႔၊ သူ႔အတြက္ ဒီဘ၀ ဒီခႏၶာကိုယ္ဟာ ေနာက္ဆုံးပါပဲ၊ ဘုရားေဟာထားတဲ႔ စကားေလးတခြန္းရွိတယ္၊ ရဟႏၱာၿဖစ္တဲ႔သူ မ်ားလဲ ေၿပာေလ႔ရွိႀကတယ္၊ အထူးသၿဖင္႔ ဘုရားရွင္ကိုယ္တိုင္ပါ။
(၁) အကုပၸါ ေမ ၀ိမုတၱိ = ငါ၏ ရရွိၿပီးေသာ အရဟတၱဖိုလ္ ဥာဏ္သည္ ဘယ္လိုအေႀကာင္း
ေႀကာင္႔မွ မပ်က္စီးနိုင္ေတာ႔ေပ။
(၂) အယမႏၱိမာ ဇာတိ ၊ နတၳိ ဒါနိ ပုန ဗၻေ၀ါတိ = ဒီဘ၀သည္ ေနာက္ဆံုးဘ၀ပဲ။ ေနာက္ထပ္ ဘ၀သစ္ ဆိုတာ မရွိေတာ႔ဘူး။
(၃) နာပရံ ဣတၳတၳာယာတိ ပဇာနာတိ - ၇ဟႏၱာ ၿဖစ္ၿပီးရင္ ေနာက္ထပ္ က်င္႔ႀကံစရာ လုံး၀ မရွိေတာ႔ဘူး - တဲ႔။
ဒါကို ေထာက္ေသာအားၿဖင္႔ ေထရ၀ါဒဟာ အားလုံး ဘုရားေဟာစကားနဲ႔ တူညီေနေသးတယ္။
ဒါေၾကာင့္ ပံုဂံမွာ အေနာရထာ စခဲ့တယ္ ဆိုတဲ့ အေထာက္အထားစာေပေတြက ပိုခိုင္လံုေနသလား လို႔ ယူဆပါတယ္ ခင္ဗ် ဦးၾကီး အေနနဲ႔ ေစာဒက လြတ္လပ္စြာတက္ပါခင္ဗ်
ေအာက္က တစ္ခုကေတာ့ တူရြင္းေတာင္ ဘုရားေက်ာက္စာ
ပုဂံအေရွ႕ေတာင္ ၊ တူရြင္းေတာင္ထိပ္။ ပံု ၄၅ ။ စာရင္း ၄၆၅ ။
၁။ သဂရစ္ ၅၈၆ ျမကၠသိုလႏွစ္ တပို႕တြဲ
၂။ လဆန္း ၂ ရက္ ၾကာသာပေတင႕ အား အရည္း
၃။ ငစိုက္သင္ ႏွင့္ ၊ ငစင္သင္လံု မိန္႕ၾကားကာ ငစ
၄။ င္သင္ မေအာင္ ငစိုက္သင္ေအာင္၏။ တရားသူ
၅။ ၾကီးကားအက်ိဳးရွိ ၁၊ စတၱ(႐ုယ္) ၁၊ ကစၥကာပတိ
၆။ ယ္ ၁၊ ကစၥပၾကဳံ ။ ဤသူ ၄ ေယာက္ေသာကား
၇။ တရား(ကြ)န္း သာယာတြင္ ေမး ေပသေတး၊
၈။ တူရင္ေတာင္ထက္ ငစိုက္သင္ ပုထိုး ၂ လုံး
၉။ ဂူတလုံးလႉေသာ ယာ ၄ ပယ္ ကြၽန္
၁၀။ (ကား) ငစြယ္ဘုရား ေကြၽးေစသေတး (။) သားေျမး
၁၁။ (တြ)င္လည္းေကာင္း သူလည္းေကာင္း လူစားမူကား
၁၂။ အဝစိယ္ကား အထက္လူစားမူေသာကား
၁၃။ ေအာက္ျဖစ္ေစ သေတး။ အေဆြ အဝ(ာ:)
၁၄။ အတိုင္းမသိရပါေစ သေတး။
အက်ဥ္းခ်ဳပ္ျမန္မာျပန္
သကၠရာဇ္ ၅၈၆ ခု ( ၁၂၂၅ ) ေတာေက်ာင္းရဟန္း ႏွစ္ပါးျဖစ္တဲ့ အရည္း " ငစိုက္သင္" ႏွင့္ " ငစင္သင္လံု" တို႕ ေျမပိုင္ဆိုင္မႈအတြက္ အမႈ ျဖစ္တယ္။ အမႈကို တရားသူၾကီး ၄ ဦးပါ တရားကြန္သာယာ ( တရားရုံး ) မွာစစ္ေဆး ဆံုးျဖတ္တယ္။ ငစိုက္သင္ တရားေအာင္ ( တရားႏိုင္ ) တယ္။ တရားႏိုင္သူ ငစိုက္သင္ က တူရြင္းေတာင္ထက္ မွာ ပုထိုး ၂ လုံး၊ ဂူ ၁ လုံး နဲ႕ ဘုရားကြၽန္ အျဖစ္ " ကြၽန္ငစြယ္" ကိုလႉတယ္။
သူ႕ေကာင္းမႈကို လု႕ယက္ဖ်က္စီးသူမွန္သမွ်သည္ အဝီသို႕ က်ပါေစ သတည္း။ သူ႕ေကာင္းမႈကုသိုလ္ အက်ိဳးကို အေဆြပါးအားလုံး ရပါေစသတည္း၊ လို႕ တိုတိုဘဲေရးခဲ့တယ္။
ေဒါက္တာ သန္းထြန္းရဲ့ စာတမ္းမွာ " အရည္း ငစိုက္သင္ " ဟာ ေတာေက်ာင္း ရဟန္းျဖစ္တယ္လို႕ အခိုင္အမာ ဆိုထားတယ္။ေနာက္တစ္ခုက ရဟန္း အရက္ေသာက္တယ္ အင္းေဆာ့တယ္လို႔လဲ သူ႔ေဆာင္းပါးမွာ ပါတယ္
ေက်ာက္စာက တိုသေလာက္ ေလ့လာစရာ မ်ားပါတယ္
ဒီေနရာမွာ ေမးခြန္းအနည္းငယ္ ေမးပါမယ္ ျပန္ေျဖရွင္းေပးပါ ဦးၾကီးခင္ဗ်
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၁။ ေက်ာက္စာမွာ ရဟန္းရယ္လို႔ တလံုးမွ မပါဘဲ ဘာေၾကာင့္ ရဟန္းလို႔ ယူရတာပါလဲ
၂။ရဟန္းႏွစ္ပါးက ေျမကို ဘာေၾကာင့္ လုရတာလဲ
၃။ " ရဟန္းႏွစ္ပါး အမႈျဖစ္တာ" ဆိုခဲ့ရင္ ဘုရားဥပေဒေတာ္အရ သံဃာေတာ္ေတြကသာ အမွုကို ဆံုးျဖတ္ရပါမယ္ ဘာေၾကာင့္ ဒီအမႈကို တရားသူၾကီး ၄ ဦးထား ဆုံးျဖတ္ ရတာပါလဲ
၄။ရဟန္း ႏွစ္ပါးပါလို႔ ဆိုထားလ်က္နဲ႔ ဘယ္ အေၾကာင္းေၾကာင့္ ကြ်န္ငစြယ္ ဆိုျပီး ျဖစ္ရတာလဲ
၅။ရဟန္းခ်င္း ျဖစ္ပါလ်က္နဲ႔ ဘာေၾကာင့္ ငစြယ္ကို ဘုရားကြ်န္ အျဖစ္ လွ်ဴတာပါလဲ
၆။ရဟန္းတစ္ပါးက ေက်ာက္စာေရးထိုးျပီးေတာ့ က်ိန္စာတိုက္မယ္လို႔ ယူဆပါသလား
၇။ေက်ာက္စာထြင္းျပီး က်ိန္စာတိုက္ပါသည္ ဆိုေသာ အခ်က္ကို က်န္ရဟန္းသံဃာမ်ားက ခြင့္ျပဳပါ မည္လား
၈။ရဟန္း အရက္ေသာက္သည္ ဆိုသည္ မွာ အခ်ိဳ႔ရွိေကာင္း ရွိေနႏိုင္ေသာ ေၾကာင့္ ေစာဒဂ မတက္ လိုပါခင္ဗ်
လြတ္လပ္ေသာ အျမင္ကို လိုခ်င္ေသာေၾကာင့္သာ ၀ိနည္းမ်ား ထည့္မေဖာ္ျပထားပါ သတိထားျပီး ေျဖဖို႔ လိုအပ္တဲ့ ေမးခြန္းေတြ ပါလို႔ ေမတၱာျဖင့္ အသိေပးပါသည္ စာရိုက္ျခင္းသည္လဲ ၀စီကံ ေျမာက္၏လို႔ ဆိုထားတာ ရွိပါတယ္ ဦးၾကီးခင္ဗ်
ဒီေက်ာက္စာပါ အေမး (၇) ခ်က္ကို ေျဖေပးေစလိုပါတယ္ ဦးၾကီးခင္ဗ်
ေက်ာက္စာထဲမွာလည္းေတြ႕ရျပီး ျဖစ္ႏိုင္တာကို ခန္႕မွန္း ( Studies Guess )ေျပာရရင္ ျမန္မာေတြရဲ့ ပထမေရႊေခတ္ ပုဂံ ၁၁ ရာစုေလာက္မွာေတာ့ ေလာကီပညာ အားေကာင္းစျပဳေန ပါျပီ။ ပုဂံဟာ စီးပြါးေရး ၊ ႏိုင္ငံေရးအင္အားေတာင့္တင္းလာတဲ့အတြက္ မိမိတို႕ေကာင္းမႈကုသိုလ္ ဘုရားပုထိုးတည္ရာမွာလည္းေကာင္း ဗိသုကာလုပ္ငန္း၊ ေဆာက္လုပ္ေရးလုပ္ငန္း ၊ လယ္ယာလုပ္ ငန္း၊ လက္မႈလုပ္ငန္းေတြမွာ အသုံးျပဳဖို႕ အႏၵိယသား လုပ္သားေတြတင္ သြင္းေနရပါျပီ။
အခါေပး ပုဏၰား ဟူးရားေတြဟာ ဘုရင့္နန္းေတာ္ဆိုင္ရာ အခန္းနားေတြမွာ အဓိက ဦးစာေပး ပညာရွင္ေတြ ျဖစ္ေနပါျပီ။ တနည္းေျပာေတာ့ သူတို႕ဟာအဆင့္ျမင့္ ေလာကီပညာရွင္ေတြပါပဲ။ သူတို႕ႏွင့္အတူတပါတည္း တင္သြင္းမိရက္သားျဖစ္ေနတာက ဟိႏၵဳအယူဝါဒ နဲ႕ ေလာကီပညာ ဆိုင္အတတ္ပညာေတြပါဘဲ။ အတြင္း အျပင္မွာရွိတဲ့ အႏုပညာလက္ရာေတြ ကိုၾကည့္ျပီးေနာက္မွာေတာ့ ယခုအေခၚ နန္းဘုရား ၊ ေစတနာၾကီးဘုရားတို႕ဟာ ပုဂံေခတ္ အႏၵိယသားတို႕ ဝတ္ျပဳကိုးကြယ္ရာ ဟိႏၵဳနတ္ဘုရားေက်ာင္းေတြျဖစ္တယ္ဆိုတာ ျဖစ္ႏိုင္ေျခ ရာႏႈန္းျပည့္နီးပါးရွိပါတယ္။
မႏုက်ယ္ ဓမၼသတ္ ျမီးခန္းမွာေတာ့ ျမိဳ႕စေတးခံရမယ့္ လူဆီက ေႂကြးမေတာင္းရလို႕ပါျပီးျဖစ္ေနပါတယ္။ ဟုတ္မဟုတ္ေသခ်ာမေျပာႏိုင္ေပမယ့္ ျမိဳ႕႐ိုး၊ က်ဳံး ၊ နန္းေတာ္တည္ေဆာက္တဲ့အခါ လူသတ္ျပီးစေတးတယ္ဆိုတာေတာ့ လူေျပာသူေျပာမ်ားတဲ့ ေလာကီပညာရပ္ တစ္ခုအပါဝင္ ျဖစ္ေနပါတယ္။
ထီးလိႈင္မင္း ( ၁၀၈၄- ၁၁၁၃) (အမ်ားအေခၚ က်န္စစ္သား) နန္းတက္ျပီး တစ္ဆယ့္ခုႏွစ္ ႏွစ္အၾကာမွာ နန္းေတာ္သစ္တည္ေဆာက္ပါတယ္။ နန္းေတာ္တည္ေဆာက္ပံုအေသးစိတ္ကို မြန္ဘာသာနဲ႕ ေက်ာက္စာေရးထိုးမွတ္တမ္းတင္ခဲ့ျပီး ယခု" က်န္စစ္သားနန္းတည္ေက်ာက္စာ မြန္ဘာသာ " လို႕ေခၚပါတယ္။
အဲဒိနန္းတည္ေက်ာက္စာဟာ ဗိသုကာပညာ ပႏၷနက္တည္ေဆာက္ပံု စတာေတြထက္ ေန႕စဥ္စီမံတဲ့ အႏၲရာယ္ကင္း ေလာကီအစီရင္ေတြကိုသာ အေသးစိတ္မွတ္တမ္းတင္ထားခဲ့တာမ်ားပါတယ္။ ဒါဟာ ပုဂံေခတ္ဦးပိုင္းေလာကီပညာအေၾကာင္းမွတ္တမ္းတင္ထားတဲ့ တစ္ခုတည္းေသာ အခိုင္မာဆုံး မွတ္တမ္းေက်ာက္စာျဖစ္ပါတယ္။
၄ ႏိုဝင္ဘာ ၁၁၀၁ မွ ၉ ေမ ၁၁၀၂ အထိ နန္းေတာ္တည္ေဆာက္ခ်ိန္ ၆ လၾကာတယ္။ တည္ေဆာက္ခ်ိန္ေျခာက္လဆိုေပမယ့္ တည္ေဆာက္မႈမွာ ပါဝင္သူေတြအားလုံးဟာ ေန႕စဥ္ရက္ဆက္လုပ္ငန္းခြင္ဝင္ရတာမ်ိဳးမဟုတ္ပါ။ ေလာကီပညာရွင္ ေဗဒင္ပညာရွင္ ပုဏၰား ဟူးရားေတြရဲ့ တြက္ခ်က္မႈအရ အခါေတာ္ေပးတဲ့ေန႕ရက္ေတြအတိုင္းသာ တသေဝမတိမ္း လုပ္ရပါတယ္။ တည္ေဆာက္ပံုအစ အဆုံးအေသးစိတ္ကို ေဒါက္တာသန္းထြန္းရဲ့ က်န္စစ္သားနန္းတည္ေက်ာက္စာ မြန္ဘာသာစာတမ္းမွာဖတ္ပါ။ ဒီေနရာမွာေတာ့ စိတ္ဝင္စားစရာ ေလာကီအစီရင္တခ်ိဳ႕ကိုသာရည္ညြန္းသြားပါမယ္။
၄ ႏိုဝင္ဘာ ၁၀၁၁ ။ ။ တည္ေဆာက္မႈမွာပါဝင္တဲ့ သံပ်င္ၾကီး၊ သံပ်င္ငယ္၊ ကလန္ ၊ သူၾကီး ၊ ယင္သင္ ၊ ပုဏၰား ၊ ဟူးရား ၊ ဗိသုကာ နဲ႕ ေဝါထမ္းပုဏၰား မ်ား အတြင္းအကႌ်တို ၊ အျပင္အကႌ်ရွည္ နဲ႕ ပုဆိုးျဖဴဝတ္ရတယ္။ မြန္လူမ်ိဳး ၁၂၆ ေယာက္ ၊ ေျမကာလသားအိုး ၁၂၀ ။ ဗိႆႏိုး နတ္မင္းကိုပူေဇာ္။ ေကာင္းျမတ္တဲ့အခ်ိန္ၾကေရာက္ျပီလို႕ စည္တီး။ ေန႕သုံးဗဟိုရ္ မွာတစ္ဆယ့္ခုႏွစ္ဌာနေတြမွာေရေဆး။
၅ ႏိုဝင္ဘာ ၁၀၁၁ ။ ။ ေရေဆး ေရပက္တစ္ၾကိမ္ထပ္ျပီးလုပ္။
၆ ႏိုဝင္ဘာ ၁၀၁၁ - ၂၄ ဇန္နဝါရီ ၁၁၀၂ ။ ။ အခါေတာ္မေပးတဲ့အတြက္ တည္ေဆာက္ေရးလုပ္ငန္းခြင္ရပ္နား။
၂၅ ဇန္နဝါရီ ၁၁၀၂ ။ ။ ေနာက္ထပ္တစ္ၾကိမ္ ေရေဆး ေရပက္လုပ္။
၂၆ ဇန္နဝါရီ ၁၁၀၂ - ၂၂ ေဖေဖာ္ဝါရီ ၁၁၀၂ ။ ။ အခါေတာ္မေပးတဲ့အတြက္ တည္ေဆာက္ေရးလုပ္ငန္းခြင္ရပ္နား။
၂၃ ေဖေဖာ္ဝါရီ ၁၁၀၂ ။ ။ ေဝါထမ္းပုဏၰားမ်ား အတြင္းအကႌ်တို ၊ အျပင္အကႌ်ရွည္ နဲ႕ ပုဆိုးျဖဴဝတ္ျပီးေရခတ္ဆင္း။ ပႏၷက္႐ိုက္ ေရႊၾကိဳးတား။
၂၄ ေဖေဖာ္ဝါရီ ၁၁၀၂ ။ ။ တစ္ဗဟိုလ္ တစ္နာရီ (စက္နာရီ ၉ နာရီ ၂၄ မိနစ္) မွာ အျပင္နကၡတ္ကိုၾကည့္ျပီး အတိတ္ေကာင္း နိမိတ္ေကာင္းဖတ္၊ စာနဲ႕ေရး။ ရဟန္းေတြ ပရိတ္ရြတ္။
၂၅-၂၇ ေဖေဖာ္ဝါရီ ၁၁၀၂ ။ ။ အခါေတာ္မေပးတဲ့အတြက္ တည္ေဆာက္ေရးလုပ္ငန္းခြင္ရပ္နား။
၂၈ ေဖေဖာ္ဝါရီ ၁၁၀၂ ။ ။ ေရႊကာလသားအိုး ၈လုံး၊ ေငြကာလသားအိုး ၈လုံး၊ ေၾကးကာလသားအိုး ၁၀၈လုံး။ ဓားလြယ္ကိုင္ထားတဲ့ ျမန္မာနဲ႕ အိုးကိုေပြ႕ကိုင္မယ့္လူေတြက ပုဆိုးျဖဴဝတ္ျပီး၊ ေပါင္းျဖဴေဆာင္း။
၁ မတ္ ၁၁၀၂ ။ ။ နံနက္ ၁၁နာရီ ၁၆ မိနစ္မွာ မဟာေထရ ၊ ရွင္အရဟံနဲ႕ ပရိတ္ရြတ္သံဃာ ၈၁၀၈ပါးပရိတ္ရြတ္ ၊ ေခါင္းေဆာင္ မဟာေထရွိပါးအတြက္ ဖ်ာရွစ္ခ်ပ္၊ ပန္းေရးပုဆိုး ၈ ထည္။ တူရြင္း ၈ ေခ်ာင္း။ ကာလသားအိုး ၁၀၈ လုံး။ ခ႐ုသင္း ၁၀၈ခု။ ဖ်ာ ၁၀၈ ခ်ပ္။ ပန္းေရးပုဆိုး ၁၀၈ထည္။ တူရြင္း ၁၀၈ ေခ်ာင္း။
ဒီမွာ ထုတ္ျပထားတဲ့ အခ်က္ေလးေတြ အရင္ ေျပာေပးပါဦး ဦးၾကီး တအားမ်ားသြားမွာစိုးလို႔ ရိုက္ထားတဲ့ စာမ်က္ႏွာ ၂၄ မ်က္ႏွာစာ ျဖတ္ထားခဲ့ပါတယ္ ဦးၾကီးလဲ ေအးေအးသက္သာ လုပ္ရေအာင္လို႔ရည္ရြယ္ပါတယ္
ေက်းဇူးတင္ပါတယ္ခင္ဗ်
ဒီမွာကေတာ့ မာလုတင္လိုက္တဲ့ ပိုစ့္ပါ ဦးၾကီး မျမင္မွာစိုးလို႔ တြဲေပးလိုက္ပါတယ္ ဦးၾကီးအတြက္ သီးသန္႔ပါခင္ဗ်
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