Funny

ခံေနလို႕ျဖစ္မလား

ရုပ္ရွင္ရံုအ၀င္၀မွာအမ်ိဳးသမီးႀကီးတစ္ဦးက
လက္မွတ္စစ္ကိုရိုက္လိုုက္လို႕
ဘာျဖစ္လို႕ရိုက္ရတာလဲ
မိုက္ရိုင္းလို႕ပါ..ကၽြန္မ၀ယ္လာတဲ့
လက္မွတ္ကိုယူၿပီးဆြဲဆုတ္ပစ္တယ္ေလ..။ ။


အထင္နဲ႕အျမင္
ေဒါက္တာကၽြန္ေတာ့္ဒဏ္ရာကိုမခ်ဳပ္ေသးဘဲနဲ႕ ဘာျဖစ္လို႕အခၽြန္နဲ႕
ထိုးကလိေနရတာလဲ..
နည္းနည္းေတာ့သည္းခံရမွာေပါ့..အထဲေရာက္ေနတဲ့က်ည္ဆံ
ထိပ္ဖူးကိုထုတ္ပစ္မွျဖစ္မွာမို႕ပါ
ဟင္းေစာေစာကေျပာေရာေပါ့ေဒါက္တာရယ္က်ည္ဆံကကၽြန္ေတာ့္
အိတ္ကပ္ထဲမွာဗ်..


အိပ္ေတာ့အိပ္ပါတယ္
ဆရာ၀န္။ ။ ဘယ့္ႏွယ့္လဲကၽြန္ေတာ္ညႊန္ႀကားတဲ့အတိုင္း
အိပ္တဲ့အခါျပတင္းေပါက္ေတြကိုပိတ္ၿပီးအိပ္ရဲ႕လား..
လူနာ။ ။အိပ္ပါတယ္ဆရာ..ဒါေပမယ့္ရံုးသူရံုးသားေတြအားလံုးက
အိုက္လို႕ေမွာင္လို႕ဆိုၿပီးကၽြန္ေတာ့္ကိုပူညံပူညံေျပာႀကတယ္..


သူ႕လက္ရာ
ဒီေန႕ကၽြန္မခ်က္ေကၽြးတဲ့ဟင္းကဘယ္လိုေနလဲ
ေကာင္းတယ္မိန္းမရာခ်ိဳၿပီးဆိမ့္ေနတာပဲ
မဟုတ္ေသးပါဘူးေတာ္ ခ်က္နည္းျပဳတ္နည္းစာအုပ္ထဲမွာ
ခ်ဥ္စပ္လို႕ေရးထားတယ္ရွင့္



ဒီေန႕ပို႕မယ့္ေနရာ...လူတစ္ေယာက္ကျခေသၤ့တစ္ေကာင္နဲ႕အတူျမိဳ႕ထဲမွာလမ္းေလွ်ာက္လာကိုရဲသားကျမင္ေတာ့
'''ေဟးး..ခင္ဗ်ားအဲ့ဒီျခေသၤ့ကိုတိရစာၦန္ရံုသြားပို႕သင့္တယ္…'''
''ဟုတ္ကဲ့''
ေနာက္ရက္မွာလည္းအဲ့လူကိုျမိဳ႕လယ္ေခါင္မွာျခေသၤ့နဲ႕အတူေတြ႕ျပန္ေရာ…
ဒီေတာ့ရဲသားက
'''ေဟးလူ ခင္ဗ်ားကိုက်ဳပ္မေန႕က ေျပာတယ္ေလ..အဲ့ဒီျခေသၤ့ကိုတိရစာၦန္ရံုသြားပို႕ဖို႕'''
''ဟုတ္ကဲ့ ပို႕ခဲ့ပါတယ္.. ဒီေန႕ေတာ့ရုပ္ရွင္ရံုလိုက္ပို႕မယ္စိတ္ကူးမိလို႕…''



ပလံု
ေဒၚထိပ္ထားခင္က စည္းကမ္းသိပ္ႀကီးတယ္..
ညစာစားဖို႕စားပြဲထိုင္ၿပီးႀကၿပီဆိုတာနဲ႕ဘာစကားမွမေျပာရဘူး..
တစ္ရက္မွာညစာစားဖို႕စားပြဲထိုင္ေနႀကတုန္း
ေရးႀကီးသုတ္ျပာနဲဲ႕သားႀကီးေရာက္လာတယ္..ၿပီးေတာ့…..
'''အေမ'''
''စကားမေျပာရဘူးဆိုတာမသိဘူးလား.. ဟုုိဘက္မွာထိုင္ပါ..''
'''ဟုိ..ကၽြန္ေတာ္..'''
''ေျပာစရာရွိရင္စားၿပီးမွေျပာလုိ႕ေျပာထားတယ္ေလ..''
ဒီလိုနဲ႕ထမင္းစားၿပီးႀကေတာ့
''ကဲေျပာဘာလဲ''
'''ညီမေလးေရတြင္းထဲက်သြားလို႕…'''



ဒါမ်ိဳးေသာက္ခ်င္ရင္ ဒီလိုလုပ္

စားေသာက္ဆုိင္တစ္ခုတြင္ျဖစ္သည္-
စားသံုးသူ- "ေဟ့၀ိတ္တာ..ေဟာဟိုစားပြဲေပၚကပုဂၢိဳလ္ႀကီးသံုးေဆာင္ေနတဲ့
အရက္မ်ိဳးငါေသာက္ခ်င္တယ္ကြာ.."
စားပြဲထိုး - "ရပါတယ္ဆရာ..တယ္လီဖုန္းလာေနတယ္ဆိုၿပီး သူ႕ကိုကၽြန္ေတာ္ပထုတ္သြားမယ္..
အရိပ္အျခည္ႀကည့္ၿပီးဆရာလွဳပ္႐ွားေပေတာ့"


ႀကိဳက္တာ၀ယ္စားး..
အေမရိကန္ႏိုင္ငံ၌၀က္ေမြးျမဴသူထံသို႕ တစ္ေန႕ေသာအခါလူႀကီးလူေကာင္းတစ္ဦး
ေရာက္႐ွိလာၿပီးစံုစမ္းေလသည္။
ခင္ဗ်ားရဲ႕၀က္ေတြကိုဘယ္လိုအစာေကၽြးသလဲဗ်
"ကၽြန္ေတာ့္၀က္ေတြကိုထမင္းက်န္ဟင္းက်န္ေတြနဲ႕ဟင္းသီးဟင္းရြက္
အပုပ္ေတြေရာစပ္ၿပီးေကၽြးပါတယ္..
ႀကားရတာစိတ္မေကာင္းစရာပဲ ကၽြန္ေတာ္ကကမာၻ႕တိရစာၦန္မ်ားထိန္းသိမ္း
ေစာင့္ေရွာက္ေရးအဖြဲ႕ကအရာရွိပါ..အခုလိုက်န္းမာေရးနဲ႕မညီညႊတ္တဲ့အစားအစာ
ေတြေကၽြးမွဳအတြက္ဒဏ္ေငြရိုက္ရပါလိမ့္မယ္.."
ဒဏ္ေငြေဆာင္ၿပီး၃လခန္႕ႀကာၿပန္ေသာ္ေနာက္ထပ္လူႀကီးလူေကာင္းတစ္ေယာက္
လာၿပီးစံုစမ္းျပန္သည္။
ခင္ဗ်ား၀က္ေတြကိုဘယ္လိုအစာေကၽြးသလဲဗ်
ဟုတ္ကဲ့..ေပါင္မုန္႕ပူတင္း..ဒိန္ခဲ..အာလူး..ႀကက္ေပါင္းနဲ႕ဗိုက္တာမင္အားေဆးေတြ
ေရာစပ္ၿပီးေကၽြးပါတယ္...
အားပါး..အံ့ျသစရာပဲ..ကၽြန္ေတာ္ကကမာၻ႕စားနပ္ရိကၡာအဖြဲ႕ကအရာ႐ွိပါ..ကမၻာႀကီးရဲ႕
လူဦးေရေလးပံုတစ္ပံုေလာက္ႏွစ္စဥ္အငတ္ေဘးႀကံဳေနတာေတာင္ကိုမွခင္ဗ်ားကျခိဳးၿခံမွဳ
မ႐ွိဘဲျဖဳန္းတီးပစ္ေနတာ အဲ့ဒီအတြက္ခင္ဗ်ားကိုေဒၚလာတစ္ေထာင္ဒဏ္ေငြ႐ိုက္ပါတယ္..
ဒဏ္ေငြေဆာင္ၿပီးမ်ားမႀကာမီ ေနာက္တစ္ဦးလာျပန္ေလသည္။
ခင္ဗ်ား၀က္ေတြကိုဘယ္လိုအစာေတြေကၽြးပါသလဲခင္ဗ်ာ
တစ္ေကာင္ကိုတစ္ေဒၚလာစီေပးၿပီး ႀကိဳက္တာ၀ယ္စားလို႕ေျပာလိုက္တယ္..



က်ဴးလြန္မိမွာစိုးလို. အဲ့...

Q : ဒါနဲ.ဲ့..ေနပါအုန္း..ေနပါအုန္း...
A : ေနပါတယ္..
Q : မင္းကဘာလို. အရက္ကို အလြန္အကၽႊံ ေသာက္ရတာလဲ...
A : သူရေမရာကံ က်ဴးလြန္ၿပီး...အၿခားကံ ၄ ပါးလံုေအာင္လို.ပါ...
Q : ဘာကြ! သူရာေမရကံ က်ဴးလြန္ၿပီး....အၿခားကံ ၄ ပါးပါ ခ်ိဴးေဖာက္ တာ မဟုတ္ဘူးလား..
A : ဘဲနဲ. ခ်ုဳိးေဖာက္ရမွာလဲ..
Q : ဗ်ာ..
A: ေအ့..။ တကယ္ေသာက္ၾကည္.ပါလား...အရက္မူးလြန္လို. သူမ်ားကိုလိမ္ဖို.မေၿပာနဲ.ကို.ရွာအလံုးၾကီးကို
ုၿပန္မကိုက္မိေအာင္လို. မနဲ ထိန္္းထားရတယ္....ေအ့...။
Q : ေအ့!
A : မေအ့နဲ. တခ်ဳိ.ဆို အမူးလြန္းၿပီး အမွန္တိုင္ ေၿပာမိလို. ကၽႊဲခိုးေပၚတာ ရွိေသး..ေအ့။
Q : အဲဲ့!
A : မ အ့ဲ နဲ. အုန္းရွိေသးတယ္..သူတပါးပိုက္ဆံခိုးဖို.မေျပာနဲ.
ကိုယ့္အိတ္ထဲ ပိုက္ဆံေတာင္ ဘယ္ေကာင္ နွိက္သြားမွန္း မသိလုိ.
ေပ်ာက္ရတာအၾကိမ္ၾကိမ္...ေအ့။
Q : ဟင္!
A : မဟင္နဲ.အုန္း..က်န္ေသးတယ္...သူတပါးအသက္သက္ဖို.မေျပာနဲ.
ကိုယ္ဘာသာကို မရပ္နိုင္လို. ဓာတ္တိုင္ ဖတ္ထားရတာဘဲ ၾကည္. ေတာ့...ေအ့..။
Q : ေၾသာ္!
A : မေၾသာ္နဲ.မျပီးေသးဘူးသူမ်ားသားမယားကိုျပစ္မွားဖို.ဆိုေ၀းေရာ...
နိုင္ငံျခားမွာ ျဖစ္ဖူးတယ္...အမူးလြန္ျပီး ပန္ျခံထဲမွာ အိပ္ေနတာ ကိုယ္. ဖင္ထဲကို
ေျမြ၀င္သြားမွန္း ေတာင္မသိဘူး...ေအ့..။
Q : မင္ေျပာေတာ့လည္း ဟုတ္သလိုဘဲ......ငါလည္း ကံ၄ပါး လံုေအာင္ အရက္ေသာက္ရ
မလိုျဖစ္ေနျပီ အရက္ဆိုင္ သြားအံုးမွ.....။

Kyar Lay Paw Lay

အရမ္းခ်စ္တဲ့ မိန္းမတစ္ေယာက္အေၾကာင္း.........

တကယ္ေတာ့ ျမန္မာျပည္ဆိုတာ

အရမ္းခ်စ္ျပီး ဘယ္လိုမွလက္ထပ္လို႕မျဖစ္ႏိုင္တဲ့

မိန္းမတစ္ေယာက္ေပါ့ …

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ကိုယ့္ကိုယ္ကို အလွဖန္တီးရွင္ပါလို႕

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ျပည့္တန္ဆာဇာတ္သြင္းျခင္းကို

မသိမသာ ခံေနရရွာတဲ့ မိန္းမ ...

သားသမီးေတြကို ေႏြးေႏြးေထြးေထြးခ်စ္တတ္ေပမယ့္

ပေထြးမ်က္ႏွာၾကည့္ျပီး အသက္႐ႉေနရရွာတဲ့ မိန္းမ …


ဒီလိုမိန္းမမ်ိဳးနဲ႕ကြၽန္ေတာ္

ဘယ္လိုလက္ထပ္လို႕ျဖစ္ႏိုင္ဦးမွာလဲဗ်ာ ...

ဘယ္လိုပဲ ရည္းစားေတြထပ္ျပီးထားထား

သူ႕ကိုေတာ့ တစ္ေန႕မွေမ့မရႏိုင္တာ အမွန္ပါပဲ ...

တကယ္လို႕မ်ား ...

သူ႕ပေထြးၾကီးမရွိေတာ့ဘူးဆိုရင္ …


လက္ဖက္ရည္ဖိုးေလာက္ပဲ ေပးေပး

ျပည့္တန္ဆာပဲျဖစ္ေနပါေစ

အရာရာကိုျပဳျပင္ လက္ထပ္ခ်င္တဲ့ေကာင္ပါ ...


တကယ္ေတာ့ ...

ကြၽန္ေတာ့္ခ်စ္သူ ျမန္မာျပည္ဟာ

စိတ္ေသာကေတြၾကံဳတိုင္းမွာ

အေဖကိုလြမ္းဆြတ္ ငိုေႂကြးတတ္တဲ့

အရမ္းလွပတဲ့ဗီဇေတြကို

ပေထြးက အႏိုင္က်င့္ အေစာ္ကားခံလိုက္ရတဲ့

ခ်စ္စရာေကာင္းတဲ့ မိန္းမတစ္ေယာက္ပါ ...


အခုေတာ႕ က်ြန္ေတာ္ မိဘသေဘာတူထားတဲ႕ ခ်စ္သူ (singapore) နဲ႕ပဲ တြဲေနရတယ္...သူ႕ကို မခ်စ္ေပမယ္႕.... အရမ္းခ်စ္ရတဲ႕ ခ်စ္သူ (myanmar) ကိုဆက္ၿပီးလက္တြဲ ေနဖို႕က ဘယ္လိုမွမျဖစ္ႏုိင္တာ....


Author : Singapore နဲ႕ခ်စ္သူျဖစ္ေနသူတစ္ဦး

31 planes

31 planes

According to Theravada Buddhism, there are 31 planes:

20 planes of Brahmas, or higher spiritual beings
6 planes of Nats or Devas, or lower spiritual beings
Human existence
Animals
Peta, Apaya beings-in-woe
Asuraka, Apaya beings in-demi-woe
Hell, beings-in-torment, composed of 8 floors

Self-Realisation

THEN SAID MAHAMATI: Pray tell us, Blessed One, what is the nature of self-realisation by reason of which we shall be able to attain Transcendental Intelligence?

The Blessed One replied: Transcendental Intelligence rises when the intellectual-mind reaches its limit and, if things are to be realised in their true and essence nature, its processes of mentation, which are based on particularised ideas, discriminations and judgments, must be transcended by an appeal to some higher faculty of cognition, if there be such a higher faculty. There is such a faculty in the intuitive-mind (Manas), which as we have seen is the link between the intellectual-mind and Universal Mind. While it is not an individualised organ like the intellectual-mind, it has that which is much better,--direct dependence upon Universal Mind. While intuition does not give information that can be analysed and discriminated, it gives that which is far superior,--self-realisation through identification.

MAHAMATI THEN ASKED the Blessed One, saying: Pray tell us, Blessed One, what clear understandings an earnest disciple should have if he is to be successful in the discipline that leads to self-realisation?

The Blessed One replied: There are four things by

the fulfilling of which an earnest disciple may gain self-realisation of Noble Wisdom and become a Bodhisattva-Mahasattva: First, he must have a clear understanding that all things are only manifestations of the mind itself; second, he must discard the notion of birth, abiding and disappearance; third, he must clearly understand the egolessness of both things and persons; and fourth, he must have a true conception of what constitutes self-realisation of Noble Wisdom. Provided with these four understandings, earnest disciples may become Bodhisattvas and attain Transcendental Intelligence.

As to the first; he must recognise and be fully convinced that this triple world is nothing but a complex manifestation of one's mental activities; that it is devoid of selfness and its belongings; that there are no strivings, no comings, no goings. He must recognise and accept the fact that this triple world is manifested and imagined as real only under the influence of habit-energy that has been accumulated since the beginning less past by reason of memory, false-imagination, false-reasoning, and attachments to the multiplicities of objects and reactions in close relationship and in conformity to ideas of body-property-and-abode.

As to the second; he must recognise and be convinced that all things are to be regarded as forms seen in a vision and a dream, empty of substance, un-born and without self-nature; that all things exist only by reason of a complicated network of causation which owes its rise to discrimination and attachment and which eventuates in the rise of the mind-system and its belongings and evolvements.

As to the third; he must recognise and patiently accept the fact that his own mind and personality is also mind-constructed, that it is empty of substance, unborn and egoless. With these three things clearly in mind, the Bodhisattva will be able to enter into the truth of imagelessness.

As to the fourth; he must have a true conception of what constitutes self-realisation of Noble Wisdom. First, it is not comparable to the perceptions attained by the sense-mind, neither is it comparable to the cognition of the discriminating and intellectual-mind. Both of these presuppose a difference between self and not-self and the knowledge so attained is characterised by individuality and generality. Self-realisation is based on identity and oneness; there is nothing to be discriminated nor predicated concerning it. But to enter into it the Bodhisattva must be free from all presuppositions and attachments to things, ideas and selfness.

THEN SAID MAHAMATI to the Blessed One: Pray tell us, Blessed One, concerning the characteristics of deep attachments to existence and as to how we may become detached from existence?

The Blessed One replied: When one tries to understand the significance of things by means of words and discriminations, there follow immeasurably deep-seated attachments to existence. For instance: there are the deep-seated attachments to signs of individuality, to causation, to the notion of being and non-being,

to the discrimination of birth and death, of doing and not-doing, to the habit of discrimination itself upon which the philosophers are so dependent.

There are three attachments that are especially deep-seated in the minds of all: greed, anger and infatuation, which are based on lust, fear and pride. Back of these lies discrimination and desire which is procreative and is accompanied with excitement and avariciousness and love of comfort and desire for eternal life; and, following, is a succession of rebirths on the five paths of existence and a continuation of attachments. But if these attachments are broken off, no signs of attachment nor of detachment will remain because they are based on things that are non-existent; when this truth is clearly understood the net of attachment is cleared away.

But depending upon and attaching itself to the triple combination which works in unison there is the rising and the continuation of the mind-system incessantly functioning, and because of it there is the deeply-felt and continuous assertion of the will-to-live. When the triple combination that causes the functioning of the mind-system ceases to exist, there is the triple emancipation and there is no further rising of any combination. When the existence and the non-existence of the external world are recognised as rising from the mind itself, then the Bodhisattva is prepared to enter into the state of imagelessness and therein to see into the emptiness which characterises all discrimination and all the deep-seated attachments resulting therefrom. Therein he will see no signs of deep-rooted attachment nor detachment; therein he

will see no one in bondage and no one in emancipation, except those who themselves cherish bondage and emancipation, because in all things there is no "substance" to be taken hold of.

But so long as these discriminations are cherished by the ignorant and simple-minded they go on attaching themselves to them and, like the silkworm, go on spinning their thread of discrimination and enwrapping themselves and others, and are charmed with their prison. But to the wise there are no signs of attachment nor of detachment; all things are seen as abiding in solitude where there is no evolving of discrimination. Mahamati, you and all the Bodhisattvas should have your abode where you can see all things from the view-point of solitude.

Mahamati, when you and other Bodhisattvas understand well the distinction between attachment and detachment, you will be in possession of skillful means for avoiding becoming attached to words according to which one proceeds to grasp meanings. Free from the domination of words you will be able to establish yourselves where there will be a "turning about" in the deepest seat of consciousness by means of which you will attain self-realisation of Noble Wisdom and be able to enter into all the Buddha-lands and assemblies. There you will be stamped with the stamp of the powers, self-command, the psychic faculties, and will be endowed with the wisdom and the power of the ten inexhaustible vows, and will become radiant with the variegated rays of the Transformation Bodies. Therewith you will shine without effort like the moon, the sun, the magic wishing-jewel, and at every stage

will view things as being of perfect oneness with yourself, uncontaminated by any self-consciousness. Seeing that all things are like a dream, you will be able to enter into the stage of the Tathagatas and be able to deliver discourses on the Dharma to the world of beings in accordance with their needs and be able to free them from all dualistic notions and false discriminations.

Mahamati, there are two ways of considering self-realisation: namely, the teachings about it, and the realisation itself. The teachings as variously given in the nine divisions of the doctrinal works, for the instructions of those who are inclined toward it, by making use of skillful means and expedients, are intended to awaken in all beings a true perception of the Dharma. The teachings are designed to keep one away from all the dualistic notions of being and non-being and oneness and otherness.

Realisation itself is within the inner consciousness. It is an inner experience that has no connection with the lower mind-system and its discriminations of words, ideas and philosophical speculations. It shines out with its own clear light to reveal the error and foolishness of mind-constructed teachings, to render impotent evil influences from without, and to guide one unerringly to the realm of the good non-outflowings. Mahamati, when the earnest disciple and Bodhisattva is provided with these requirements, the way is open to his perfect attainment of self-realisation of Noble Wisdom, and to the full enjoyment of the fruits that arise therefrom.

THEN MAHAMATI ASKED the Blessed One, saying: Pray tell us, Blessed One, about the One Vehicle which the Blessed One has said characterises the attainment of the inner self-realisation of Noble Wisdom?

The Blessed One replied: In order to discard more easily discriminations and erroneous reasonings, the Bodhisattva should retire by himself to a quiet, secluded place where he may reflect within himself without relying on anyone else, and there let him exert himself to make successive advances along the stages; this solitude is the characteristic feature of the inner attainment of self-realisation of Noble Wisdom.

I call this the One Vehicle, not because it is the One Vehicle, but because it is only in solitude that one is able to recognise and realise the path of the One Vehicle. So long as the mind is distracted and is making conscious effort, there can be no culmination as regards the various vehicles; it is only when the mind is alone and quiet that it is able to forsake the discriminations of the external world and seek realisation of an inner realm where there is neither vehicle nor one who rides in it. I speak of the three vehicles in order to carry the ignorant. I do not speak much about the One Vehicle because there is no way by which earnest disciples and masters can realise Nirvana, unaided. According to the discourses of the Tathagatas earnest disciples should be segregated and disciplined and trained in meditation and dhyana whereby they are aided by many devices and expedients to realise emancipation. It is because earnest disciples and masters have not fully destroyed the habit-energy of karma and

the hindrances of discriminative knowledge and human passion that they are often unable to accept the twofold egolessness and the inconceivable transformation death, that I preach the triple vehicle and not the One Vehicle. When earnest disciples have gotten rid of all their evil habit-energy and been able to realise the twofold egolessness, then they will not be intoxicated by the bliss of the Samadhis and will be awakened into the super-realm of the good non-outflowings. Being awakened into the realm of the good non-outflowings, they will be able to gather up all the requisites for the attainment of Noble Wisdom which is beyond conception and is of sovereign power. But really, Mahamati, there are no vehicles, and so I speak of the One Vehicle. Mahamati, the full recognition of the One Vehicle has never been attained by either earnest disciples, masters, or even by the great Brahma; it has been attained only by the Tathagatas themselves. That is the reason that it is known as the One Vehicle. I do not, speak much about it because there is no way by which earnest disciples can realise Nirvana unaided.

THEN MAHAMATI ASKED the Blessed One, saying: What are the steps that will lead an awakened disciple toward the self-realisation of Noble Wisdom?

The Blessed One replied: The beginning lies in the recognition that the external world is only a manifestation of the activities of the mind itself, and that the mind grasps it as an external world simply because

of its habit of discrimination and false-reasoning. The disciple must get into the habit of looking at things truthfully. He must recognise the fact that the world has no self-nature, that it is un-born, that it is like a passing cloud, like an imaginary wheel made by a revolving firebrand, like the castle of the Gandharvas, like the moon reflected in the ocean, like a vision, a mirage, a dream. He must come to understand that mind in its essence-nature has nothing to do with discrimination nor causation; he must not listen to discourses based on the imaginary terms of qualifications; he must understand that Universal Mind in its pure essence is a state of imagelessness, that it is only because of the accumulated defilements on its face that body-property-and-abode appear to be its manifestations, that in its own pure nature it is unaffected and unaffecting by such changes as rising, abiding and destruction; he must fully understand that all these things come with the awakening of the notion of an ego-soul and its conscious mind. Therefore, Mahamati, let those disciples who wish to realise Noble Wisdom by following the Tathagata Vehicle desist from all discrimination and erroneous reasoning about such notions as the elements that make up the aggregates of personality and its sense-world or about such ideas as causation, rising, abiding and destruction, and exercise themselves in the discipline of dhyana that leads to the realisation of Noble Wisdom.

To practice dhyana, the earnest disciple should retire to a quiet and solitary place, remembering that life-long habits of discriminative thinking cannot be broken off easily nor quickly. There are four kinds of

concentrative meditation (dhyana): The dhyana practised by the ignorant; the dhyana devoted to the examination of meaning; the dhyana with "suchness" (tathata) for its object; and the dhyana of the Tathagatas.

The dhyana practised by the ignorant is the one resorted to by those who are following the example of the disciples and masters but who do not understand its purpose and, therefore, it becomes "still-sitting" with vacant minds. This dhyana is practised, also, by those who, despising the body, see it as a shadow and a skeleton full of suffering and impurity, and yet who cling to the notion of an ego, seek to attain emancipation by the mere cessation of thought.

The dhyana devoted to the examination of meaning, is the one practised by those who, perceiving the untenability of such ideas as self, other and both, which are held by the philosophers, and who have passed beyond the twofold-egolessness, devote dhyana to an examination of the significance of egolessness and the' differentiations of the Bodhisattva stages.

The dhyana with Tathata, or "Suchness," or Oneness, or the Divine Name, for its object is practised by those earnest disciples and masters who, while fully recognising the twofold egolessness and the imagelessness of Tathata, yet cling to the notion of an ultimate Tathata.

The dhyana of the Tathagatas is the dhyana of those who are entering upon the stage of Tathagatahood and who, abiding in the triple bliss which characterises the self-realisation of Noble Wisdom, are devoting themselves for the sake of all beings to the accomplishment

of incomprehensible works for their emancipation. This is the pure dhyana of the Tathagatas. When all lesser things and ideas are transcended and forgotten, and there remains only a perfect state of imagelessness where Tathagata and Tathata are merged into perfect Oneness, then the Buddhas will come together from all their Buddha-lands and with shining hands resting on his forehead will welcome a new Tathagata.

The Garbage Truck

One day I hopped in a taxi and we took off for the airport. We were
driving in the right lane when suddenly a black car jumped out of a
parking space right in front of us. My taxi driver slammed on his
breaks, skidded, and missed the other car by just inches! The driver of
the other car whipped his head around and started yelling at us.

My taxi driver just smiled and waved at the guy. And I mean, he was
really friendly. So I asked, 'Why did you just do that? This guy almost
ruined our car and sent us to the hospital!' This is when my taxi driver
taught me what I now call, 'The Law of the Garbage Truck.'

He explained that many people are like garbage trucks. They run around
full of garbage, full of frustration, full of anger, and full of
disappointment.

As their garbage piles up, they need a place to dump it and sometimes
they'll dump it on you. Don't take it personally. Just smile, wave, wish
them well, and move on. Don't take their garbage and spread it to other
people at work, at home, or on the streets. The bottom line is that
successful people do not let garbage trucks take over their day. Life is
too short to wake up in the morning with regrets, so.....

'Love the people who treat you right. Pray for the ones who don't.'

Use Email Auto-Replies With Caution

If you are going to be away from your computer, you can set up your email program to automatically reply to incoming emails with a message explaining that you are absent. These "Out-Of-Office" or "Vacation" replies can be a good way to let customers and friends know that you have received their message but will not be able to answer immediately. However, some caution is required when configuring your automatic replies:
Auto-replies may validate your address to spammers
Replying to spam emails can lead to an increase in the amount of spam you receive. Replies let the spammer know that your email address is valid and active and your address may be elevated to a "priority" spam list and even sold to other spammers. Lists of active and validated email addresses are valuable to spammers, because they know that list recipients are more likely to read and respond to their messages. If you configure your email program to auto-reply to all incoming email, spam messages will also receive a reply, thereby validating your email address to the spammer.


Auto-replies may let thieves know that you are away from home
To be effective, business orientated "Out-Of-Office" replies may need to specify when and how long you will be away. However, "Vacation" replies sent from your home computer should not be too specific. Otherwise, your auto-replies could inadvertently let thieves know exactly when and how long your home will be vacant. Remember that, once an email leaves your inbox, you really have very little control over who sees it and where it ends up.


Unnecessary auto-replies can waste bandwidth and clutter inboxes
When ever I send out Hoax-Slayer Newsletter notification emails, I receive dozens of "Out-Of-Office" and "Vacation" replies. In fact, every email newsletter publisher is likely to receive these unnecessary emails. Obviously, there is generally no need to send a reply to email newsletters unless you have a question or comment.

While this is not a major issue, with many thousands of email newsletters being sent out every day to millions of subscribers around the world, all those unnecessary auto-replies can quickly add up to quite significant amounts of email. Thus auto-replies can add to the gunk that already clogs the world's digital arteries.

A related problem occurs when one auto-reply triggers another auto-reply and an endless loop of inbox-clogging reply emails results.
Thus, wherever possible, you should place controls on who gets your auto reply emails and make sure that each recipient only receives one reply. For personal vacation messages you could ensure that replies are only sent to specified addresses such as those listed in your personal address book. For business "Out-Of-Office" messages, you could make sure that replies are not sent to messages diverted to your "Spam" folder. Email filters can be setup in such a way that replies are only sent to messages matching particular criteria.

There is a number of good auto-reply managers available that can work in conjunction with your email program and help you deal with the above issues. Reviews of several such programs are included on About.com and a Google search will reveal many more.

Ref# Hoax_Slayer

ျမိဳ ႔ နယ္ေလး တစ္ခုက လမ္း

နာမည္ရစ ပန္းခ်ီဆရာ သူငယ္ခ်င္းက သူ ့ခ်စ္သူနဲ ့အတူ ဂြတၱလစ္ဘက္မွာ အိမ္ငွားၿပီး

စတူဒီယိုလုပ္ ေတာ့ ကၽြန္မ အဲဒီကိုလည္း ေရာက္ခဲ့တယ္ ။

သူ ့ဆီမွာ သူငယ္ခ်င္းေတြ စုၿပီး စားၾက ေသာက္ၾကေပါ့ ။

ေနာက္ထပ္ လမ္း ပန္းခ်ီကားေလး ၂ကားရိွေသးတယ္.. တစ္ကားက လားရိွဳးက ..

ေနာက္တစ္ကား ကရန္ကုန္ ကတကၠသိုလ္ၾကီးရဲ ့လမ္း … ကၽြန္မေလွ်ာက္ရမယ္ထင္ၿပီး

မေလွ်ာက္ခဲ့ရလို ့သြားၾကည့္ရင္း အာရံုရလို ့..ဒါေပမယ့္အဲဒီ ၂ကားက သိပ္မၾကိဳက္လို႔

့ဓာတ္ပံုေတာင္မရိုက္ျဖစ္ဘူး ။

ကၽြန္မ ဘ၀မွာ ပန္းခ်ီသက္တန္း သာ ရွည္လာတယ္..

ကားေတြက တိုးပြားမလာဘူး ။

သူမ်ားေတြက professional ျဖစ္လာတယ္ ။

ကၽြန္မကေတာ့ ေက်ာင္းသူ ဘ၀ ကမလြတ္ဘူး ။ဆြဲတုန္းကေတာ့ ၾကိဳက္မိၿပီး ၾကာလာေတာ့

ကိုယ္ဘာသာ ရိုးလို ့ေခ်ာင္ထိုးမိတာလည္းရိွတယ္။

အခုအခ်ိန္အထိ ကၽြန္မ ၾကိဳက္မိတဲ့ ကိုယ္ဆြဲသမွ်ပန္းခ်ီကားေလးေတြအေၾကာင္း

ေျပာျပခ်င္တယ္။

Ref # Law Ka Ahla

The Art of Changing Yourself

Life is constantly pounding you from the outside with millions of hammer blows, but you have the last word as to how those blows will change you.

Man alone, of all creatures of earth, can change his own pattern. Man alone is architect of his destiny.

William James declared that the greatest revolution in his generation was the discovery that human beings, by changing the inner attitudes of their minds, can change the outer aspects of their lives.

You cannot climb uphill by thinking downhill thoughts. If your world is gloomy and hopeless, it is because you are gloomy and hopeless. You must change your mind to change your world.

Change demands self-discipline. Command yourself and make yourself do what needs to be done.

Changes requires the substituting of new habits for old. You mould your character and your future by your thoughts and acts.

Change can be advanced by associating with men and women with whom you can walk among the stars. Meet, mingle and make friends with those who have upward urge.

Change can be achieved by changing your environment. Let go of lower things and reach for higher. Surround yourself with the best in books, music and art. Listen to the greatest speakers. Hang on the wall of your home portraits of the men you most admire.

Change can be realized through conscious evolution. Moment by moment, day by day, concentrate on becoming the man you want to be.

Written by (Wilfred Peterson) in 1960.

TAH မွ ပံုျပင္မ်ား - ႏွစ္ပင္လိမ္

သူ၏ေရွ႕တြင္ ထုိင္ေနေသာ အထက္၊ေအာက္အ၀ါေရာင္ တဆင္တည္း ၀တ္ထားေသာ မိန္းကေလး၏ မ်က္ႏွာကုိ တခ်က္ အကဲခပ္လုိက္သည္။ သူမ ခါတုိင္းလုိ ရႊင္ရႊင္ပ်ပ် မရွိတာကုိ သတိထားမိသည္။ သူ ဖြင့္ေျပာလုိက္ရေတာ့မည္ေလာ၊ မေျပာေသးပဲ ေခတၱေစာင့္ဆုိင္းရမည္ေလာ။ စားပြဲေပၚရွိ လိေမၼာ္ရည္ကုိ သူ တက်ိဳက္ ယူေသာက္လုိက္သည္။ ကုိယ္ကုိ မတ္ေနေအာင္ ျပင္ထုိင္လုိက္ၿပီး

“လြင့္ကို ကုိယ္တစ္ခု ေျပာစရာ … ။” “လြင္ ကုိ႕ကုိ ေျပာစရာ … ”

ေျပာမဲ့ေျပာေတာ့လဲ ႏွစ္ေယာက္စလံုး ႏႈတ္မွ သံၿပိဳင္ထြက္လာသည္။

“ဒါဆုိ လြင္အရင္ေျပာပါ။”

“မဟုတ္ဘူး၊ ကုိ အရင္ေျပာ။”

သူဘာေျပာမည္ဆုိတာ သူသိသျဖင့္ သူဇြတ္ျငင္းမိသည္။

“လြင္ အရင္ေျပာပါ၊ ကုိယ့္ကိစၥက ေနာက္မွ ေျပာလဲ ရပါတယ္။”

လြင္ဆုိေသာ မိန္းကေလးသည္ ပင့္သက္တခ်က္ ရႈိက္သြင္းလုိက္ၿပီး ႏႈတ္ခမ္းကို တင္းတင္း တခ်က္ ေစ့သည္။ အတန္ၾကာမွ သက္ျပင္းတခ်က္ခ်ၿပီး ေလးေလးတြဲ႕တြဲ႕ အသံျဖင့္ …

“လြင္ တုိ႕ လမ္း ခြဲ ရ ေအာင္ ကုိ … ။”

သူမကပဲ ဆက္ေျပာျပန္သည္။

“ကုိ႕မွာ အျပစ္မရွိပါဘူးကုိ။ ကုိ႕ကုိ လြင္ခ်စ္လုိ႕ မရေတာ့တာ တခုပါပဲ။ လြင့္မွာ တျခား ခ်စ္ရမဲ့သူ ရွိေနၿပီ … ။”

ကမၻာေျမသည္ အုိးထိန္းစက္ကဲ့သုိ႕ ခ်ာခ်ာလည္ေလသည္။

“ေကာင္းၿပီေလ။ လြင့္သေဘာပါ … ။”

ေလသံကုိ အတတ္ႏုိင္ဆံုး ႀကိဳးစားထိန္း၍ ေျပာလုိက္ရသည္။

“ကုိ ေျပာစရာ ရွိတယ္ဆုိ၊ ဘာေျပာမလုိ႕လဲ ဟင္။”

သူ႕ကုိ ‘ကုိ’ ဟု ဆက္ေခၚေနတုန္းပါလား။ အက်င့္ပါေနလုိ႕ ျဖစ္မွာေပါ့ေလ။ ဒီအခ်ိန္က်မွေတာ့ သူေျပာမည့္စကားကုိ ေျပာေနလုိ႕လဲ မထူးေတာ့ပါဘူးေလ။ ဘယ္လုိ ျပန္ေျပာရမည္ စဥ္းစားေနဆဲတြင္ပင္ …

“ကုိ မေျပာေတာ့ဘူးဆုိရင္ လြင္သြားေတာ့မယ္။ ခ်ိန္းထားတာေလး တစ္ခု ရွိလုိ႕။”

ဟုိတစ္ေယာက္နဲ႕လားဟုပင္ ျပန္မေမးျဖစ္ပါ။ ၁၂၀% ေသခ်ာေနေသာ အေျဖကို သိရ၍ ဘာအက်ိဳးအျမတ္ရွိပါမည္နည္း။

ကမၻာႀကီးသည္ အိုးထိန္းစက္ကဲ့သုိ႕ ခ်ာခ်ာလည္ေနဆဲပင္ ျဖစ္သည္။ အျဖစ္အပ်က္မ်ားက ျမန္ဆန္လြန္းသျဖင့္ မယံုႏုိင္ေလာက္ေအာင္ ျဖစ္ရသည္။ သူ၏ခံစားခ်က္မ်ားသည္ နိမ့္လိုက္၊ျမင့္လုိက္ႏွင့္ ပန္းေပါင္းစံု ဖူးပြင့္ေနေသာ လွပသည့္ ကမၻာေျမႀကီးသည္ အုိးထိန္းစက္လုိ ခ်ာခ်ာလည္၍ သူ႕ေလာကထဲသို႕ ၀င္ေရာက္လာသလုိ သူခံစားရသည္။

လမ္းခြဲစကားေျပာမည့္သူထက္ ဦးေအာင္လမ္းခြဲစကား ေျပာသြားသျဖင့္ အနည္းငယ္ မေက်နပ္သလုိလုိ၊ ခံရခက္သလုိလုိ ရွိေသာ္လည္း အခုမွေတာ့ ဒါေတြက အေရးမႀကီးပါဘူးေလဟု သူ႕ကုိယ္သူ ေျဖသိမ့္ရသည္။ ကိစၥတစ္ခု ေအာင္ျမင္ ၿပီးေျမာက္သြားသလုိ ခံစားရသည္။ ‘မုိး’ ထံသုိ႕အသြားတြင္ သူ၏ေျခလွမ္းမ်ားက သြက္လက္ ေပါ့ပါး ေနေလသည္။

မုိး ကုိ သူ အင္တာနက္ေပၚရွိ ေအာင္သြယ္ ၀န္ေဆာင္မႈ တစ္ခုတြင္ သူ စသိခဲ့ရျခင္းျဖစ္သည္။ မုိးသည္ တီတီတာတာ ေျပာတတ္သည္၊ စိတ္ရင္းေကာင္းသည္၊ ေပ်ာ္တတ္သည္၊ ဟာသဥာဏ္ရွိသည္၊ လြယ္လြယ္ႏွင့္ စိတ္မဆုိးတတ္။ အျပင္မွာ မျမင္ဖူးေသာ္လည္း ကြန္ပ်ဴတာ ဖန္သားျပင္ေပၚရွိ ေဖာ့စဖိတ္ဓာတ္ေပါင္းမႈန္႕မ်ားက ေဖာ္ျပေပးေသာ သူမ၏ စကားမ်ားျဖင့္ သူ မုိးကုိ သံေယာဇဥ္တြယ္ၿပီး ခ်စ္မိေလသည္။ တခ်ိန္တည္းမွာပင္ လြင့္အေပၚတြင္ ထားရွိေသာ သူ၏ အခ်စ္မ်ား တျဖည္းျဖည္း လြင့္ပါးလာခဲ့ရၿပီး ခ်စ္သူတစ္ေယာက္လုိ မခ်စ္ႏုိင္ေသာ အေျခသို႕ ေရာက္ရွိခဲ့ရသည္။ လြင္ရိပ္မိသြားလုိ႕မ်ား သူစိတ္ခ်မ္းသာေအာင္ လမ္းခြဲေပးခဲ့တာမ်ားလား … ။

“တိန္ ေတာင္ တိန္ ေတာင္ … ”

လက္ကုိင္ဖုန္းသုိ႕ message ၀င္လာေသာေၾကာင့္ သူ႕အေတြးမွ်င္မ်ား ျပတ္ေတာက္သြားသည္။ မုိးဆီကပဲ။

“မုိးေရာက္ေနၿပီ၊ အ၀ါေရာင္ ၀တ္ထားတယ္။”

သူလဲ ေရာက္လုပါၿပီ။ ခ်ိန္းထားေသာ ေကာ္ဖီဆုိင္ထဲသုိ႕ သူလွမ္း၀င္လုိက္သည္။ ဆိုင္အတြင္းတြင္ အ၀ါေရာင္ အေပၚေအာက္ ဆင္တူ ၀တ္ထားေသာ မိန္းကေလးကို တစ္ဦးတည္းသာ ရွိသည္။ ေကာင္းသည္၊ လူမွားစရာ မရွိေတာ့။ သူဆုိင္ထဲ လွမ္းအ၀င္တြင္ အ၀ါေရာင္ မင္းသမီးေလးက သမင္လည္ျပန္ လွည့္ၾကည့္ေလသည္။ ထုိခဏမွာပင္ ကမၻာေျမသည္ အုိးထိန္းစက္ကဲ့သုိ႕ ခ်ာခ်ာလည္ျပန္ေလသည္။

‘မုိး’ သည္ ေခ်ာပါသည္၊ လွပါသည္၊ ျမင္သူတုိင္း ေငးရေလာက္ေသာ ရူပကာ ပုိင္ရွင္ျဖစ္ပါသည္။ သုိ႕ရာတြင္ ထုိ႕ထက္ပုိ၍ အေရးႀကီးသည္မွာ သူမ၏ မွတ္ပံုတင္ထဲတြင္ သူမ၏အမည္ကုိ ‘မုိးသိမ့္လြင္’ ဟု ျဖည့္သြင္းေရးသားထားျခင္း ျဖစ္ပါသည္။

ေလာရွည္

ညီမေလးနဲ႔ ကိုယ္

ခေရပြင့္ေတြ
တဖြဲဖြဲေၾကြလြင့္ေနတဲ့
ေရႊအိုေရာင္ရင့္ရင့္ျခယ္
ညေနခင္းအရိပ္မွာ
ညီမေလးေရ .. .
မင္းနဲ ့ငါရဲ ့စိတ္ေတြ
ကဗ်ာတစ္ပုဒ္နဲ ့
ခေရပန္းရနံ ့ေတြၾကား
လြင့္ေျမာေနၾက ။

ေနာက္ျပန္လွည့္မရတဲ့
လမ္းကအလြမ္းအေဆြးေတြ
တေပြ ့ၾကီးယူလာမွာကို စိုးတယ္
ညီမေလးေရ ...
မင္းနဲ ့ငါ
ေနမျမင္ .. လမျမင္
လမ္းမျမင္ .. ကမ္းမျမင္္
ႏွလံုးသားျမစ္တစ္စင္းေပၚ
ပြင့္ဖတ္တံတားနဲ ့
အတူေလွ်ာက္ခဲ့ၾက ။

ကိုယ့္ရဲ ့လမ္းအဆံုးက
ညီမေလးရဲ ့ ရင္ခြင္ပါပဲ
ကိုယ့္ရင္ခြင္ကေတာ့
ညီမေလးရဲ ့ထာ၀ရရဲတိုက္ပဲေပါ့ .. .
(ဒါေပမယ့္) ကိုယ္တို ့ႏွစ္ေယာက္ရဲ ့
ႏွလံုးသားၿမိဳးျပလမ္းမေတြက
မီးနီေတြရဲလို ့ .. .
ကိုယ္တို ့ႏွစ္ေယာက္ရဲ ့
ရင္ခုန္စရာညေတြကလည္း
မ်က္ရည္ေတြ၀ဲလို ့ .. .
ကိုယ္တို ့ႏွစ္ေယာက္ၾကားက
ေလာကဓံတရားက အခ်ိဳးအစားမေျပျပစ္တဲ့
ျမစ္ကမ္းပါးႏွစ္ဖက္လိုမ်ိဳး
မ်က္ႏွာခ်င္းဆိုင္ထိုင္ၿပီး
အလြမ္းေတြၿပိဳက်ေနတာ
ေ၀းကြာမႈက တစ္စတစ္စ ။

ေဆာင္းဦးေပါက္ညထဲက
ကိုယ့္ရင္ခုန္သံေတြ
ျမန္ေစတဲ့ညီမေလးရဲ ့
ၾကယ္မ်က္၀န္းေလးေပ်ာက္ရွေတာ့
ကိုယ့္ႏွလံုးသားက
ေဆာင္းဦးရြက္ေၾကြလို
အသက္ဓာတ္ရယ္က ခပ္ပါးပါး .. . ။

ကိုခ်ိဳ

မုန္တုိင္းအၿပီး ျမန္မာလူငယ္ေတြ ျပည္ပထြက္ဖုိ႔ႀကိဳးစား

မုန္တုိင္းအၿပီး ခရီးသြားလုပ္ငန္းက်လာသည့္အခ်က္၊ စီးပြားေရးက်ပ္တည္းလာသည့္အခ်က္ မ်ားေၾကာင့္ ျမန္မာလူငယ္ အမ်ားအျပား ခရီးသြားလုပ္ငန္းမွ ထြက္ၿပီး စင္ကာပူသြားရန္ ႀကိဳးစားၾကရာ ရန္ကုန္စင္ကာပူသံ႐ုံးတြင္ ေန႔စဥ္ ဗီဇာေလွ်ာက္သူမ်ား ျပည့္က်ပ္ေနသည္ဟု မ်က္ျမင္သက္ေသမ်ားက ေျပာသည္။

အခ်ဳိ႕ေငြေၾကးတတ္ႏုိင္သူ ပညာတတ္လူငယ္မ်ားလည္း စင္ကာပူေရာက္ၿပီး အလုပ္မရွိျဖစ္ေန သည္ဟု စုံစမ္းသိရသည္။ ျမန္မာႏိုင္ငံမွာ ဂ်ာမန္မ်ားႏွင့္ အိမ္ေထာင္ျပဳထားသည့္ အသက္ (၂၀)
၀န္းက်င္ ျမန္မာအမ်ိဳးသမီး လူငယ္စုံတြဲ အခ်ဳိ႕လည္း မၾကာခင္က ဂ်ာမနီႏုိင္ငံေရာက္လာသလုိ ေန႔စဥ္ ဂ်ာမနီမွ ႏွင္ထုတ္ခံေနရသည့္ ျမန္မာမ်ားလည္းရွိသည္ဟု ဂ်ာမနီျမန္မာအသုိင္းအ၀ုိင္းက ေျပာသည္။ ျမန္မာမိန္းကေလးငယ္ အေတာ္မ်ားမ်ားမွာမူ ေလာေလာဆယ္ ယူေအအီးႏုိင္ငံသို႔ အထြက္မ်ားသည္ဟု ရန္ကုန္ၿမိဳ႕ခံမ်ားက ေျပာသည္။ ။

Ref # Khit Pyine Journal

တံခါးေခါက္သံ

စေနေန႔ရဲ့ မနက္ခင္းတစ္ခု…။

ေသာၾကာညတုန္းက ေတာ္ေတာ္နဲ႔ မအိပ္ျဖစ္လိုက္တာေၾကာင့္ စေနမနက္ခင္းမွာေတာ့ သူ႔အိမ္ တစ္အိမ္လုံးကို အိပ္စက္အနားယူျခင္းကသာ ေမာင္ပိုင္စီးထား၏။ တီဗြီပိတ္၊ ကြန္ပ်ဴတာပိတ္၊ ဖုန္းပလပ္ျဖဳတ္၊ အိမ္တံခါးပိတ္…ဂ်ိတ္ ဆိုပါေတာ့…။ အျပင္မွာ ရြာေနတဲ့ မိုးသံ တေ၀ါေ၀ါကလဲ အိပ္ေနတဲ့လူကို ဇိမ္ပုိရိွေအာင္ ပ့ံပုိးေနသေယာင္ေယာင္…။

သုိ႔ေသာ္…။

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`ေဒါက္…၊ ေဒါက္…၊ ေဒါက္…´
`ေဒါက္…၊ ေဒါက္…၊ ေဒါက္…´

နားထဲကို စက္ေသနတ္ အတဲြလိုက္ လာပစ္ထည့္ေနသလား ထင္ရေလာက္တဲ့ တံခါးေခါက္သံက အိပ္လို႔ေကာင္းေနတဲ့ အာ႐ုံကို ကန္ေက်ာက္လႈပ္ႏိႈး ပစ္လုိက္သည္။ ၾကားၾကားဖူးသမွ် တံခါးေခါက္သံေတြထဲမွာ ဒီတခါ တံခါးေခါက္သံကေတာ့ တကယ္ကုိ `အားမနာလွ်ာမက်ိဳး´ တံခါးေခါက္သံ…။ တံခါးကို ခပ္ၾကမ္းၾကမ္း ေခါက္႐ုံနဲ႔တင္ အားမရေသးလုိ႔လား မသိ…၊ တစ္ခ်က္တစ္ခ်က္မွာ တံခါးေသာ့ေပါက္ လက္ကုိင္ဘုကို ဆြဲလွည့္ေနတဲ့ အသံ တကလစ္ကလစ္ ကိုပါ ၾကားေနရေသးသည္။

`ကၽြတ္…၊ ဘယ္သူလဲ မသိဘူး။ မဖြင့္ဘူးကြာ´

အိမ္ကို လာလာေခါက္တဲ့ တံခါးေခါက္သံေတြကို ေခါက္တဲ့ အသံပုံစံကို မူတည္ၿပီး သူက အမ်ိဳးအစားခြဲထား၏။ တခ်ိဳ႔က တံခါးကို ဖြဖြေလး ေခါက္သည္။ တံခါးလာေခါက္ရတာကိုေတာင္ ေတာ္ေတာ္အားနာေနရတဲ့ အသံမ်ိဳး။ မ်ားေသာအားျဖင့္ကေတာ့ ကရင္အကိုႀကီးတုိ႔ လင္မယား လာေခါက္ရင္ ဒီလို အသံမ်ိဳး ၾကားရသည္။ အကူအညီ တစ္ခုခု လိုေပမယ့္ အင္မတိအင္မတန္ အားနာတာေၾကာင့္ တံခါးကို မရဲတရဲ ေခါက္တဲ့ပုံစံ။

ထူးထူးျခားျခား တံခါးေခါက္တတ္တဲ့ ပုဂၢိဳလ္ကေတာ့ ဒီကုိေရာက္လာတာ ေလးငါးေျခာက္လေလာက္ပဲ ရိွေသးေသာ `ကိုမိုးဇက္´ ဆုိတဲ့ လူ…။ သူ တံခါးေခါက္တာကေတာ့ သူမ်ားေတြလို လက္ေခါက္နဲ႔ ေခါက္တာ မဟုတ္ဘဲ လက္ေခ်ာင္းထိပ္ဖ်ားေလးေတြနဲ႔ တံခါးအေပၚမွာ ၾကြက္ျဖတ္ေပးတဲ့ အသံမ်ိဳး တံခါးကို ေတာက္တာမုိ႔ သူ႔တံခါးေခါက္သံက သူမ်ားေတြနဲ႔ မတူ။ ျမန္မာျပည္မွာဆိုရင္ေတာ့ ရဲစခန္းတုိ႔၊ ေဆး႐ုံတို႔မွာ လက္ေခ်ာင္းေလးေတြကို စားပြဲေပၚမွာ အဲဒီလို ေခါက္တဲ့လူေတြ အေတာ္ အေဟာက္ခံရ၏။

အနီးအနားက ျမန္မာမိသားစု တခ်ိဳ႔ရဲ့ ကေလးေတြ အိမ္ကုိ လာလည္တာဆိုရင္ေတာ့ တံခါးေခါက္သံက မိုးခ်ဳန္းသည့္အလားပင္…။ သူတို႔ လက္သီးဆုပ္ကေလးေတြနဲ႔ တဒုန္းဒုန္း ထုတဲ့အျပင္ကို အျပင္ကေန `ဦးဦး၊ တံခါးဖြင့္´ လို႔ ေအာ္သံ သဲ့သဲ့ကိုပါ ၾကားႏုိင္ေသးသည္။ အဲဒီ ေမာင္မင္းႀကီးသားေလးမ်ားကေတာ့ သူ အေၾကာက္ရဆုံး…။ တံခါးမဖြင့္မခ်င္း တံခါးကုိ အားရပါးရထုေသးတဲ့အျပင္ တံခါးဖြင့္ေပးလိုက္ရင္လဲ တီဗီြေရွ႔မွာ တခ်ိဳ႔ထုိင္၊ တခ်ိဳ႔ကေတာ့ သူ႔ကြန္ပ်ဴတာကို ျပႆနာရွာေလေတာ့၏။ ခပ္တည္တည္နဲ႔ စာထုိင္ေရးဖို႔ေတာ့ မၾကံစည္ေလႏွင့္…။ `ဦးဦး…၊ သားဂိမ္းကစားမယ္ေလ´ ဆိုၿပီး ကြန္ပ်ဴတာကို အာဏာသိမ္းၿပီသာမွတ္…။

ဒီႏုိင္ငံက တျခားေသာ လူမ်ိဳးျခား တစ္ေယာက္ေယာက္ လာေခါက္တဲ့ အသံကိုေတာ့ သူက `ကိန္းႀကီးခန္းႀကီး တံခါးေခါက္သံ´ လို႔ ကိုယ့္ဘာသာကိုယ္ အမည္ေပးလိုက္၏။ သူတို႔ကေတာ့ တံခါးကို အသံခပ္က်ယ္က်ယ္နဲ႔ ခပ္ျပင္းျပင္းေလး သုံးေလးငါးခ်က္ ကို ႏွစ္ခါေလာက္ ေခါက္လို႔မွ တံခါးမဖြင့္ေပးရင္ေတာ့ ေနာက္ေၾကာင္း ျပန္လွည့္သြားၾကၿပီ။ လာေခါက္ေလ့ရိွတာကေတာ့ မ်ားေသာအားျဖင့္ ဖုန္း၊ ခရက္ဒစ္ကဒ္၊ သတင္းစာ၊ ေကဘယ္လ္လိုင္း ေၾကာ္ျငာသမားေတြနဲ႔ တခါတေလမွာ လာတတ္ေလ့ရိွတဲ့ သူ႔ စပြန္ဆာ…။

***

အခုတံခါးေခါက္သံကေတာ့ ဘယ္သူဘယ္၀ါ ျဖစ္မယ္ဆိုတာ မခန္႔မွန္းတတ္…။ ဒါေပမယ့္ ေတာ္ေတာ္ေတာ့ အားမနာလွ်ာမက်ိဳး ႏိုင္လြန္းတဲ့ တံခါးေခါက္သံဟု ထင္မိ၏။ ပိုင္စုိးပုိင္နင္းကလဲ ႏိုင္ေသး…။ တံခါးလက္ကိုင္ဘုကို ဆြဲလွည့္လိုက္…၊ တံခါးကုိ ခပ္ၾကမ္းၾကမ္းေခါက္လိုက္…။ ခဏၿငိမ္သြားလိုက္…၊ နည္းနည္းေလး ၾကာရင္ ျပန္ေခါက္လိုက္နဲ႔…။

သာမန္အခ်ိန္ထက္ အဆေပါင္းတစ္ရာေလာက္ ေလးလံေနသလို ခံစားရတဲ့ ဦးေခါင္းက ဘယ္လုိမွ မထူခ်င္ေသးတာမို႔ ေဘးနားက ေခါင္းအုံးကို နားနားကပ္ေအာင္ ဆြဲယူၿပီး ျပန္အိပ္ပစ္လုိက္သည္။ ေတာ္ေတာ္ၾကီးၾကာမွ တံခါးေခါက္သံက ျငိမ္သြား၏။

`ျပန္သြားၿပီထင္တယ္၊ ျပန္လဲ ေအးတာပဲ၊ ဘယ့္ႏွယ္ကြာ၊ ဒီမွာအိပ္ေနမလား ဘာလားေတာင္ မေတြးဘူး၊ မနက္အေစာႀကီး တံခါးလာေခါက္ရတယ္လို႔´

ဘာပဲျဖစ္ျဖစ္ စပ္စုခ်င္စိတ္ကလဲ ရိွေသးတာမို႔ အိပ္ရာကေန ႀကဳံး႐ုန္းထ..၊ ေျခကို အသာေလး ဖြဖြနင္းၿပီး တံခါးရဲ့ ေခ်ာင္းၾကည့္ေပါက္ကတဆင့္ အျပင္ကုိ ေခ်ာင္းလုိက္ေတာ့ ဘယ္သူမွ မရိွ…။ `ေကာင္းတယ္´ လို႔ စိတ္ထဲမွာ အားရပါးရေတြးပစ္လုိက္၏။ ဒါေပမယ့္ ျပန္အိပ္လုိ႔ေတာ့ ဘယ္လိုမွ မရေတာ့…။ နာရီကို ၾကည့္လုိက္ေတာ့ မနက္ကိုးနာရီသာသာ…။

ဒီလိုနဲ႔ပဲ အိပ္ရာထ၊ မ်က္ႏွာသစ္၊ အစာစား၊ အျပင္ထြက္…။

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စေနေန႔ ညေန…။

တီဗီြ အစီအစဥ္က ေကာင္းေနတာနဲ႔ ဇိမ္က်ေနတုန္း မနက္ကလို တံခါးေခါက္သံက ထပ္ေပၚလာျပန္သည္။

`ေဒါက္…၊ ေဒါက္…၊ ေဒါက္…´
`ေဒါက္…၊ ေဒါက္…၊ ေဒါက္…´
`ကလစ္…ကလစ္´

တံခါး ေခါက္ၿပီးတာနဲ႔ တံခါးလက္ကိုင္ဘုကို ပိုင္စုိးပုိင္နင္း ဆြဲလွည့္ေနတာကုိ လူက ေတာ္ေတာ္ အူယားလာသည္။

`ဘယ္သူမို႔လို႔ ဒီေလာက္ေတာင္…၊ ကဲ… ဒီေလာက္ေတာင္ ျဖစ္လွတာ သိၾကေသးတာေပါ့ကြာ´

ခပ္တိုတို ျဖစ္ခ်င္လာတဲ့ စိတ္ေၾကာင့္ ေခ်ာင္းၾကည့္ေပါက္ကေနေတာင္ အရင္ဆုံး မၾကည့္အားေတာ့ဘဲ တံခါးကို အလ်င္စလို ဆြဲဖြင့္ပစ္လုိက္၏။ တံခါး၀မွာ ရပ္ေနတာက…

`ဟင္…အမုိး´

လက္ထဲမွာ လက္ႏွစ္လုံးသာသာေလာက္ ငါးအကင္ေလးေတြထည့္ထားတဲ့ ပန္းကန္ျပားေလး တစ္ခ်ပ္နဲ႔ အမိုးက သူ႔ကို ေတြ႔ေတာ့ အမိုးအေပၚ စီးမိုးေနတဲ့ သူ႔အရပ္ႀကီးကုိ ေမာ့ၾကည့္ၿပီး ၿပဳံးျပသည္။ ၿပီးေတာ့…

`ဖိုးခြား၊ ေနေကာင္းရဲ့လား´
`ဟုတ္ကဲ့၊ ေကာင္းပါတယ္၊ အမိုး ဘာလုိလို႔လဲ၊ က်ေနာ္ ဘာလုပ္ေပးရမလဲ အမိုး´ (စိတ္ထဲမွာ အမိုးတေယာက္ တစ္ခုခု လိုအပ္လုိ႔ လာတာလုိ႔ ထင္ေနတုန္း)
`ဘာမွ မလိုပါဘူး၊ အမိုးညက အိပ္မက္သိပ္မေကာင္းလုိ႔ ဖိုးခြားတေယာက္ ေနလို႔မွ ေကာင္းရဲ့လား မသိဘူး ဆိုၿပီး လာၾကည့္တာ´

သူ ေခတၱခဏေတာ့ ဆြံ႔အသြား၏။ ႏႈတ္က အာေစးထည့္ထားသလိုလို ဘာစကားမွ မထြက္ႏိုင္ေသးခင္မွာပဲ အမိုးက ဆက္ၿပီး…

`မနက္ကလဲ အမိုးလာေသးတယ္၊ ဖိုးခြားအိပ္ေပ်ာ္ေနတာလား၊ တံခါးဖြင့္မေပးတာနဲ႔ စိတ္ပူၿပီး ျပန္သြားရတယ္´
`ဟုတ္…၊ ဟုတ္ကဲ့´
`ဒီငါးေတြက အဘုိးသြားမွ်ားထားတာေလ´

ထမင္းစားပြဲေပၚမွာ ငါးကင္ ပန္းကန္ေလးကုိ သြားတင္ရင္း ေျပာေနတဲ့ အမိုးကို သူ အေၾကာင္သားျဖင့္ လုိက္ေငးေနမိ၏။

`ကဲ…၊ ျပန္မယ္ေနာ္၊ ေနေကာင္းတယ္ဆို အမိုး စိတ္ေပ်ာ္ၿပီ´

တုံးတိတိသာ ေျပာသြားေပမယ့္ စကားထဲက ေမတၱာတရားေတြက ခြင့္လႊတ္နားလည္ျခင္း မ်ားစြာကို ကုိယ္စားျပဳဖို႔ သူ႔အခန္းထဲတြင္ အမိုးခ်န္ထားခဲ့၏။

***

စေနေန႔ည…။

တံခါးေခါက္သံ ခြဲျခားသူ စပယ္ရွယ္လစ္ လို႔ ကိုယ့္ကုိယ္ကုိ ထင္ထားသူ လူတေယာက္ကို သူ႔အိမ္တံခါးက ေလွာင္ၿပဳံးၿပဳံးၿပီး ၾကည့္ေနေလ၏။


ကလုိေစးထူး

တာ၀န္

ကြၽန္မတို႔ပတ္၀န္းက်င္မွာ လူအမ်ိဳးမ်ိဳးကိုေတြ႔ျမင္ေနရပါတယ္။ ဘ၀မွာ ေအာင္ျမင္ ေနတဲ့သူေတြေရာ ၊ မေအာင္ျမင္တဲ့သူေတြေရာ ၊ ေလာကဓံ ကံႀကမၼာအလွည့္အေျပာင္းေၾကာင့္ ဘ၀မွာနိမ့္ခ်ည္ ၊ ျမင့္ခ်ည္နဲ႔ ရုန္းကန္လႈပ္ရွားေနၾကရတဲ့သူေတြကိုေရာေပ့ါ။

ေအာင္ျမင္မႈကိုရရွိေနတဲ့ ၊ ေအာင္ျမင္ေနတဲ့သူေတြအကုန္လံုးဟာ သူတို႔ေတြ တစ္ခုခုကို လိုခ်င္ရင္ လုပ္သင့္တဲ့ လိုအပ္တဲ့အရာမွန္သမွ်ကိုလုပ္ရမယ္ဆိုတာကို နားလည္ သေဘာေပါက္ထားၾကသူမ်ား ျဖစ္ပါတယ္။ဒီအလုပ္ကိုလုပ္ရင္ ဘာျဖစ္လာမယ္။ မလုပ္ရင္ဘာျဖစ္လာမယ္ဆိုတာကို ေကာင္းစြာသေဘာေပါက္ထားၾကသူမ်ားျဖစ္ပါတယ္။

ကိုယ္လုပ္လိုက္တဲ့အလုပ္ေၾကာင့္ အနာဂတ္မွာဘာျဖစ္လာမယ္ဆိုတာကို ႀကိဳတင္ ေမွ်ာ္မွန္း တြက္ဆထားႏိုင္ႀကသူမ်ားဟာ ဘ၀မွာေအာင္ျမင္သူမ်ားျဖစ္တတ္ၾကပါတယ္။ ဒါေပမယ့္ လူသားတို႔သဘာ၀အရ သူတစ္ပါးေအာင္ျမင္ရင္ ဒါ သူကံေကာင္းလို႔ ။ ကိုယ္က မေအာင္ျမင္တဲ့အခါမွာ သူတစ္ပါးအမွားေႀကာင့္ ကိုယ္မေအာင္ျမင္ရတာ ဆိုျပီး ေျပာဆို ေနတတ္ၾကပါတယ္။ တကယ္ေတာ့ လူသားဘ၀မွာ အေၾကာင္းေၾကာင့္ အက်ိဳးျဖစ္လာ ရတာခ်ည္းပါပဲ။


လူတစ္ဦးဟာရင့္က်က္ျပီး သက္ေရာက္မႈတိုင္းကို ေကာင္းမြန္စြာ တုန္႔ျပန္ ႏိုင္တဲ့ အရည္ အေသြးရွိတယ္ ဆိုရင္ ဘ၀မွာအဆင္ေျပေျပေနထိုင္ႏိုင္တာပါပဲ။ ဒါ့အျပင္ ကြၽန္မတို႔ တစ္ဦးခ်င္းစီမွာ ဘာေတြတာ၀န္ရွိသလဲဆိုတာကိုသိျမင္ထားမယ္ဆိုရင္ လူ႔အသိုင္းအ၀ိုင္း မွာေနလို႔ ထိုင္လို႔ေကာင္းပါတယ္။ဒါဆိုရင္ ဘာေတြတာ၀န္ရွိပါသလဲ။ ကြၽန္မတို႔ရဲ႔ စိတ္ေနစိတ္ထားအတြက္ ကြၽန္မတို႔မွာပဲတာ၀န္ရွိပါတယ္။

သိပ္ကိုဆိုးရြားလြန္းတဲ့အေျခအေနေတြမွာေတာင္ ကြၽန္မတို႔ရဲ႔ စိတ္ကို ထိန္းခ်ဳပ္ ထားႏိုင္မယ္ ဆိုရင္ လူထဲမွာအဆင္ေျပတာပါပဲ။ ဥပမာ ကားေမာင္းသြားရင္း ယာဥ္ေၾကာပိတ္ဆို႔မႈေၾကာင့္ အလုပ္ခ်ိန္မမီမွာစိုးတဲ့အတြက္ ကိုယ့္ကားအေရွ႔႔မွာပိတ္ေနတဲ့ ကားေတြကို ဟြန္း အဆက္ မျပတ္တီးတာမ်ိဳး ၊ ေအာ္ဟစ္မယ္ ဆိုတာမ်ိဳးကို သင္လုပ္မလား။ ဒါမွမဟုတ္ ကားလမ္း ရွင္းေအာင္ေစာင့္ရင္း ေအးေအးေဆးေဆး ကားထဲမွာ သီခ်င္း နားေထာင္ရင္း အျခား သူမ်ား ဘာေတြလုပ္ေနၾကတယ္ ဘယ္လိုျပဳမူေနၾကတယ္ဆိုတာကို ၾကည့္မလား။ ႀကိဳက္ရာကိုေရြးလို႔ရပါတယ္။ မိမိသေဘာပါပဲ။ ကိုယ့္ရဲ႔စိတ္ေနစိတ္ထား အတြက္ရရွိလာမယ့္အက်ိဳးဆက္ကို ကိုယ္ပဲခံစားရမွာပါပဲ။ ကိုယ့္ကားရဲ႔အေရွ႔မွာ ပိတ္ေန တဲ့ကားေတြကိုစိတ္ဆိုးျပီး ေအာ္ဟစ္မယ္ ။


စိတ္တို ေဒါသထြက္မယ္ဆိုရင္ ကိုယ့္ရဲ႔ရုပ္ပိုင္း ဆိုင္ရာက်န္းမာေရးကို အနည္းငယ္ ထိခိုက္ႏိုင္ျပီး စိတ္ဆိုး စိတ္တို လြယ္တဲ့ အေလ့အက်င ့္ျဖစ္လာမွာပါပဲ။ အဲဒီေတာ့ ကြၽန္မတို႔ရဲ႔ စိတ္ေနစိတ္ထား အတြက္ တာ၀န္ အရွိဆံုးက မိမိကိုယ္တိုင္သာပါပဲ။

လူဆိုတာေရြးခ်ယ္ပိုင္ခြင့္ရွိပါတယ္။ ကိုယ့္ေရြးခ်ယ္မႈအတြက္ ကိုယ့္မွာသာ တာ၀န္ရွိပါတယ္။ ေနာက္တစ္ခါ ကြၽန္မတို႔ရဲ႔ ျပဳမူလႈပ္ရွားမႈေတြအားလံုးအတြက္လည္း ကြၽန္မတို႔ ကိုယ္တိုင္မွာ သာတာ၀န္ရွိေနျပန္ပါတယ္။ တစ္ခုခုမေကာင္းတာျဖစ္လာခဲ့ရင္ အဲဒါဘယ္သူ႔ေၾကာင့္ ၊ ဘယ္၀ါ့ေၾကာင့္ ၊ ဘယ္သူ႔မွာတာ၀န္ရွိတယ္ ၊ ဘယ္သူ မေကာင္းလို႔ျဖစ္ရတာ စသည္ျဖင့္အျပစ္တင္ေျပာဆိုေနၾကပါတယ္။ တကယ္ေတာ့ မိမိကိုယ္တိုင္မွာသာလွ်င္ တာ၀န္ရွိပါတယ္။ ဘယ္သူ ဘယ္၀ါ့ေၾကာင့္ရယ္လို႔ သူတစ္ပါးကို လက္ညိႈးထိုး အျပစ္ဖို႔ ေနမယ့္အစား မိမိကိုယ္တိုင္ကေရာ ဘယ္ေလာက္ေကာင္းေနသလဲ ျပန္ၾကည့္ဖို႔လိုပါတယ္။ မိမိကိုမိမိ ျပန္လည္သံုးသပ္ဆင္ျခင္ၾကည့္ပါ။

လူေတြဟာတစ္ဦးခ်င္းစီမွာ တာ၀န္သိစိတ္ရွိမယ္ဆိုရင္ လူတစ္ဦးခ်င္းစီေပါင္းစုဖြဲ႔စည္းထားတဲ့ အဖြဲ႔အစည္းမွာလည္း တာ၀န္သိစိတ္ေတြနဲ႔အတူ လူ႔ေဘာင္ေလာက ႀကီး တိုးတက္ သာယာလာမွာပါပဲ။ ကမၻာႀကီးတစ္ဘက္မွာ အျငိဳးအေတးအဃာတေတြေၾကာင့္ စစ္ပြဲေတြျဖစ္ပြားေနႀကတာ ကိုယ့္ကိုသူကဘယ္လိုလုပ္လို႔ ကိုယ္ကျပန္လုပ္တယ္။ သူကအဲသည္လိုလုပ္လို႔ ကုိယ္ကျပန္လုပ္တယ္ စသည္ျဖင့္ ကလဲ့စားေခ်ျခင္း၊ အျငိဳးအေတးအ ဃာတႀကီးမား ေနျခင္းမ်ားႏွင့္အတူ အျပစ္ဖြဲ႔ပံုျခင္းမ်ားေၾကာင့္ မျငိမ္းေအးႏိုင္ႀကဘဲ ျပႆနာမ်ားတစ္စတစ္စ ပိုလို႔ႀကီးထြားလာၾကပါတယ္။


ကမၻာေလာကႀကီးသာယာျငိမ္းေအးဖို႔ရာ လူတစ္ဦးခ်င္းစီမွာ ၊ လူတိုင္းမွာ တာ၀န္ရွိတယ္ဆိုတာကိုေမ့ေလ်ာ့ေနၾကျပီး ကလဲ့စားေခ်လိုမႈ နဲ႔ အာဃာတ ေတြကိုသာေရွ႔တန္းတင္ေနႀကျခင္းေၾကာင့္ အျပစ္မဲ့ျပည္သူမ်ား ေသေၾက ပ်က္စီးရပါတယ္။ လြန္ခဲ့တဲ့ႏွစ္ေပါင္းမ်ားစြာကတည္းက လူမ်ိဳးေရး ၊ ဘာသာေရး အျငင္းပြားမႈမ်ားနဲ႔ စတင္လိုက္တဲ့ စစ္ပြဲေတြဟာ ယေန႔အခ်ိန္ထိကိုမျပီးဆံုးႏိုင္ၾကေသးပါဘူး။

ဒီလိုမ်ိဳးအျဖစ္ေတြဆက္လက္ျဖစ္ေနတာဟာ ဘယ္သူဘယ္၀ါ့ေၾကာင့္ရယ္လို႔ တစ္ဦးကိုတစ္ဦးလက္ညိႈးထိုးအျပစ္ပံုဖြဲ႔ေနၾကျခင္းေႀကာင့္ျဖစ္ပါတယ္။ မည္သူမည္၀ါေၾကာင့္ရယ္လို႔ အျပစ္မဖြဲ႔ဘဲ လူတစ္ဦးခ်င္းစီမွာ သစၥာေစာင့္သိစိတ္၊ တာ၀န္ယူလိုစိတ္မ်ားသာရွိမယ္ဆိုရင္ သာယာေအးခ်မ္းတဲ့ ကမၻာႀကီးျဖစ္လာမွာမလြဲမေသြပါပဲ။



ဟနစံ

ဆႏၵကို သိကၡာျဖင့္ ထိန္းပါ

ျဖစ္ခ်င္တာက ဆႏၵ၊ ျဖစ္ေနတာက ဘ၀ဟု ထင္ျမင္မိသည္။

ဤေလာကႀကီးသည္ ျဖစ္ခ်င္တုိင္းျဖစ္၍ မရေသာ ေလာကႀကီးျဖစ္သည္။

မျဖစ္ခ်င္၍လည္း ျဖစ္ရသည္။ အနတၱသေဘာ ျဖစ္သည္။ အနတၱဆုိသည္မွာ

အစုိးမရဟု အဓိပၸါယ္ရသည္။ မိမိ၏ ခႏၶာကုိယ္တြင္ ေနမေကာင္း မျဖစ္ခ်င္၊

႐ုပ္မဆုိးခ်င္၊ အနာေရာဂါမျဖစ္ခ်င္ ဟု ေျပာေနေသာ္လည္း ျဖစ္ရသည္။

႐ုပ္ရည္ေခ်ာေမာလွပခ်င္သည္။ အသားအရည္ ျဖဴေဖြးခ်င္ေသာ္လည္း အသားမဲ၊

အသားညိဳ မ်က္လံုးျပဴး စသည္တုိ႔ ျဖစ္ရသည္။ မိမိ၏ ခႏၶာကုိယ္ပင္လွ်င္

ျဖစ္ခ်င္တုိင္း မျဖစ္ရ၊ မျဖစ္ခ်င္တုိင္း ျဖစ္ရ ျဖစ္ေနလွ်င္ က်န္ေသာအရာမ်ားကုိ

ျဖစ္ခ်င္၊ လုိခ်င္စိတ္ျပင္းျပေနလွ်င္ ပုိ၍ ေ၀းမည္ျဖစ္သည္။

လူတုိင္းသည္ လုိခ်င္တပ္မက္မႈမ်ားျဖင့္ ေမြးဖြားလာသည္ဟု ထင္သည္။

ကေလးဘ၀ထဲက မ်က္လံုးႏွစ္လံုး ပြင့္လာသည္ႏွင့္ မိခင္၏ ႏုိ႔ရည္ကုိ

ေတာင့္တသည္။ မရလွ်င္ အေျပာတတ္ဆံုး ဘာသာစကားျဖစ္ေသာ အူ၀ဲဲ အူ၀ဲ

ဟု ငုိျမည္းေတာ့သည္။ သြားမေပါက္ေသးေသာ ကေလးဘ၀ကတည္းက

ေတာင့္တမႈမ်ားျဖင့္ ႀကီးျပင္းလာရာ သြားက်ဳိးၿပီး ခါးကုန္း သက္ႀကီးရြယ္အ
ုိ
ျဖစ္သည့္အထိ ေတာင့္တမႈမ်ားမွာ အဆံုးသတ္မသြားၾကပါ။

လုိခ်င္တပ္မက္မႈသည္ ေၾကာက္စရာေကာင္းလွသည္။ အ၀ိဇၨာေၾကာင့္

လူသားမ်ားအားလံုးသည္ အေမွာင္ေလာကထဲတြင္ ေမွ်ာၿပီး မ်က္ကန္းမ်ားလုိပင္

ေျမာင္းမ်ား၊ ခ်ိဳင့္ခြက္မ်ား၊ ဆူးမ်ားကုိ နင္းျဖတ္ေက်ာ္ကာ ဘ၀ ၀ဂၤဘာထဲတြင္ တ

၀ဲ၀ဲလည္ေနၾကရသည္ဟု ထင္ပါသည္။ သတၱ၀ါအားလံုးသည္ အ၀ိဇၨာဆုိေသာ

မသိျခင္းႏွင့္ တဏွာဆုိေသာ လုိခ်င္တပ္မက္မႈတုိ႔ ပူးေပါင္းမိၿပီး အမွားမ်ားစြာကုိ

က်ဴးလြန္ေနၾကသည္။ ျဖစ္ေပၚလာေသာ မိမိ၏ ဆႏၵကုိ ထိန္းသိမ္းရန္ကာ

ခက္ခဲလွပါသည္။

မေကာင္းမႈတြင္ ေပ်ာ္ေမြ႕စိတ္ကုိ ထိန္းသိမ္းရန္ ခက္ခဲလွသည္။

မေကာင္းမႈ လုပ္ခ်င္ၿပီးဆုိလွ်င္ သိကၡာမဲ့ ျပဳလုပ္တတ္ၾကသည္။

ေစာင့္ထိန္းရမည့္ က်င့္၀တ္၊ သိကၡာမ်ားကုိ ခ်ဳိးေဖာက္ရန္ ၀န္မေလးၾကေတာ့ပါ။

ယဥ္ေက်းမႈ၊ ဘာသာေရး က်င့္၀တ္မ်ားကုိ မသိက်ဳိးကၽြံ႕ျပဳၾကသည္။

သိကၡာမဲ့လုပ္ရပ္မ်ားကုိ လုပ္ပါမ်ားလာေသာအခါ အမွားလုပ္ရပ္သည္

အမွန္ျဖစ္လာေတာ့သည္။ ငါလုပ္ေနက် ဘာမွမျဖစ္ဘူး ဆုိၿပီး

ဆက္လုပ္ၾကသည္။ သူမ်ားကုိလည္း တုိက္တြန္းၾကသည္။

ယခုဆုိလွ်င္ လူတုိင္းသည္ ပုိ၍ပင္ သကၡာကင္းမဲ့ေသာ လုပ္ရပ္မ်ားကုိ

ေပ်ာ္ေပ်ာ္ေမြ႕ေမြ႕ က်ဴးလြန္ေနၾကသည္။ ဘုရားေဟာေသာ

အေျခခံတရားမ်ားကုိ ေမ့ေလ်ာ့ေနၾကသည္။ မသိေသးသည့္ လူမ်ားလည္း

မ်ားစြာရွိသည္။ မိမိ၏ စိတ္ကုိ ထိန္းသိမ္းႏုိင္ပါက ေလာကစည္းစိမ္ကုိ

မဆုိထားႏွင့္ ေလာကုတၱရာ နိဗၺာန္ကုိပင္ ရႏုိင္သည္ဟု

ဘုရားေဟာၾကားခဲ့ပါသည္။ ဒါေၾကာင့္ ကၽြႏု္ပ္တုိ႔သည္ မေကာင္းမႈလုပ္ခ်င္ေသာ

ဆႏၵမ်ားကုိ သကၡာျဖင့္ ထိန္းသိမ္းၾကရန္ လုိအပ္ပါေၾကာင္း...။

ေမာင္ေစတနာ

ငရဲႀကီးတယ္ဆိုတာ... (Third Edition)

ယေန႔ေခတ္ဟာ အိုင္တီေခတ္ ၊ နည္းပညာေခတ္ ဟုေျပာေနႀကသည့္အတိုင္း သိပ ၸံ ပညာ ၊ စက္မႈလက္မႈနညး္ပညာ ထြန္းကားတိုးတက္မႈမွာ အံ့မခန္း ပင္ျဖစ္ ပါတယ္။ ထိုတိုးတက္ေနေသာ ၊ အသစ္အသစ္ေသာ နည္းပညာမ်ားေနာက္သို႔ အမီလိုက္ႏိုင္ႀကသူအမ်ားစုမွာ လူငယ္မ်ားျဖစ္သည့္အေလ်ာက္ ယေန႔ေခတ္လူငယ္မ်ားသည္ လူႀကီးမ်ားထက္ ကြန္ပ်ဳတာ နည္းပညာ ပိုမိုတတ္ေျမာက္ႀကတာ ဘယ္သူမွမျငင္းႏိုင္ပါဘူး။ တက္စရာ သင္တန္းေတြ ၊ ဆည္းပူးစရာ ပညာရပ္ေတြကလည္း မကုန္ႏိုင္ ၊ မခမ္းႏိုင္ေပပဲမို႔ လူငယ္ေတြကိုႀကည့္လိုက္ရင္ အျမဲအလုပ္ရႈပ္ ၊ အနားမေနႀကရပါဘူး။ အထက္တန္းေအာင္ျပီ ဆိုတာ နဲ႔ အဂၤလိပ္စာ သင္တန္းေတြတက္ ၊ ကြန္ပ်ဳတာ ၊ စာရင္းကိုင္သင္တန္းေတြတက္ နဲ႔ ဘ၀တိုးတက္မႈ ကိုရွာေဖြေနႀကပါတယ္။ သင္တန္းဆင္းလက္မွတ္္ရျပီးရင္ အလုပ္ရွာ ၊ တကၠသိုလ္ မတက္ခင္ကတည္းကကိုပဲ အလုပ္အကိုင္နဲ႔ျဖစ္ေနႀကပါျပီ။

အသက္ငယ္ငယ္ေလးေတြနဲ႔ ကိုယ့္၀င္ေငြလစာ ေလးေတြနဲ႔ျဖစ္ေနႀကတာ ခ်ီးက်ဳးစရာပါပဲ။ မိသားစု တာ၀န္ကို ၀င္ထမ္းႀကတာ သိတတ္ႀကတာ အင္မတန္ ကိုေကာင္းပါတယ္။ မိဘ မ်ားအေနနဲ႔ကလည္း ကိုယ့္သားသမီးအတြက္ အင္မတန္ ဂုဏ္ယူႀကတာေလ။ ကြၽန္မသားကေတာ့ျဖင့္ ဘယ္ကုမၼဏီ ႀကီး မွာ ေပ့ါ။ ကြၽန္မ သားက ကြန္ပ်ဳတာပရိုဂရမ္မာေလ။ သမီးက ဘယ္ရံုးမွာ စာရင္းကိုင္ေလ နဲ႔ ေျပာရတာ အင္မတန္ကိုဂုဏ္ရွိပါေပတယ္။ အလုပ္က အိုဗာတိုင္ ဆိုလည္း အိမ္ျပန္ေနာက္က်တဲ့ သမီးကို လမ္းထိပ္ထြက ္ေမွ်ာ္ ေစာင့္ တဲ့ မိဘ ၊ သမီးထမင္းခ်ိဳင့္အတြက္ နံနက္အေစာႀကီး ထ ခ်က္ျပဳတ္တဲ့ အေမ ကိုေမာသလားလို႔ေမးရင္ မေမာဘူးပဲေျဖႀကမွာပါ။ သား ပညာတတ္ႀကီး ၊ သမီးပညာတတ္ႀကီးေတြအတြက္ဂဳဏ္ယူေနႀကတဲ့ မိဘေတြ ပီတိေတြနဲ႔ေပ့ါ။ လူငယ္ေတြဘက္ကက်ေတာ့လည္း အသက္ငယ္ငယ္ေလးနဲ႔ လုပ္ငန္းတာ၀န္ ေတြထမ္းေဆာင္ ၊ ပညာအႀကီးႀကီးေတြတတ္ေနေလေတာ့ မာန္ေလး နည္းနည္း ရွိလာျပီေလ။ လူငယ္မာန နဲ႔ ငါ ဆိုတာေလးေတြျဖစ္လာႀကျပီ။ မိဘ က ငယ္စဥ္ ကတည္းကေကြၽးေမြးျပဳစု ပညာသင္ေပးလို႔ ဒီေန႔ ဒီီအခ်ိန္မွာ ဒီလိုျဖစ္ေနတာကို ေမ့ေတ့ေတ့ျဖစ္ေနႀကျပီ။ ငါ ေတာ္လို႔ ၊ ငါတတ္လို႔ ဆိုျပီး လက္မေလး ေတြ ေထာင္ခ်င္ေနႀကျပီေလ။ အလုပ္ကပင္ပန္း၊ စိတ္ကရႈပ္နဲ႔ အိမ္မွာဆို မိဘ ကိုစကားေကာင္းေကာင္းမေျပာခ်င္ေတာ့ဘူး။ အေမ ၊ အေဖက ေမးတာကိုပဲ စိတ္တိုေနျပီ။ မိဘ ဆိုေတာ့လည္း ကိုယ့္သားသမီး ဘယ္သြားမယ္ ၊ ဘယ္လာမယ္ သိခ်င္ ၊ စိတ္ပူတာေပ့ါ။ ရံုးပိတ္ရက္ေလးမွာ အျပင္ထြက္ဖို႔
ျပင္ဆင္ေနတဲ့ သမီး ၊ သားကို ဘယ္သြားမလို႔လဲ ေမးမိရင္ ကေလးေတြက မႀကိဳက္ခ်င္ေတာ့ဘူး။ မ်ားေသာအားျဖင့္ အသက္၂၀ေက်ာ္လူငယ္ေလးေတြဟာ အေဖ နဲ႔ အဆင္မေျပျဖစ္ႀကတာမ်ားတယ္။ ဖခင္ ဆိုတာ အိမ္ေထာင္ဦးစီး မို႔ အားလံုးကရိုေသ ျပီးေနႀကတာမွာ အေဖ က ပင္စင္ စားျဖစ္တဲ့အခ်ိန္ ၊ သား သမီးက အလုပ္အကိုင္ရွိတဲ့အခ်ိန္မွာ ဖခင္နဲ႔ သားသမီး သေဘာကြဲမႈေလး ေတြ ျဖစ္လာတယ္။ ဖခင္ဘက္ကလည္း သူရွာေဖြေကြၽးေမြးျပဳစုလာတဲ့ သားသမီးက ခုလို သူ ေငြမရွာႏိုင္ေတာ့တဲ့အခ်ိန္မွာ မေလးစားေတာ့တာလို႔ အျမင္ျဖစ္ျပီး သားသမီးဘက္ကက်ေတာ့လည္း အေဖက ေနရာတကာ ၀င္ပါေနတယ္ လို႔ ထင္ႀကျပန္ေရာ။

အလုပ္ထဲမွာလည္း အနည္းနဲ႔ အမ်ားဆိုသလို စိတ္တင္းႀကပ္မႈေလးေတြ ၊ စိတ္ဖိစီးမႈေလးေတြ ရွိေနေလေတာ့ အိမ္ျပန္ေရာက္ရင္ မိဘ နဲ႔စကားေျပာရာမွာ ေဘာက္ဆတ္ဆတ္ ျဖစ္ကုန္ႀကျပီ။ အလုပ္မွာကေႀကာက္ရမယ့္သူေတြ ၊ အထက္လူႀကီးေတြ ၊ စီနီယာေတြ နဲ႔မို႔ ေဒါသ ကိုထိန္းခ်ဳပ္ထားရတာေတြ အိမ္ျပန္ ေရာက္ရင္ ေပါက္ကြဲျပီေလ။ အဲသည္ေတာ့ မိဘ နဲ႔ သားသမီး ႀကား နားလည္မႈေလးေတြက လြဲျပီေပ့ါ။ လူငယ္ေတြကလည္း မိဘေတြက သူတို႔ကို နားလည္မေပးဘူး လို႔ ျမင္ႀကျပီး မိဘေတြဘက္ကက်ေတာ့လည္း ကေလးေတြ႔က ရွာႏိုင္ေဖြႏိုင္တဲ့အခါမို႔ ေမာက္မာေနႀကျပီ လို႔ ထင္ႀကတယ္။ ေနာက္တစ္ခု က လုပ္တိုင္းမျဖစ္တဲ့ အေနအထားေတြ အလုပ္ထဲမွာရွိတယ္ေလ။ လူငယ္ေတြက တိုးတက္ခ်င္တယ္။ ႀကိဳးစားတယ္ ။ ဒါေပမယ့္ ႀကိဳးစား သ ေလာက္အရာမေရာက္ဘူး။ အခ်ိန္မတိုင္ေသးလို႔ မျဖစ္ေသးတာလည္း ျဖစ္မွာပဲ။ လူငယ္ဆိုတာက အျမဲ ဘ၀ တိုးတက္ေရးလမ္းရွာေဖြေနတဲ့သူေတြ။ ရည္မွန္းခ်က္ႀကီး ၊ ေမွ်ာ္လင့္ခ်က္ႀကီးႀကီး နဲ႔ ႀကိဳးစားေပမယ့္ ထင္သေလာက္ျဖစ္မလာတဲ့အခါ စိတ္ဓါတ္က် သြားတာလည္းရွိတယ္။ အဲသည္လို အခိ်န္ေတြမွာ အိမ္မွာ မိဘ နဲ႔ ပိုလို႔ အဆင္မေျပေတာ့ဘူး။ ဘယ္သူက ဘာပဲေျပာလိုက္ ေျပာလိုက္အေကာင္းကိုမျမင္ေတာ့ဘူးေလ။ အလိုလို စိတ္တိုေနတတ္ေရာ။ တကယ္တန္းက်ေတာ့ အဲသည္လို လုပ္တိုင္းမျဖစ္၊ မွန္းထားတိုင္း မျဖစ္တာေတြဟာ ငရဲႀကီးတာပါ။

လူေတြထင္ႀကတာက ငရဲႀကီးတယ္ဆိုတာ ခုဘ၀က ေသလြန္တဲ့အခါမွာ အ၀ီစိ ငရဲကိုက်ျပီး ငရဲသားေတြ ဆီပူအိုးႀကီးထဲမွာ ထည့္ေႀကာ္တာကို ခံရတာလို႔။ ျပန္စဥ္းစားႀကည့္ရင္ မိဘ ကို မေခ်မငံျပန္ေျပာမိတာေလးေတြ ၊ အေမ ကလည္းဗ်ာ ရႈပ္လိုက္တာ ။ အေဖကလည္း ဒါေလးေတာင္ မသိဘူးလားလို႔ ေမာက္ေမာက္မာမာ ေျပာမိတာေလးေတြက ကံႀကီးထိုက္ျပီး ကိုယ္ျဖစ္လိုရာ ဆႏၵၵေတြက မျပည့္ေတာ့တာေလ။ မိဘ စိတ္ဆင္းရဲ သြားတာမ်ိဳး၊ စိတ္ခု သြားတာမ်ိဳး ျဖစ္ေစတဲ့ သားသမီးဟာ ဘ၀မွာ ဘာေတြပဲ လုပ္လုပ္ ကိုယ္မွန္းသေလာက္အဆင္မေျပပါဘူး။ မယံုဘူး ဆိုရင္ ေအာင္ျမင္ေနတဲ့ လူငယ္ေလးေတြ ကိုလွမ္းႀကည့္လိုက္ပါ။ မိဘ နဲ႔ေျပာဆိုဆက္ဆံရာမွာ သိမ္ေမြ႔ ျပီး မိဘ စကားနားေထာင္တဲ့ လူငယ္ေလးေတြသာပဲ ေအာင္ျမင္မႈ ကိုႀကာ ရွည္ ထိန္းထားႏိုင္ျပီး ဘယ္ေတာ့မွ အမွားမေတြ႔ ၊ အခက္အခဲႀကံဳလာရင္လည္း ကူညီမယ့္သူ အဆင္သင့္ ျဖစ္ပါတယ္။ အေသးအဖြဲေလးေတြက အစ မိဘ နဲ႔ေျပာဆိုဆက္ဆံရာမွာ သတိျပဳရပါမယ္။ ကြၽန္မ ကိုယ္တိုင္လည္း အသက္
၂၃ ႏွစ္ အရြယ္တုန္းက မိဘ ကိုေမာက္မာခဲ့မိတာ ။ ေနာက္ဘာမွအဆင္မေျပျဖစ္ေတာ့ မွ ဆရာေတာ္ ဘုရားေတြရဲ႔ ဆံုးမစကားေတြ ၊ တရားေတြ နားေထာင္ျပီး မိဘ ကို ျပန္လည္ေတာင္းပန္ ရွိခိုး ျပီး ခြင့္လႊတ္ပါတယ္ ဆိုတဲ့ အေမ့ရဲ႔ စကားႀကားရအျပီးမွာမွ ဘ၀ မွာ ျပန္လည္အဆင္ေျပလာတဲ့သူေလ။ အဲသည္ေနာက္ ဘ၀ တစ္ေလွ်ာက္လံုးဘယ္ေတာ့မွ မိဘ ကို မလြန္ဆန္ေတာ့ဘူးေလ။ ေကာင္းေကာင္းႀကီးကိုေနာင္တရျပီး မိဘ ေက်းဇူး မိဘ တန္ဖိုးကို သိျမင္လာျပီေလ။ ကိုယ္က ပညာတတ္ေနတာ က မိဘ က ငယ္စဥ္က ေက်ာင္း ထားေပးခဲ့လို႔ေပ့ါ။ မိဘ ကသာ ေက်ာင္းမထားေပးခဲ့ရင္ ဘယ္လို မူလတန္း၊ အလယ္တန္း၊အထက္တန္းေအာင္ ျပီး ဘြဲ႔ရ ပညာတတ္ျဖစ္ႏိုင္မွာလဲ။ ပညာေရးအတြက္ အသံုးစရိတ္ကေရာ မိဘ ပိုက္ဆံပဲ မဟုတ္လား ။ ခုမွ အလုပ္အကိုင္ေလးရွိမွ မိဘ ေက်းဇူးေႀကာင့္ ပညာတတ္ျဖစ္လာတာကိုေမ့ျပီး ငါေတာ္ လို႔ ၊ ငါတတ္လို႔ သည္လို ရံုးႀကီးမွာ သည္လို မ်ိဳးရာထူး အလုပ္မ်ိဳးရတာ ဆိုျပီး လက္မေထာင္ခ်င္တဲ့လူငယ္ေလးေတြ စဥ္းစားေစခ်င္ပါတယ္။

မိဘကိိုုစိတ္ခ်မ္းသာေစတဲ့ သားသမီး မ်ိးဟာ ဘယ္ေတာ့မွ မဆင္းရဲဘူး ဆိုတဲ့စကားဟာ အင္မတန္ကို မွန္ကန္လို႔ ေျပာေနႀကတဲ့စကားပါ။ မဆင္းရဲဘူး ဆိုတဲ့ေနရာမွာ ကိုယ္ေရာ ၊ စိတ္ေရာပါ။ မယံုဘူး ဆိုရင္ လက္ေတြ႔လည္း လုပ္ႀကည့္လိုက္ပါ။ အရင္က အဆင္မေျပျဖစ္ေနတာေလးေတြ ျပန္လည္ အဆင္ေျပ တိုးတက္လာပါလိမ့္မယ္။ လူငယ္ေတြ အသက္ရွင္လ်က္ ငရဲက် မခံခ်င္ႀကပါနဲ႔ ။ ဟနစံ

UMDH ျဖင့္ မွတ္ဥာဏ္ ယိုေပါက္မ်ားကို ရွာေဖြျခင္း

Pointer Arithmetic အသံုးျပဳေသာ အစီအစဥ္ (Program) မ်ားကုိ ေရးသားရာတြင္ ျဖစ္တတ္ေသာ ျပႆနာတစ္ရပ္မွာ ရယူထားေသာ မွတ္ဥာဏ္ (memory) ေနရာ (space) မ်ားကုိ ျပန္လည္စြန္႕လႊတ္ျခင္း (deallocation) မျပဳမိသည့္အခါ အပံု (heap) ထဲတြင္ မွတ္ဥာဏ္ေနရာလြတ္ ကုန္ခမ္း သြားတတ္ျခင္းပင္ ျဖစ္သည္။

အထူးသျဖင့္ အမႈိက္သိမ္းစနစ္ (Garbage Collection System) မပါရွိသည့္ C/C++ ကဲ့သုိ႕ေသာ ဘာသာစကားမ်ားတြင္ အဆုိပါ ျပႆနာသည္ ေကာက္ရုိးပံု အပ္ေပ်ာက္သလုိ ရွာရခက္ေသာ ျပႆနာ တစ္ရပ္ျဖစ္ပါသည္။ Windows NT Platform (Windows NT, Windows 2000, Windows XP and Windows Vista) တြင္ အဆုိပါ ျပႆနာကုိ အေျဖရွာႏုိင္ရန္အတြက္ UMDH ဟုေခၚေသာ အစီအစဥ္တစ္ခုကို Microsoft မွ အခမဲ့ ျဖန္႕ျဖဴးေပးထားရာ ယခုေဆာင္းပါးငယ္တြင္ အဆုိပါ အစီအစဥ္ကုိ အသံုးျပဳပံု အဆင့္ဆင့္ကုိ ေရးသားရွင္းလင္းမည္ ျဖစ္ပါသည္။

UMDH သည္ Debugging Tools for Windows package တြင္ပါ၀င္ေသာ အစီအစဥ္တစ္ခု ျဖစ္သည္။ ၄င္းကုိ အသံုးျပဳရန္အတြက္ အဆုိပါ package ကုိ အရင္ဆံုး download လုပ္ရမည္ျဖစ္သည္။ မိမိ အသံုးျပဳမည့္ စနစ္ႏွင့္ ကိုက္ညီရာကုိ ေရြးခ်ယ္ရန္ သတိျပဳပါ။

ထုိ႕ေနာက္တြင္ Windows Symbol Package ကုိ download လုပ္ရယူရမည္ျဖစ္သည္။ Symbol Package ကုိ ေရြးခ်ယ္ရာတြင္ မိမိ debug လုပ္မည့္ အစီအစဥ္ကုိ အသံုးျပဳမည့္ စက္ေမာင္းႏွင္စနစ္ (Operating Systems) ႏွင့္ကုိက္ညီရာကုိ ေရြးခ်ယ္ရမည္ျဖစ္သည္။ (စက္တလံုးတည္းတြင္ debug လုပ္မည္ဆုိပါက အဆိုပါစက္၏ ေမာင္းႏွင္စနစ္ကုိသာ ေရြးပါ။)

အထက္ပါ အေပ်ာ့ထည္မ်ားကုိ ထည့္သြင္းၿပီးပါက သင္၏ စက္ေမာင္းႏွင္စနစ္ကုိ debug mode ျဖင့္ စႏႈိး (boot) ပါ။ Windows XP Professional တြင္ My Computer ကုိ ညာကလစ္ျဖင့္ ႏွိပ္ပါ။ Properties ကုိေရြးပါ။ Advanced tab ကုိ သြားပါ။ Startup and Recovery Setting ကုိ ႏွိပ္ပါ။ Edit ကုိ ႏွိပ္ပါ။ သင္၏ စက္ေမာင္းႏွင္စနစ္ စာေၾကာင္း ေဘးတြင္ "/debug" ဟုျဖည့္သြင္းပါ။ (ဥပမာ …\WINDOWS="Microsoft Windows XP Professional" /fastdetect /debug အခ်ိဳ႕ကမူ ထုိစာေၾကာင္းကို ၂ ေၾကာင္းကူးၿပီး တစ္ခုတြင္ "/debug" ဟု ထည့္သြင္းတတ္သည္။)

ထုိ႕ေနာက္ System Path Variable ကုိ UMDH (ႏွင့္ Debugging Tools for Windows) ထည့္သြင္းထားေသာ လမ္းညႊန္ (Directory) သုိ႕ ေျပာင္းေပးပါ။ My Computer ကုိ ညာကလစ္ႏွိပ္ၿပီး Properties ကုိေရြးပါ။ Advanced tab ကုိသြားပါ (အထက္ပါအတုိင္းတူတူပင္ျဖစ္သည္။) Environment Variables ကုိ ႏွိပ္ပါ။ System variables မွ path ကုိရွာၿပီး UMDH ရွိရာ လမ္းညႊန္ကုိ ဆီမီး ၉ လံုး (semi-colon) ခံၿပီး ေနာက္ဆံုးတြင္ ထည့္သြင္းပါ။ အားလံုးကုိ အုိေကႏွိပ္ပါ။ စက္ကုိ restart လုပ္ပါ။


စက္ျပန္တက္လာလွ်င္ _NT_SYMBOL_PATH ဟုေခၚေသာ Environment Variable ကုိ သင္ Symbol ထည့္သြင္းထားခဲ့ေသာ လမ္းညႊန္သုိ႕ ေျပာင္းေပးရမည္ျဖစ္သည္။ set_NT_SYMBOL_PATH=SRV*c:\Windows\Symbols ဟု အမိန္႕ေပးပါ။
(Symbol မ်ားကုိ အျခား လမ္းညႊန္သို႕ ထည့္သြင္းမိလွ်င္ c:\Windows\Symbols အစား အဆုိပါလမ္းညႊန္၏ လမ္းေၾကာင္းကုိ ျဖည့္သြင္းပါ။)

သင့္ အစီအစဥ္အတြက္ gflags ကုိ ခ်ိန္ေပးရန္အတြက္ "gflags /i yourprogram.exe +ust" ဟု အမိန္႕ေပးပါ။ UMDH သံုးစြဲရန္ အသင့္ျဖစ္ပါၿပီ။

သင္၏ အစီအစဥ္ကုိ မွတ္ဥာဏ္ယိုေပါက္ (memory leakage) မျဖစ္ခင္ အေနအထားတြင္ ရပ္တန္႕ေစ၍ (breakpoint ေပးလုိက္လွ်င္ အလြယ္ဆံုးျဖစ္သည္) umdh –p: -f: -g ဟု အမိန္႕ေပးပါ။ (Process Id ကုိ သိရန္အတြက္ tlist ဟု အမိန္႕ေပး၍ ၾကည့္ရႈႏုိင္ပါသည္။)

ထုိ႕ေနာက္တြင္ မွတ္ဥာဏ္ယုိေပါက္ အၿပီးေလာက္ဟု ထင္ေသာ ေနရာသုိ႕ ေရာက္သည္အထိ ဆက္လက္လုပ္ေဆာင္ေစပါ။ umdh –p: -f: -g ဟု ထပ္မံအမိန္႕ေပးပါ။

ယခု သင္၏ အစီအစဥ္ရွိ မွတ္ဥာဏ္ယုိေပါက္မတုိင္မီႏွင့္ မွတ္ဥာဏ္ယိုေပါက္အၿပီး မွတ္ဥာဏ္အသံုးခ်မႈဆုိင္ရာ အခ်က္အလက္မ်ား logfile1 ႏွင့္ logfile2 တုိ႕တြင္ သိမ္းဆည္းၿပီး တည္ရွိေနပါၿပီ။ အဆုိပါ file မ်ားကုိ ႏႈိင္းယွဥ္ၾကည့္ရႈရန္အတြက္ umdh –d –v –l ဟု ႏွိပ္ပါက အဆုိပါ အစီအစဥ္ ေနရာ ၂ ခုၾကား ရယူထားၿပီး ျပန္မစြန္႕လႊတ္ရေသးသည့္ မွတ္ဥာဏ္ေနရာမ်ားကုိ ေတြ႕ရွိရပါလိမ့္မည္။

("> " ဟု အမိန္႕ေနာက္တြင္ ျဖည့္သြင္းၿပီးမွ အမိန္႕ေပးလွ်င္ ဖန္သားျပင္ေပၚတြင္ ေပၚလာမည့္ အေျဖမ်ားကုိ အဆုိပါ text_file_path တြင္ ေရးသားေပးပါသည္။)
ဥပမာ
+ 4132 ( 4132 - 0) 1 allocs BackTraceD3
+ 1 ( 1 - 0) BackTraceD3 allocations
(blar blar blar)
MSVCR80D!fprintf+0000029C (f:\rtm\vctools\crt_bld\self_x86\crt\src\fprintf.c, 70)
YourProject!leakyFunction+000005EB (d:\leaky.cpp, 325)
(blar blar blar)
kernel32!RegisterWaitForInputIdle+00000049ဟုေတြ႕ရွိရပါက မွတ္ဥာဏ္ မွတ္တမ္း ၂ ခုအၾကားတြင္ leakyFunction (leaky.cpp မွ လိုင္းအမွတ္ ၃၂၅) မွ မွတ္ဥာဏ္ ၄၁၃၂ ဘုိက္ရယူထားၿပီး ျပန္မစြန္႕လႊတ္ရေသးသည္ကုိ ေတြ႕ရွိရပါလိမ့္မည္။


အထက္ပါ အေၾကာင္းအရာမ်ားကုိ Intel® Core™2 Duo E6550 @2.33 GHz, DDR 2 1GB x 4, Microsoft Windows XP Professional Service Pack 2 တပ္ဆင္ထားေသာ ၃၂ ဘစ္ စက္တြင္သာ စမ္းသပ္ထားၿပီး ျဖစ္ၿပီး ေရးသားခ်ိန္တြင္ တတ္ႏုိင္သေလာက္ တိက် မွန္ကန္ေစရန္ ႀကိဳးစားထားေသာ္လည္း post ပါ အေၾကာင္းအရာမ်ား၏ မွန္ကန္တိက် မွီခုိႏုိင္စြမ္းကုိ အာမမခံပါ။ သံုးစြဲျခင္းေၾကာင့္ တစံုတရာ နစ္နာဆံုးရႈံးမႈ ျဖစ္ပြားလာပါက သံုးစြဲသူ၏ တာ၀န္သာ ျဖစ္ေၾကာင္း ႀကိဳတင္ အသိေပးအပ္ပါသည္။


ေလာရွည္

က်န္း မာ ေရး ႏွင္႔ ပတ္ သက္ ၍ ဆင္ ျခင္ ရန္ အ ေၾကာင္း မ်ား

လူတိုင္းၾကားဖူးၾကသည္။ ျမန္မာတိုင္းရင္းေဆးေသာက္၍ေပ်ာက္သည္္လည္း ရွိသည္။ အေနာက္တိုင္းေဆးေသာက္၍သက္သာ ေလ်ာ႔ပါးသြားသည္ လည္းရွိသည္။ ျပာ၊ မိဘဘိုးဘြားတို႔၏ ေရမန္းမ်ားနွင္႔ အေဆာင္ပစၥည္းမ်ားသံုး၍ ကုသေပ်ာက္ကင္းသြားသည္လည္းရွိသည္။

က်န္းမာျခင္းသည္ လာဘ္တစ္ပါး၊ ဘ၀မွာအဖိုးတန္ အျမဳေတပါ ဟု ေျပာသူမ်ားလည္းရွိသည္။က်န္းမာေရးကို တန္ဖိုးမထား၊ေပါ႔ေပါ႔ တန္တန္ ျဖစ္သလို ေနသူမ်ားလည္း ရွိၾကသည္။ မည္သို႔ ဆိုေစ က်န္းမာျခင္းႏွင္႔ ပတ္သက္ေသာ ဆင္ျခင္ရန္ အေၾကာင္းမ်ားကိုတစ္တို တစ္ထြာ တ ို႔ၾကည္႔ မိသည္။


သာမန္အားျဖ၀္႔ က်န္းမာေရး(Heath )ဟုေျပာလွ်င္ အနာေရာဂါ ဘယ ထူေျပာမွူ၊ မနာမက်န္းျဖစ္မွူ ( Illness)ႏွင္႔ ဆက္စပ္ယူဆကုန္ၾကသည္။ တစ္ဆင္႔တက္၍ စိတ္ေရာကိုယ္ပါခ်မ္းသာ ျပည္႔စံုမႈဟု ဆင္ျခင္မိၾကသည္။ အမွန္စစ္အဆိုုပါက်န္းမာေရးခံယူအသိမ်ား မလြဲမွားပါ။သို႔ေသာ္ အျပည္႔အစံု အလံုးစံုမွန္ကန္သည္ဟု လည္း မသတ္မွတ္နိုင္ပါ။

ဤ (၂၁)ရာစုအတြင္း အာေရာဂ်ံ က်န္းမာေရးဆိုင္ရာ အယူအဆ သေဘာတရားမ်ား နက္ရွိုင္းက်ယ္ျပန္႔စြာ ထြန္းကားလာေၾကာင္းအသိအမွတ္ျပဳ လက္ခံသင္႔သည္(သို႔) သံုးသပ္ ဆင္ျခင္သင္႔သည္။

အေနာက္တိုင္းေဆးပညာသည္ က်န္းမာေရးႏွင္႔အဓိက သက္ဆိုင္ သည္ဟုဆိုလွ်င္ ေဆးပညာ၏က်န္းမာျခင္းႏွင္႔ နာဖ်ားျခင္းဆိုင္ရာဖြင္႔ဆို ရွင္းျပမွု႔မ်ားကို သိျမင္နားလည္သင္႔သည္။သမိုင္းစဥ္ေကာက္ယူေသာ္(၁၇)ရာစုထိ တိုင္ေအာင္ လူတို႔သည္ရွင္ျခင္းႏွင္႔ေသျခင္း၊က်န္းမာျခင္း ႏွင္႔ ဖ်ားနာျခင္း ၊ အယူအဆမ်ားကို ယံုႀကည္ျခင္း (faith)၊ အျပစ္(sins)၊ႏွင္႔ ကယ္တင္ခံရျခင္း(savation) မ်ားေရာေထြးေနၾကသည္။ ၊ဒႆနိက ေဗဒ ပညာရွင္ Ren'e Descartes(၁၅၉၆-၁၆၅၀) ေပၚေပါက္လာမွသာလွ်င္ ဤရႈျမင္မႈမ်ားကို ရင္ဆိုင္ စိန္ေခၚ ႏိုင္ခဲ႔သည္။ ျပန္လည္ စဥ္းစား ေတြးေခၚ လာၾကသည္။

Descartes ၏ အလိုအရ ဤကမၻာေပၚရွိ အရာ၀တၱဳမ်ား (substances)တြင္ စိတ္ (mind) ရုပ္ျဒပ္(matter)အမ်ိဳးအစား ၂မ်ိဳးသာ ရွိ သည္၊ရုပ္ျဒပ္ (သို႔) ခႏၶာကေနရာယူသည္။ စိတ္ကသိမႈသန္႔သန္႔မွ် ျဖစ္၍ ေနရာ အာကာသ ( space) မယူ။ ၄င္း စိတ္ႏွင္႔ရုပ္ သည္ သီးသန္႔ကြဲျပား နုိင္သည္။ လူႏွင္႔သတၱ၀ါတို႔၌ စိတ္ႏွင္႔ရုပ္ ႏွစ္မ်ိဳးစလံုး ရွိနိုင္သည္။ အျခား ရွင္သန္ေသာ အရာ၀တၱဳ မ်ားတြင္ ရုပ္တစ္ခုသာလွ်င္ ။ စိတ္မရွိဟု တင္ျပ ခဲ႔ သည္။ ၄င္းတင္ျပ ခ်က္သည္ ဆန္႔က်င္ဘက္ ႏွစ္ခုေပၚတြင္ အေျခခံထားေသာ နားလည္သိျမင္မႈ စနစ္ (dualism) ကိုေပၚေပါက္ေစခဲ႔သည္။

Descartes၏အျမင္တြင္ လူ႔ကိုယ္ခႏၶာသည္ စက္ယႏၱရားတစ္လံုး မွ်သာ ျဖစ္ခဲ့သည္။ စက္ယႏၱရား အစိတ္အပိုင္းအားလံုး သမၼါယ မွ်တ စြာ ခ်ိတ္ဆက္ေဆာင္ရြက္ ႏိုင္လွ်င္ ယင္းစက္ယႏၱရား ေကာင္းမြန္သည္။ ေဖာက္ လြဲေဖာက္ျပန္ (misfunction) ျဖစ္ခဲ့ေသာ္လည္း စက္ယႏၱရား၏ အေျခအေန ဆိုးရြားသည္။ ပံုပမာႏိႈင္းေသာ္ ဆရာ၀န္ႏွင့္ လူနာတခ်ိဳ႕၏ ဆက္ဆံေရးအသြင္ပံု သ႑ာန္တမ်ိဳးမ်ိဳးတြင္ ေတြ႔ရွိႏိုင္သည္။ ဆရာ၀န္မ်ားသည္ လူနာ၏စိတ္ခံစားမႈ၊ ေျပာျပခ်က္(သို႔) ေခ်ာင္းဆိုးကဲ့သို႔ေသာ လူနာ၏ျပင္ပလကၡဏာမ်ားကို အသိ အမွတ္ျပဳေသာ္လည္း ေရာဂါေဗဒဆိုင္ရာ ရွာေဖြစမ္းသပ္မႈမ်ားကို ျပဳလုပ္ရသည္။ ကိုယ္တိုင္ စူးစမ္းအေျဖရွာသည္။ ယခုအခါ ဇီ၀ကမၼပညာဆိုင္ရာ တိုးတက္္ ဖြ႔ံၿဖိဳးမႈမ်ားေႀကာင့္ လူနာ၏လႊမ္းမိုးမႈ (သို႔) ပါ၀င္ပတ္သက္မႈ ပေယာဂမပါရွိဘဲ ေရာဂါမွတ္တမ္းတင္ျခင္းကို ျပဳလုပ္ လာ ႏိုင္သည္။

သို႔ေသာ္ က်န္းမာျခင္းႏွင့္ နာဖ်ားျခင္းေဘာင္ခြင္အတြင္းရွိ ပုဂၢလဆိုင္ရာ ေရြးခ်ယ္မႈမ်ားကို ဦးစားမေပး။ ဇီ၀ကမၼဆိုင္ရာ ဖြဲ႔စည္းပံု အခ်က္အလက္မ်ားေပၚ ပိုမိုအေလးကဲ မဲတင္းလာႀကသည္။ အမွန္စင္စစ္ လူနာ၏ေဆးလိပ္ေသာက္ျခင္း၊ အရက္အလြန္ အက်ဴးေသာက္ျခင္း ကဲ့သို႔ေသာ ပုဂၢလေရြးခ်ယ္မႈမ်ားကို အႀကြင္းမဲ့ျငင္းပယ္ႏိုင္စြမ္း မရွိႀကပါ။

ေဆးပညာသိပၸံ၏ သီးသန္႔ျဖစ္စဥ္အရ က်န္းမာျခင္းႏွင့္ မနာမက်န္း ျဖစ္ျခင္းအေပၚ ရႈျမင္သံုးသပ္ထားပံုမွာ ဤသုိ႔ျဖစ္သည္။
-စိတ္သည္ ခႏၶာကိုယ္ႏွင့္ သီးသန္႔ကြဲျပားျခားနားသည္။
-ခႏၶာကိုယ္သည္ အလြန္ရႈပ္ေထြးေသာ စက္ယႏၱရားတစ္လံုးႏွင့္ ဆင္တူသည္။
-ဖ်ားနာျခင္းသည္ ကိုယ္ခႏၶာ၏ ဇီ၀ေဗဒေပၚတြင္ တည္ရွိသည္။
-သိပၸံနည္းက် စံုစမ္းရွာေဖြျခင္းမ်ားမွ တဆင့္ ေအာင္ျမင္ရရွိထားေသာ နားလည္သိျမင္မႈ(သို႔)အသိပညာသည္ ေဆးပညာသိပၸံျဖစ္သည္။

က်န္းမာေရးႏွင့္လူမႈ၀န္းက်င္

က်န္းမာေရးႏွင့္ပတ္သက္၍ တျခားတစ္ဘက္မွ ဆင္ျခင္ရန္ အေၾကာင္း တစ္ခ်က္မွာ လူသားတို႔၏ ျခားနားကြဲျပားေသာ လူမႈစီးပြား
ပတ္၀န္း က်င္ျဖစ္ သည္။ ကမာၻ႔လူဦးေရ(100)တြင္ (50)ဦးသည္ အာဟာရခ်ိဳ႕တဲ့စြာ ေနထိုင္ ေနရသည္။ လူ(80)သည္ စံခ်ိန္စံႏႈန္းေအာက္အိမ္မ်ိဳးတြင္ ေနထို္င္ ္ၾကရသည္။ ကမာၻ႔ဥစၥာဓန စုစုေပါင္း၏ ၅၉%ကိုလူ(၆)ဦးကသာ ပိုင္ဆိုင္ၾက သည္။

လူမႈသိပၸံအရ က်န္းမာျခင္းႏွင္႔ မက်န္းမာျဖစ္ျခင္း သည္ ဇီ၀ေဗဒ ဆိုင္ရာ(သို႔) လူမွု႔ ေရးဆိုင္ရာသီးသန္႔မွ် မဟုတ္၊ လူမွု႔ေရးႏွင္႔ ဇီ၀ေဗဒဆိုင္ရာ တံု႔ျပန္မႈမ်ားက က်န္းမာေရးဆိုင္ရာ အက်ိဳးဆက္ရလဒ္မ်ားကို ထုတ္လုပ္ ေပး သည္။ လူမႈေရးဆုိင္ရာ ဖြဲ႔စည္းတည္ေဆာက္ထားပံုမ်ားက လူ တစ္ဦး ၏ က်န္းမာေရးဆိုင္ရာ အေတြ႔အႀကံဳကိုပံုေဖာ္သည္။

လူအဖြ႔ဲအစည္း၏ စီးပြားေရးႏွင္႔ ရုပ္၀တၱဳ သံယံဇာတ ရင္းျမစ္မ်ား ျပန္လည္ တည္ေဆာက္ရန္ လိုအပ္မွု႔မ်ားကို အထူးအာရံုျပဳနိုင္သည္။ သို႔ေသာ္လည္း က်န္းမာေရးကုသ ၀န္ေဆာင္မႈကဲ႔သို႔ေသာ ေဆးပညာ၏အခ်က္အခ်ာကို ရင္ဆိုင္စိန္ေခၚ ေက်ာ္လႊားနုိင္ ျခင္းမရွိ စသည္ျဖင္႔ ရႈျမင္သံုးသပ္ခဲ႔သည္။

ျမင္သိႀကားအစဥ္အလာမဟုတ္ေသာအျခင္းအရာ(Alternatives)

၁၉၇၀ ခုႏွစ္မ်ားအတြင္း လူသူေလးပါးအေျပာမ်ားေသာ ကုထံုးမ်ား ေရပန္း ကား ေပၚေပါက္လာပါသည္။၄င္း တုိ႔တြင္ ပါ၀င္ေသာ အပ္စိုုက္ ကုသျခင္း (Accupunture)ႏွင္႔ homeopathy ကုထံုးမ်ားသည္ အမွန္တကယ္ ဆန္းၾကယ္ လွသည္။

Homeopathy ေဆးပညာသည္ ေဆးအနည္းငယ္မွ်စီသာ ေကၽြးေသာနည္ း ျဖင္႔ ကုသေသာကုထံုး ျဖစ္သည္။ ေဆးဖက္၀င္ႏြယ္ျမက္သစ္ပင္ေဆး၀ါးမ်ား (Herbal medicine) ႏွင္႔ ၊ ရနံ႔ ကုထံုး (aroma therapy)တို႔သည္ လည္း လူသိမ်ား အသံုး၀င္လွသည္။ ၄င္းအျပင္ ကုသနည္းမ်ိဳးစံုကို အသံုးျပဳ၍ ကုသေသာAllopathyေဆးပညာ၊ခ်ာရာခါ (Charaka)ေဖာ္ထုတ္ခဲ႔ေသာ အယုေဗၺဒ ေဆးပညာတို႔သည္လည္း ထူးျခားေလးနက္မႈ ရွိၾကသည္။

သာမန္အားျဖင္႔ တရုတ္အပ္စိုက္ ကုသပညာသည္ အေနာက္တိုင္း ေဆးပညာထက္ အခ်ိန္ကာလေစာစြာ ေပၚေပါက္ခဲ႔သည္။ယင္းကဲ႔သို႔ေသာ ကုထံုးမ်ားကို alternative therapies (သို႔)complementary therapies ကုထံုးမ်ားဟု ေခၚၾက သည္။

Ursula Sharma ( ၁၉၉၅)၏ သုေတသန ျပဳခ်က္ အရ alternatives ေဆးပညာ သံုးစြဲေသာ လူအုုပ္စု(5) စု၏အေျခအေနမ်ားကို ေအာက္ပါ အတိုင္း ေတြ႔ရွိရသည္။

၁-ႀကိဳတင္ကာကြယ္ေသာ နည္းလမ္းကိုသံုးစြဲလိုျခင္း၊ေရာဂါကို ကုသျခင္းမွ်မက အျမစ္ျပတ္ကာ ရွင္းေပ်ာက္ေစလိုျခင္း၊
၂-ေဆး၀ါးတို႔၏ ေဘးထြက္ဆိုးက်ိဳး ကို လက္မခံႏိုင္ျခင္း၊
၃-လက္ရွိ ကုသမွု႔နည္းလမ္းကို မႏွစ္သက္ျခင္း(သို႔) ေၾကာက္ရြံျခင္း၊
၄-ဆရာ၀န္ -လူနာ ဆက္ဆံေရးအေျခအေန တခ်ိဳ႔ကို မႏွစ္ျမိဳ႔ျခင္း၊
၅-လူမွု႔ေရးႏွင္႔ အေတြ႔ အၾကံဳ ဆုိင္ရာကိစၥရပ္မ်ားကို ေဆးသိပၸံပညာ သက္သက္က မေက်ာ္လႊားႏိုင္ျခင္း။

သို႔ျဖစ္ရာ Alternative Health သည္ ရုပ္ႏွင္႔စိတ္တို႔ကို ေပါင္းစပ္ ေနေသာ အစိတ္အပိုင္းႏွစ္ခု (သို႔)အစိတ္အပိုင္းႏွစ္ခု ၏အျပည္႔ျဖစ္စဥ္ (as a whole)အျဖစ္ ရႈျမင္သည္။ အတြင္းအျပင္ ပေယာဂ ပံုစံတို႔၏ေပါင္းစပ္မႈအျဖစ္ စဥ္းစားသည္။

တာအိုတို႔၏ ယင္ယန္သေကၤတ (yin-yan symbol)အျဖစ္ အနက္ အဓိပၸါယ္ ေဖာ္ေဆာင္သည္။ယင္းကုထံုးပညာရွင္တို႔သည္ စက္ျပင္ဆရာထက္ ေျပာင္းလဲမွု႔ကို နားလည္သေဘာေပါက္ေသာ ၊သဘာ၀ျဖစ္စဥ္ကို အေထာက္ ္အကူ ျပဳေသာ၊မွန္ကန္ေသာ ရာသီဥတု အေျခအေနကိုဖန္တီးေသာ ဥယ်ာဥ္မွဴး တစ္ဦး ႏွင္႔ ပိုတူသည္။

ေဆးသိပၸံပညာဆိုင္ရာ ဖြင္႔ဆိုရွင္းျပမွုမ်ားသည္ ျပႆနာမ်ား(problems)ျဖစ္သည္။(ျဖည္႔စြက္ေဆးပညာ)(complementary medicine)သည္ျပႆနာမဟုတ္ေသာ အျခားအရာတစ္ခု ( alternative)့ျဖစ္သည္။ ေဆးသိပၸံပညာက ရုပ္ခႏၶာႏွင္႔ စိတ္ကိုသီးသန္႔ ခြဲျခားျမင္ေသာ Dualism ျဖစ္သည္။ Complementary ကေပါင္းစည္းေသာ Holistic အျမင္ျဖစ္သည္။ ေဆးသိပၸံပညာက ဖ်ားနာမွု႔ႏွင္႔ကုသမွု႔ေပၚဂရုဓမၼထားသည္။ Complementary က က်န္းမာေရး ႏွင္႔ ႀကိဳတင္ကာကြယ္ေရးကိုအထူးအာရံုျပဳ သည္။ ေဆးသိပၸံပညာက ဖ်ားနာမႈ( Illness)ကိုသာ ကုသဖို႔ အေလးထားသည္။

complementary က လူပုဂိၢဳလ္တစ္ဦး ( a person)ကုသဖို႔အေလးထား သည္။ ေဆးသိပံၸပညာ၏ ကၽြမ္းက်င္မႈ မွာ ဆရာ၀န္ျဖစ္သည္။ Complementary ၏ပညာရွင္မွာ လူနာတို႔၏ ေျပာင္းလဲလုိေသာ အတြင္း ဆႏၵ မ်ားကို စတင္ေဖာ္ထုတ္ ပညာေပးမွု႔ ကုထံုးပညာရွင္ ျဖစ္သည္။ေဆးသိပံၸပညာက သဘာ၀ တရားကိုေက်ာ္လႊားအနိုင္ယူသည္။complementary က သဘာ၀ ၏အျပဳသေဘာ ေဆာင္ေသာအားအင္မ်ားကို အသံုးခ်တန္ဆာ ဆင္သည္။ ေဆးသိပံၸပညာက ဆူးစူးသည္ကို ထြင္ေပးသည္။Complementary က
ဆူးထြင္ေပးသည္႔ အျပင္ ဆူးရွိေသာပန္းကို ေနရာတက်ျပန္လည္ ထားရွိေစ သည္။

Ottawa ခ်ာတာ

Alternative ေဆးပညာအေၾကာင္း လူသိမ်ား ေခတ္စားစ အခိ်န္ မွာပင္ အေနာက္တိုင္း ေပၚလစီ ျပဳလုပ္သူမ်ားသည္၄င္းနိုင္ငံသားတို႔၏ က်န္းမာေရးအေျခအေနကို အျမင္႔မားဆံုးျမွင္႔တင္၍ ျပန္လည္အကဲျဖတ္ ျပင္ဆင္ခဲ႔ၾကသည္။က်န္းမာေရးႏွင္႔ ပတ္သက္၍ ေတြးေခၚပံုနည္းလမ္းသစ္ တစ္ရပ္ကို ကေနဒါက်န္းမာေရး ၀န္ႀကီး Marc Lalonde က ၁၉၇၄ခုနွစ္ တြင္ အဆိုျပဳ တင္ျပ ခဲ႔သည္။ ၄င္းအဆိုျပဳခ်က္တြင္ က်န္းမာေရးထိခုိက္မႈကို ျဖစ္ေစေသာ အဓိကအေႀကာင္းခ်င္းရာ (၄) ခ်က္ပါရွိခဲ႔သည္။

၁-က်န္းမာေရးေစာင္႔ေရွာက္မွု မလံုေလာက္ျခင္း ၊
၂-ဘ၀ေနဟန္ ၊
၃-ပတ္၀န္းက်င္ဆိုင္ရာညစ္ညမ္းမွုမ်ား ၊
၄-ဇီ၀ရုပ္ပိုင္းဆိုင္ရာအက်င္႔စရိုုက္မ်ား။

က်န္းမာေရးႏွင္႔ ပတ္သက္၍ ဤကဲ႔သို႔ ပိုမိုရႈပ္္ေထြး က်ယ္ျပန္႔ လာေသာ နည္းလမ္းမ်ားနွင္႔ ခ်ဥ္းကပ္အေျဖရွာ လာရာအစိုးရ အဖြဲ႔အစည္းမ်ား နွင္႔ ကမၻာ႔က်န္းမာေရးအဖြဲ႔အစည္း (WHO) တို႔သည္ လူထုက်န္းမာေရး(National Public Health) အစီအစဥ္ သစ္ကိုထုတ္ေဖာ္ေၾကျငာခဲ႔ၾက
သည္။ NPH ၏ခ်ဥ္းကပ္ပံု နည္းလမ္းသစ္သည္ ေရာဂါကုသျခင္းထက္ က်န္းမာေရးအသိေရခ်ိန္ျမင္႔တင္မွု႔ ကိုပိ္ုမို ဓမၼဂရုျပဳ သည္။

က်န္းမာေရးအေပၚ ၾသဇာ လႊမ္းမိုးေသာ မ်ိဳးျပားစံုလင္မွု႔(diversity)ကုိ အသိအမွတ္ျပဳသည္။ က်န္းမာေရးျမွင္႔တင္မွု႔အတြက္ Ottawa Charter ၏ က်န္းမာေရး အဓိပၸါယ္ဖြင္႔ဆိုခ်က္သစ္(၁၉၈၇)မွာထင္ရွားသည္။

ခ်ာတာအရ- က်န္းမာေရး တိုးတက္ထိန္းသိမ္းျမင္႔မားေစရန္ လူသားတိုင္း တတ္စြမ္း ႏို္င္ေသာ လုပ္ငန္းစဥ္။ အုပ္စု(သို႔)လူတစ္ဦး ခ်င္းစီအေနႏွင္႔ရုပ္ပိုင္း၊စိတ္ပိုင္းႏွင္႔ လူမွု႔ေရးဆိုင္ရာ မွ်တျပည္႔စံုေသာ အေျခအေန လိုအပ္ခ်က္မ်ား ေက်နပ္ ႏွစ္သိမ္႔မႈရွိရန္ ပတ္၀န္းက်င္ အေျခအေနကိုေက်ာ္လႊားေအာင္ျမင္ရန္( သို႔) ေျပာင္းလဲရန္ တတ္စြမး္နိုင္ေသာျဖစ္စဥ္။စသည္ျဖင္႔ ဖြင္႔ဆိုခဲ႔ သည္။
က်န္းမာ ေရး ျမွင္႔တင္မႈသည္ က်န္းမာေရး၏အခန္းက႑မွ်မက အျခားဘက္စံု က႑မ်ား၏ တာ၀န္၀တၱရား မ်ားႏွင္႔ လည္းသက္ဆိုင္သည္ဟု ဖြင္႔ဆိုခဲ႔သည္။

ဤဖြင္႔ဆိုခ်က္အရ NPH ၏အမာခ ံ ေက်ာရိုးတြင္ လူမွူေရးႏွင္႔ ဇီ၀ေဗဒဆိုင္ရာ၊စိတ္ပိုင္းႏွင္႔ ရုပ္ပိုင္းဆုိင္ရာ၊တစ္ဦးခ်င္းႏွင္႔ အမ်ားဆိုင္ရာစေသာ အခ်က္အလက္မ်ား ပူေပါင္းေရာယွက္ ပါ၀င္ေနသည္။ က်န္းမာေရးဆိုင္ရာ အသြင္သ႑န္သစ္ ကို က်ယ္ျပန္႔နက္ရွိုင္းစြာ ပံုေဖာ္ေနသည္။ ၄င္း NPHတြင္ အဓိကေသာ႔ခ်က္အစိတ္အပိုင္း(၂)ရပ္ ပါ၀င္ေနသည္။ဘ၀ေနဟန္(Life style)နွင္႔စြန္စားရင္ဆိုင္ရမွု(risk)တို႔ျဖစ္ၾကသည္။

ဘ၀ေနဟန္( Life style)

NPH၏ အသိအမွတ္ျပဳလက္ ခံထားေသာဘ၀ေနဟန္တြင္ ေခတ္သစ္ လူ႔အဖြဲ႔အစည္း၏ နစၥဓူ၀ လုပ္ကိုင္ေနၾကေသာဆံုးျဖတ္ခ်က္မ်ားႏွင္႔အေလ႔ အက်င္႔ ေပါင္းစပ္မႈမ်ားပါ၀င္သည္။ ဥပမာ- ဘာစား၊ဘယ္ေနရာသြား၊ဘယ္လို
၀တ္ဆင္၊ဘယ္ေနရာမွာဆက္ဆံေရးျပဳလုပ္စေသာအေသးအဖြဲေပါင္းမ်ားစြာ
ပါ၀င္ သည္။လူမွု႔ေရးဆိုင္ရာ ဥပဓိသရုပ္(social identity)ကို တည္ေဆာက္ရန္ အေျခခံလိုအပ္ေသာ ေထာက္ပံ႔မွု႔မ်ားႏွင္႔ စားသံုးမွု႔(comsumption)မ်ား
ပါ၀င္ သည္။

စူပါမားကတ္ တစ္ခုတြင္ သင္ေရြးခ်ယ္ေသာ အစာအဟာရ အမ်ိဳးအစား တစ္ခုသည္ သင္ေရြးခ်ယ္ေသာ ဘ၀ေနဟန္ကို ကိုယ္စားျပဳသည္။ ကုန္ပစၥည္း၏ အညႊန္းတံဆိပ္ကို ႀကည္႔ရွု႔၍ က်န္းမာေရးကို ထိခိုက္ႏို္င္ေသာ လူလုပ္ ဆိုးေဆး မ်ား ပါမပါ။preservative ဟုတ္ မဟုတ္လတ္ဆတ္ျခင္းရွိ မရွိႏွင္႔ ဓာတု ပစၥည္း သံုးမသံုး ခြဲျခားသိရွိႏိုင္သည္။ေဆးလိပ္ေသာက္ျခင္းႏွင္႔ အရက္ေသစာ ေသာက္ သံုးျခင္းတို႔သည္လည္းသင္ေရြးခ်ယ္ထားေသာ ဘ၀ေနဟန္ တစ္ခု ပင္ျဖစ္ပါ သည္။ေခတ္သစ္လူ႔အဖြဲ႔အစည္းအတြင္းရွိ ေခတ္ျပိဳင္ဘ၀မ်ားစြာ တို႔တြင္ ထိုကဲ႔သို႔ေသာက်န္းမာေရးဆိုင္ရာ ျငင္းဆိုေရြးခ်ယ္မႈမ်ားကို အလွ်ံပယ္ေတြ႔ႏိုင္ ပါသည္။

သုေတသနျပဳခ်က္မ်ားအရ က်န္းမာေရးကို ေရြးခ်ယ္ လိုက္စား သူမ်ား တြင္ ျမင္႔မားေသာ ကိုယ္ပိုင္စည္းကမ္း(self discipline) ကိုယ္ပိုင္ထိန္းသိမ္းမွု႔ (self control) ႏွင္႔ စိတ္စြမ္းအား (will power) မ်ားရွိၾကေၾကာင္း သိရွိရသည္။

စြန္႔စားအႏၱရာယ္ ရွိမႈ

စြန္႔စားမႈ တြင္ အခြင္႔အလမ္းထက္ အႏၱရာယ္က ရာခိုင္ႏွုန္းပိုမို မ်ားျပား စြာ တည္ရွိေနသည္။ မေသခ်ာမေရရာမွု႔မ်ားက တင္းၾကပ္ ျပည္႔ေနသည္။ အိုဇုန္းလႊာေပါက္ျပဲလာမႈေၾကာင္႔ ခရမ္းလြန္ေရာင္ျခည္ မ်ားျပားလာသည္။ ႏိုက္ထရပ္စ္ ေအာက္ဆိုဒ္၊မီသိန္းႏွင္႔ကာဗြန္ဒိုင္ေအာက္ ဆိုက္ဓာတ္ေငြ႔ ထုတ္လႊတ္မႈမ်ားေၾကာင္႔ ဖန္လံုအိမ္ အာနိသင္ရွိလာသည္။

အေရျပားကင္ဆာကဲ႔သို႔ေသာ က်န္းမာေရးအေပၚေရရွည္ အက်ိဳးသက္ ေရာက္မႈမ်ား ျဖစ္လာသည္။ ရွင္သန္ က်န္ရစ္ခဲ႔ရမည္႔ အနာဂတ္မ်ိဳးဆက္ ကမၻာကို ေျခာက္အိမ္ မက္ မက္ေစသည္။

တစ္ဦးခ်င္းစြန္႔စားရမႈအေနႏွင္႔လည္း ဘ၀ေနဟန္က အတိုင္းအတာ တစ္ခုအထိ ပါ၀င္ပတ္သက္မွု ရွိျပန္သည္။ ၀င္ေငြနည္းပါးပါက ဘ၀ေနဟန္ ေရြးခ်ယ္မွု႔ အကန္႔အသတ္ ရွိကာ က်န္းမာေရးဆုိင္ရာ စြန္႔စားအႏၱရာယ္ရွိမွု႔ မ်ားျပားႏိုင္သည္။ေစ်းႏွုုံးခ်ိဳသာ၍ စားသံုးရေသာအႏၱရာယ္ရွိ အစားအစာ၊ ေနအိမ္၊ ေသာက္သံုးေရ တို႔ကို သံုးစြဲရႏိုင္သည္။ အာစင္နစ္ ရာခိုင္ႏွုန္း မ်ားျပား ေသာေရ ကိုေသာက္မိႏိုင္သည္။ညစ္ညမ္းေသာ ေလထ ုက လူသားတို႔၏ က်န္းမာေရးဘ၀ကိုျခိမ္းေျခာက္ ေနေသာ အႏၱရာယ္မ်ားပင္ ျဖစ္ၾကပါသည္။

သို႔ျဖစ္ရာ NPHသည္ က်န္းမာေရးျမွင္႔တင္မျႈပဳလုုပ္ရန္ ဆရာ၀န္မ်ား၏ အခန္းက႑ကုိပစ္ပယ္ထားျခင္းမရွိပါ။လူထုကိုပြင္႔လင္းျမင္သာေစရန္(သို႔)က်န္းမာေရးပညာေပးမွု႔မ်ားကို က်ယ္က်ယ္ျပန္႔ျပန္႔ ျပဳလုပ္ရန္ ေတာင္းဆုိ ပါသည္။မီဒီယာမ်ား၏ အခန္းက႑ကို အဓိကအသံုးျပဳသည္။ (ဥပမာ AIDS , မူးယစ္ေဆး၀ါးႏွင္႔ ပတ္သက္ေသာ ကပ္ေရာဂါမ်ားအေၾကာင္း လူထုအတြင္းသို႔ ပ်ံႏွုံ႔ ေရာက္ရွိေစျခင္း) NGO အဖြဲ႔အစည္းမ်ားစြာသည္ ဤကဲ႔သို႔ေသာ က်န္းမာေရးျပဳစုေစာင္႔ေရွာက္မွု (သို႔) ၀န္ေဆာင္မွု႔မ်ားကို ကမၻာႏွင္႔တစ္၀ွမ္း ျပဳလုပ္ေနႀကသည္။

ဆင္ျခင္ရန္အေၾကာင္းမွာ က်န္းမာျခင္းသည္ ေရာဂါမရွိျခင္း (no disease)မဟုတ္ပါ ။ဖ်ားနာမႈ(Illness) မရွိျခင္းမဟုတ္ပါ။း ဇီ၀ေဗဒ ဆိုင္ရာ၊ လူမႈေရးဆိုင္ရာ၊သပၸယမွ်တမႈ၊မဟုတ္ပါ။သဘာ၀ႏွင္႔လူမႈေရးဆိုင္ရာ စြန္႔စား အႏၱရာယ္ရွိမွု႔ မွ် မဟုတ္ပါ။

ေဆးဆိုင္တစ္ခုမွ ေဆးပုလင္းကို အလြယ္တကူ၀ယ္ယူ၍ ရေသာ အရာ မ်ားမဟုတ္ပါ။ က်န္းမာစြာ နံနက္ခင္း အိပ္ယာထလာသူတစ္ဦး၏ တည္ ေဆာက္ယူရေသာ အေျခအေန တစ္ရပ္သာ ျဖစ္ပါသည္။

အီလက္ထေရာနစ္အတတ္ကြာဟမႈ ႏွင္႔ ေဆး၀ါးအတတ္ကြာဟမႈ(DrugDivide)ေခ်ာက္နက္ထဲသို႔ ကမၻာလူသားအားလံုး မက်ဆင္းမိေစရန္ တျခားတစ္ဘက္မွ ဆင္ျခင္ရန္ အေၾကာင္းခ်င္းရာ တစ္ရပ္သာျဖစ္ပါသည္။


Ref: Whose health is it anyway?by Brenda smith and David Goldblatt 2004

မင္းစစ္အိမ္

သူေယာင္မယ္ ေလလား

လြန္ခဲ့ ေသာ ၁၀ ႏွစ္ ခန္ ့က ျဖစ္သည ္။

ႏုိင္ငံျခား သို႔ ပထမဦး စြာ ေရာက္ရွိ ျခင္း ျဖစ္ သည္။
အမ်ား သံုး တယ္လီဖံုး မွ တန္း စီျပီး ကုိယ့္အိမ္ ကို တယ္လီဖံုးဆက္ရ သည္။ေရာက္လွွ်င္ေရာက္ ျခင္း
ဖံုးကဒ္၀ယ္ျပီး အိမ္ ကို ဖံုး ဆက္ရန္ သြားၾက သည္။
ပထမ ဦးစြာ ကြ်န္ေတာ့္ အိမ္ ကို ဆက္သည္။
အိမ္မွ တယ္လီဖံုးကိုင္ လွ်င္ ကိုင္ခ်င္း၊ ဖံုး ကဒ္မွ ေငြကို အခ်ိဳးက် အလိုအေလ်ာက္ ႏႈတ္္သြား သည္ ကို သတိထား မိ လိုက္သည္။

အိမ္ႏွင ့္ေျပာျပီး ေသာ အခါ ကြၽန္ေတာ့္ သူငယ္ခ်င္း ကို ေနရာေပးျပီး ကြၽန္ေတာ္ ့သူငယ္ခ်င္း အလည့္…..
သူသည္ ကြၽန္ေတာ့္္ဘက္ လွည့္ျပီး ျပံဳး ျဖီး ျဖီး လုပ္္ ကာ တယ္လီဖံုးကိုင္ ရင္း

" YES !!! YES !!!" " OK !!!! OK !!! "

ဟုျပဴး ျပဴး ပ်ာ ပ်ာ ေျပာ ေန သည္။
ဖံုးကဒ္မွ ပိုက္ဆံလည္းတျပား မွမေလ်ာ့။

ကြ်န္ေတာ္ က မင္း …ဘယ္သူနဲ ႔ေျပာေနတာလဲလို ့ေမး ေသာအခါ မသိပါဘူး ကြာ ။ အိမ္ကို ဆက္တာ ဘယ္ေရာက္သြားလဲ မသိဘူး ။
ေကာင္မေလး တေယာက္ကြ…ငါ့ ကို ေျပာေန လို့ ျပန္ေျပာ ေန ရ တယ္ကြ…..ဟဲ ဟဲ…
ကြ်န္ေတာ္လည္း အေတာ္ကို အ့ံဩ ျပီး တယ္လီဖံုး ကို ျပန္ ကိုင္… သူငယ္ခ်င္းရဲ ့နံပါတ္ကို ျပန္ ေခၚ ေသာ အခါ ေကာင္မေလး အသံၾကား ရ ပါ တယ္ ။
ေကာင္မေလး ေျပာေနတာ ကေတာ့….

The number you have dialed is busy now,…..
please try again later….. တဲ့ ။

(This is copy right by prince ocean.)

အသက္ရႈဴျခင္း

ငေပြး နဲ႕တင္ေအာင္ တို႔ႏွစ္ေယာက္ကို ရန္ကုန္က သူ႕ဘၾကီးလွမ္းေခၚလို႕ ျမိဳ႕တက္ၾကတာ။

ရန္ကုန္မႏၱေလး ဘတ္စ္ကားၾကီးနဲ႕ စီးလာလိုက္ၾကတာ ေမာင္းၿပီး၃ နာရီေလာက္ၾကာေတာ့
လမ္းမွာ ဟိုင္းလတ္ ကားေလးတစ္စီးရပ္ထားတာေတြ႕တယ္ ။
စက္ဖံုးၾကီးလဲဖြင့္လို႕ေပါ့။

ငေပြးက တင္ေအာင္ကိုလွမ္းေမးတယ္ ။ "ေဟ့ေကာင္ဟိုကားဘာျဖစ္တာလဲ"

တင္ေအာင္လည္း ရြာမွာဆရာၾကီးဆိုေတာ့ ...

"အ ပါ့ကြာ ..သူလဲဒီေလာက္အေ၀းၾကီးေျပးလာရတာေမာလို႕ ပါစပ္ဟၿပီးအသက္ရႈေနတာေပါ့ကြ"

ငေပြး အူေၾကာင္ေၾကာင္ျဖစ္ၿပီး ရပ္ထားတဲ့ကားကိုတအံ႕တၾသ ၾကည့္ေနရွာတယ္။

တစ္ေနရာလည္း ေရာက္ေရာ သူတို႕စီးလာတဲ့ကားက ထိုးရပ္သြားတယ္။

"ခရီးသည္မ်ားအားလံုး ကၽြန္ေတာ္တို႕ကားအင္ဂ်င္ပူသြားလို႕ ခဏနားပါမယ္။ ေအာက္ခဏဆင္းၿပီးအေပါ့အပါးသြားႏိုင္ပါတယ္ " ဆိုတဲ့ စပါယ္ယာေအာ္သံထြက္လာတယ္။

ငေပြးနဲ႕တင္ေအာင္လည္း ေအာက္ကိုဆင္းၾကတာေပါ့။
ေအာက္လည္းေရာက္ေရာ ငေပြးက တင္ေအာင္ကို မ်က္စပစ္ျပၿပီး ွႏွစ္ေယာက္သားမ်က္စိမ်က္ႏွာပ်က္သြားၾကတယ္။ကားေပၚကိုခပ္ကုပ္ကုပ္ေလး
ျပန္တက္ထိုင္ေနလိုက္ၾကတယ္။
တစ္ေယာက္နဲ႕တစ္ေယာက္လည္း စကားေတာင္မေျပာႏိုင္ေတာ့ဘူး။

ရန္ကုန္ကားဂိတ္ေရာက္ေတာ့ သူတို႕ဘၾကီးက ေစာင့္ေနႏွင့္တာေပါ့။

"ငေပြးနဲ႕တင္ေအာင္ မင္းတို႕ မ်က္ႏွာလဲမေကာင္းပါလား ဘာျဖစ္လာ…. "

ဘၾကီးေတာင္စကားမဆံုးေသးဘူး ... ဘၾကီးလက္ကိုႏွစ္ေယာက္သားဆြဲၿပီးေျပးလိုက္တာ
အ၀တ္အိတ္ေတြ မႏုိင္မနင္းနဲ႕ ကားဂိတ္နဲ႕ခပ္ေ၀းေ၀းလဲေရာက္ေရာ …

"ဘၾကီးရာေျပာမေနပါနဲ႕ေတာ့...သူမ်ားကားေတြ ေမာလို႕အသက္ရႈတာ
ပါးစပ္ဖြင့္ၿပီးရႈပါတယ္... ကၽြြန္ေတာ္တို႕ကားက်မွ ဖင္လွန္ၿပီးရႈရတယ္လို႕ …
ရွက္လြန္းလို႕ ကားနားေတာင္မေနရဲေတာ့ဘူး " တဲ့ …။
သက္ထြန္း

တြဲလက္မ်ား

ရုပ္ထုေလးတစ္ခုပါပဲ ။

ဖန္တီးမွုတစ္ခုရဲ႕ေနာက္ကြယ္မွာဘယ္ေတာ့မွမရုိးတဲ့နမိတ္ပုံ႐ွိတယ္။

ေအးအတူပူအမ်ွေဝမ်ွခံစားမွုေတြရွိတယ္။

------------------------------ရွိတယ္။

----------------------------ရွိတယ္။

သံသရာတစ္ရုိးေလ်ွာက္လွမ္းမယ့္တြဲလက္ေတြၾကားသစၥာဖူးေသာပန္းမ်ားပြင့္ပါေစသား ။

photographer : မင္းစစ္အိမ္

ရယ္ဒီမိတ္ အလြမ္းမ်ားနဲ႔ ခ်ာခ်ာလည္

အိပ္မေပ်ာ္၊ ေနမရ ညနက္နက္ထဲ
စည္းခ်က္ပ်က္ရင္ခုန္သံမ်ားနဲ ့
အသည္းအိမ္ကတလွပ္လွပ္ .. .
အမွတ္ရမႈ ဗရဗြကေတာ့
စိတ္ကူးယဥ္မရဲတရဲနဲ ့ပဲ
မင္းနာမည္ကို အသံတိတ္ေခၚေနမိတယ္ .. .။

ႏႈတ္ဆိတ္သြားတဲ့
ေမွ်ာ္လင့္ခ်က္အေသေတြနဲ ့
စိတ္ကူးယဥ္အေတြးတံခါးကိုဖြင့္လိုက္ေတာ့
ရင္တစ္ခုလံုး ေမွာင္အတိက်သြား
ဒီလိုလမိုက္ညမ်ားက
သံေယာဇဥ္အက်ိဳးအပဲ့မ်ားနဲ ့
တစ္စားပြဲထည္းထုိင္ရင္း
မင္းနာမည္ကိုပဲ ထပ္တလဲလဲေရရြတ္ေနမိတယ္ .. .။

အေမွာင္ထဲေခါင္းငံု ့ထားရတယ္
အထီးက်န္ ႏွလံုးသားက .. .
လတစ္ျခမ္းပဲ့နဲ ့ေၾကကြဲရင္း
လက္ရွိ အျမစ္မဲ့အခ်ိန္ေတြမွာ
အတိတ္ကအၾကင္နာအရိပ္ေတြကို
တမ္းတမ္းစြဲျဖစ္လို ့ .. .။

ခုေလာေလာဆယ္ေတာ့
တြယ္ရာမဲ့ႏွလံုးအိမ္ဟာ
ပကတိႏႈတ္ဆိတ္ၿပီး
ရယ္ဒီမိတ္အလြမ္းေတြနဲ ့ခ်ာခ်ာလည္ .. .။

ညအေမွာင္ထဲ ငုတ္တုတ္
အလြမ္းေတြနဲ ့ ကိုယ့္ကိုယ္ကိုမသဲကြဲ
မိုးရြာထဲတစ္ေယာက္တည္း လမ္းေပ်ာက္ေနသလိုမ်ိဳးေပါ့
ရင္ထဲမွာေတာ့
အေဆြးေတြတစ္ေပြ ့ၾကီးနဲ ့ေႏြးေထြး
အခ်စ္ေတြ ေျမြေပြးလို
ဘယ္ေတာ့မွေခါင္းမေထာင္ေတာ့ဘူး .. .။

ကိုခ်ိဳ

မရွိ မျဖစ္

ေကာ္ဖီ တစ္ခြက္ ၊ ဂီတာ တစ္လက္
ပီစီစက္ နဲ႔ နက္၀ါ့ခ္ ကြန္နက္ရွင္
ဖတ္စရာ စာအုပ္ ၊ မွတ္စရာ စာအုပ္
ေဖာင္တိန္ တစ္ေခ်ာင္း ၊ ဘီး တစ္လက္နဲ႔
ရွင္...မရွိလည္း
ျဖစ္တယ္...ကိုလူပ်ိဳ ။ ။

ဟနစံ

ျမန္မာျပည္မွာ ဟစ္ေဟာ့ဂီတေအာင္ျမင္ၿပီလို႔ သက္ေသျပၾကတဲ့ ေဂ်မီ၊ စိုင္းစိုင္းခမ္းလိႈင္နဲ႔ ရဲေလး

ဟစ္ေဟာ့ပ္ဂီတကိုမွ ခံုမင္ ႏွစ္သက္ပါတယ္ဆုိတဲ့ ဟစ္ေဟာ့ပ္ပရိသတ္ေတြ အတြက္ Gold ရဲ႕ ပံ့ပုိးမႈနဲ႔ ဘုိစန္းက ေဂ်မီ၊ ရဲေလး၊ စိုင္းစိုင္းခမ္းလိႈင္တုိရဲ႕ ႐ႈိးပဲြတစ္ပဲြကို ဇူလုိင္ ၂၀ ရက္ေန႔ ညေန ၃ နာရီက ကန္ေတာ္ႀကီး ေမွ်ာ္စင္ကြၽန္း မုိးလံုေလလံု႐ံုမွာ ျပဳလုပ္ခဲ့ပါတယ္။ ပဲြက ၃ နာရီမွ စမွာဆုိေပမယ့္လည္း တက္ၾကြတဲ့ပရိသတ္ ေတြက ေန႔လယ္ ၁ နာရီခဲြေလာက္ကတည္းက လႈပ္လႈပ္ရြရြ ျဖစ္ေနၾကပါၿပီ။ လက္မွတ္ေပါက္ေစ်းက ၄၅၀၀ ပဲျဖစ္ျဖစ္ၾကည့္မယ္ဆုိတဲ့ လူငယ္တစ္ဖဲြ႕ရဲ႕ေျပာသံကုိလည္းၾကားမိပါတယ္။ ဒီအားေပးမႈကို ၾကည့္ျခင္းအားျဖင့္ ျမန္မာျပည္မွာ ဟစ္ေဟာ့ပ္ဂီတထြန္းကားသြားၿပီလုိ႔ ဆုိရမွာပါ။ ဟစ္ေဟာ့ပ္ဂီတက လူငယ္ေတြကို လက္ဆင့္ကမ္း ကူညီတတ္တဲ့အတုိင္း အဖြဲ႕သစ္ေလးေတြျဖစ္တဲ့ G-Family၊ ျပည့္ဖူးခုိင္ စတဲ့ ဟစ္ေဟာ့ပ္မ်ဳိးဆက္ေတြနဲ႔ ပရိသတ္ကို ထိေတြ႕ေစပါတယ္။ ေၾကာ္ျငာထားတဲ့သံုးေယာက္ထဲက Black ဆန္လုိ႔ လူငယ္ႀကိဳက္တဲ့ ေဂ်မီက အီလည္လည္ျဖစ္ေနတဲ့ သူ႔ပရိသတ္ေပ်ာ္ရႊင္ရေအာင္ သီခ်င္းေတြနဲ႔ စဖြင့္ပါတယ္။ ေနာက္တစ္ေယာက္က ရဲေလး။ သူကေတာ့ အခ်ဳိ ေလးေတြနဲ႔ပရိသတ္ကိုေဖ်ာ္ေျဖျပန္ပါတယ္။ ပရိသတ္ႀကိဳက္တဲ့''အိမ္'' စီးရီးထဲက သီခ်င္းေတြနဲ႔ ပရိသတ္ကို လႈပ္ေစျပန္ပါတယ္။ ေနာက္ဆံုးမွာေတာ့ စိုင္းစိုင္းခမ္းလိႈင္က အပိတ္ သီဆုိပါတယ္။ စိုင္းစိုင္းက သူ႔ရဲ႕ အထာအတုိင္းပရိသတ္နဲ႔ အေခၚအေျပာ ရွိတယ္၊ ပါေဖာမန္႔လည္း ေကာင္းတယ္ဆုိေတာ့ အားေပးမႈက အတုိင္းထက္အလြန္ ပါပဲ။ မ႐ိုးႏုိင္တဲ့ ေတာေဂၚလီကလည္း မပါမျဖစ္ေပါ့။ ေမွ်ာ္စင္ကြၽန္းကျပန္ အထြက္မွာေတာ့ အရွိန္မေသေသးတဲ့ ဟစ္ေဟာ့ပ္ပရိသတ္က ဟစ္ေဟာ့ပ္ဂီတကို ရြတ္ဖတ္လုိ႔ပါပဲ။ ဘာပဲျဖစ္ျဖစ္ပါ ပရိသတ္ရဲ႕ ေျပာသံဆုိသံေတြၾကားရတာနဲ႔တင္ ဒီပဲြ က ပရိသတ္ေတြ စိတ္ေက်နပ္ေစခဲ့တဲ့ပဲြလုိ႔ ပဲဆုိရမွာပါ။

Ref # Popular Myanmar

နန္းဆုရတီစိုး

နန္းဆုရတီစိုးဆုိတာနဲ႔ သြက္သြက္လက္လက္နဲ႔ ဖန္စီကားေလးေတြမွာ သ႐ုပ္ေဆာင္ေကာင္းတဲ့ ေကာင္မေလးလို႔ ပရိသတ္က ေျပး ျမင္မိမွာပါ။ နန္းဆုကလည္း သူ႔ကားေတြကိုၾကည့္ၿပီး ပရိသတ္ကို ေပ်ာ္ ေပ်ာ္ပါးပါးေလး ျဖစ္ေစခ်င္ပါသတ့ဲ။ သ႐ုပ္ေဆာင္ဘက္မွာ အေနအထား တစ္ခုေရာက္ၿပီျဖစ္တဲ့ နန္းဆုက အဆုိေတာ္ဘ၀မွာလည္း ေနရာ တစ္ေနရာရလို႔ေနပါၿပီ။ သူသြားခဲ့တဲ့ ျပည္ပေဖ်ာ္ေျဖပြဲ ခရီးေတြက ေအာင္ ျမင္မႈရခဲ့သလို ေနာက္ထပ္ျပည္ပ ေဖ်ာ္ေျဖပြဲသြားဖို႔လည္း ရွိပါေသး တယ္။ ေလာေလာဆယ္ေတာ့ ေၾကာ္ျငာေတြ၊ ဗီစီဒီေတြ၊ ေ၀ါလ္ရွိ၊ ကား႐ိုက္စတဲ့ အႏုပညာအလုပ္ေတြ ႐ႈပ္ေနတဲ့ နန္းဆုကို ေမးျဖစ္တာေတြ ကေတာ့..
နန္းဆုရဲ႔ မိုးမျမင္ေလမျမင္ ဗီစီဒီ စီစဥ္ေနၿပီလား။
အစ္ကိုက ဟိုမွာ ဒါ႐ိုက္တာ ေကာလိပ္တက္ေနတာ။ ၾသဂုတ္လပိုင္း ဒီကိုျပန္လာၿပီး နန္းဆုရဲ႕အေခြမွာ ႏွစ္ပုဒ္၀င္႐ိုက္ေပးလိမ့္မယ္။ အဲဒီက်မွပဲ ဗီစီဒီကိုစၿပီးေတာက္ ေလွ်ာက္လုပ္ျဖစ္မယ္။ ၾသဂုတ္လလယ္ေလာက္ျဖစ္မယ္။ ေခြထြက္ဖို႔မွန္းထားတာေတာ့ ဒီႏွစ္မကုန္ဘူးလို႔ထင္တာပဲ။ ဒါေပမဲ့ ေျပာ ထားတဲ့အခ်ိန္မွာ မၿပီးၿပီးေအာင္႐ိုက္ၿပီး ထြက္ဖို႔က်ေတာ့လည္း သိပ္အဆင္မေျပဘူး။ ကိုယ္ကိုယ္တိုင္ စိတ္ေက်နပ္မႈရမွထြက္မွာပါ။ လုပ္သလိုမျဖစ္လို႔၊ ျဖစ္သလိုေတာ့ လုပ္မလႊတ္လုိက္ပါဘူး။ တိပ္၊ စီဒီေလာက္ေတာ့ၾကာမွာ မဟုတ္ပါဘူး။
အဲဒီေခြထဲက နန္းဆုေရးထားတဲ႕ 'ေမာရင္ေရေသာက္'က နည္းနည္း ဆန္းတယ္ေနာ္။
ဒီလိုပါပဲ၊ ဘာရယ္လို႔ေတာ့ မဟုတ္ပါဘူး။ ကိုယ္ေတြ႕ႀကံဳရတဲ့ အျဖစ္အပ်က္ေလး တခ်ဳိ႕ကို ခ်ေရးျပလိုက္တာပါ။ ဒီလိုလူမ်ဳိးေတြနဲ႔ ပရိသတ္ေတြႀကံဳလာရင္ ႀကိဳတင္ သတိထားကာကြယ္လို႔ရေအာင္ဆုိတဲ့သေဘာမ်ဳိးလည္းပါတယ္။ လူဆုိတာ ခံစားခ်က္ျဖစ္လာေတာ့ ထြက္လာတာေပါ့။ ပထမ အဲဒီသီခ်င္းကို ေခြထဲမွာထည့္ရင္ ေကာင္းမလား၊ မေကာင္းဘူးလား ဆံုးျဖတ္လို႔ မရဘူး။ ေနာက္ေတာ့မွ ဆရာသမားေတြက ထည့္လိုက္ပါဆိုလို႔ ထည့္လိုက္တာ။
ကိုယ္ႀကံဳတာေတြကိုေရးတယ္ဆုိေတာ႕ နန္းဆု အခ်စ္သီခ်င္းေတြကိုေရာ ဘယ္ေတာ႕ေရးမလဲ။
အခ်စ္က ကိုယ္တိုင္မခံစားဖူးလည္း ရင္ဘတ္အငွားနဲ႔ သူမ်ားခံစားမႈကို စိတ္ကူးယဥ္ၿပီးေတာ့ ေရးလို႔ရပါတယ္။ ခံစားခ်က္အစစ္ေတြကေတာ့ ဘယ္အခ်ိန္ေရးျဖစ္မလဲ မသိဘူး။ ေရးေတာ့ေရးမွာပါ။ 'ကာရန္မဲ့မ်က္ရည္'မွာ Rapping ေတြက နန္းဆုေရးတာေလ။ တခ်ဳိ႕ ကေျပာၾကတယ္၊ အသည္းကြဲဖူး လား မသိဘူးတဲ့။ အသည္းကြဲရမွာ ေၾကာက္တယ္။ ကိုယ္တုိင္ခံစားဖူးၿပီး ေရးရင္ေတာ့ ပိုမိုက္မယ္ထင္တယ္။
နန္းဆု အခုဘယ္လိုကာ႐ိုက္ တာမ်ဳိးကို ပရိသတ္ဆီ ျပခ်င္ေနလဲ။ ဒရာမာဇာတ္ေတြေရာ ကိုယ္က ပိုင္ ႏုိင္ေနၿပီလား။
နန္းဆု အခုေလာေလာဆယ္ အဆုိ၊ အကေတြပါတဲ့ အဆုိေတာ္တစ္ေယာက္ရဲ႕ကာ႐ိုက္တာမ်ဳိး၊ ႏွစ္ကိုယ္ခြဲဇာတ္ေတြ၊ ဇာတ္နာတဲ့ဟာ မ်ဳိးေလးေတြ လုပ္ျပ ခ်င္တယ္။ ဒရာမာက်ေတာ့ Mood သြင္းရတဲ့အပိုင္းေတြ ကအစ ဟဲဗီးျဖစ္တယ္။ နန္းဆုက မ်ဳိးစံု လုပ္ၾကည့္ခ်င္တာ။ အခုအသက္အရြယ္မွာ ဖန္စီေတြနဲ႔ လိုက္ ေနတဲ့အခ်ိန္။အသက္ အရြယ္ရလာေတာ့မွ ဒီလိုသြက္သြက္ခါေနတဲ့ အက္ရွင္ေတြလုပ္ဖုိ႔က သိပ္အဆင္မေျပေတာ့ဘူး။ ကိုယ္လုပ္ခြင့္ရတဲ့ အခ်ိန္မွာ ဖန္စီေလး ေတြ မ်ားမ်ားလုပ္ျဖစ္သြားတယ္။ ဖန္စီေတြမ်ားေနရင္ ဖန္စီဒရာမာေလးေတြ႐ိုက္တယ္။ ဒရာမာအစစ္ႀကီးေတာ့ တစ္ခါမွ မ႐ိုက္ဖူးဘူး။

ေနကြန္းထင္

Ref # Popular Myanmar

အိပ္ခ်္အုိင္ဗြီလုိပဲ ဘီပုိးကိုလည္း မ်က္ျခည္မျပတ္သင့္ပါ

ဘီ၊ စီ ေရာဂါေတြျဖစ္ပါတယ္။ အသည္းေရာင္အသား၀ါေရာဂါဟာ ဗုိင္းရပ္စ္ပုိးတစ္မ်ိဳးေၾကာင့္ ျဖစ္ရတာ
ပါ။ကင္ဆာေရာဂါေတြထဲက အသည္းကင္ဆာေရာဂါနဲ႔ေသဆံုးရသူဦးေရဟာလည္းျမင့္မားေနဆဲျဖစ္ပါတယ္။
အသည္းကင္ဆာေရာဂါဟာ အေရွ႕ေတာင္အာရွေဒသမွ အျဖစ္အမ်ားဆံုးလည္းျဖစ္တယ္လုိ႔ သိရပါတယ္။အ
သည္းကင္ဆာေရာဂါေ၀ဒနာရွင္ ၁၀၀မွာ ၈၀ဦးဟာ အသည္းေရာင္အသား၀ါဘီေၾကာင့္ျဖစ္ရတာလုိ႔လည္းသိ
ရပါတယ္။ အသည္းေရာင္အသား၀ါ ဘီဗိုင္းရပ္စ္ပုိးဟာ ဒီအင္န္ေအ (DNA) ဗိုင္းရပ္စ္ပုိးျဖစ္ပါတယ္။ အုပ္စုအ
မည္ကေတာ့ Hepandna လုိ႔ေခၚတယ္လုိ႔ သိရပါတယ္။ေရာဂါပုိးရဲ႕ေရာဂါပ်ိဳးခိ်န္ဟာေလးပတ္ကေန၂၀ ပတ္
ခန္႔ ျဖစ္ပါတယ္။ ဘီပုိးကူးစက္ေစႏုိင္တဲ့ အေနအထားကလိင္ဆက္ဆံမႈမွကူးစက္ႏုိင္တယ္၊တံေတြးကေနကူး
စက္ႏုိင္တယ္။ မိခင္မွ ကေလးသုိ႔ ကူးစက္နုိင္ပါတယ္။ နာတာရွည္လူနာအျဖစ္ေရာက္သြားႏိုင္တာက ၅ရာခိိုင္
ႏႈန္းမွ ၁၀ရာခုိင္ႏႈန္းရွိပါတယ္။တူမတစ္ေယာက္သဖြယ္ရင္းႏီွးတဲ့ သူေလးက ေမးလာပါတယ္။အသည္းေရာင္
အသား၀ါဘီပုိးရွိတဲ့ လူတစ္ေယာက္ဟာ ေသြးမလွဴရဘူး၊ ေသြးအလွဴမခံဘူးလို႔သူၾကားဖူးတယ္တဲ့။အသည္း
ေရာင္အသား၀ါဘီဟာ လူတုိင္းမွာျဖစ္နုိင္တယ္၊အဲဒီပုိးက အိပ္ခ်္အုိင္ဗြီပိုိးလုိပဲကူးစက္ပံုသဘာ၀ခ်င္းတူတယ္
ဆုိတာ ဟုတ္ပါသလားလုိ႔ ဆုိပါတယ္။ ဒါေၾကာင့္ အထက္ကေဖာ္ျပသလုိ အသည္းေရာင္အသား၀ါဘီေရာဂါ
အေၾကာင္း အၾကမ္းဖ်င္းေလးကုိ ပဏာမတင္ျပလုိက္တာပါ။ အသည္းေရာင္အသား၀ါ ဘီပိုးရွိသူဟာ ေသြးမ
လွဴရဘူးဆုိတာထက္ အသည္းေရာင္အသား၀ါေရာဂါ၊ ဘာပဲျဖစ္ျဖစ္ျဖစ္ဖူးသူဟာ တစ္ႏွစ္အတြင္းေသြးမလွဴ
ရပါဘူး၊ ေသြးမလွဳသင့္ပါဘူးလုိ႔ က်န္းမာေရးဌာနက ညႊန္ၾကားထားပါတယ္။ၿပီးေတာ့အသည္းေရာင္အသား
၀ါဘီကို မကူးစက္ေအာင္ ကာကြယ္ဖို႔ေဆးရွိပါတယ္။ အသည္းေရာင္အသား၀ါဘီပိုးေရာဂါဟာအဓိကေရာဂါ
ပုိးရွိသူနဲ႔ လိင္ဆက္ဆံရာကေန ကူးစက္နုိင္ပါတယ္။အတိအက်ေျပာရရင္ေရာဂါပိုးရွိသူရဲ႕ေသြး၊တံေတြးမ်က္
ရည္နဲ႔ ခႏၶာကုိယ္ကထြက္တဲ့အရည္ေတြကေနတဆင့္ကူးစက္ႏုိင္ပါတယ္။ဘီပိုး၀င္ၿပီးဆိုတာနဲ႔အသား၀ါျခင္း၊
မ်က္စိ၀ါျခင္း၊ အသည္းကေကာင္းေကာင္း အလုပ္ မလုပ္နုိင္ေတာ့ျခင္း စတဲ့ လကၡဏာ ေတြ ျပလာပါတယ္။
ေရာဂါပုိးရိွသူတုိင္းကေနတဆင့္ အျခားသူေတြကို ကူးစက္နုိင္ပါတယ္။ တခိ်ဳ႕ေ၀ဒနာသည္ေတြဟာေဖာ္ျပပါ
ေရာဂါ လကၡဏာေတြမျပေပမယ့္လည္း ေရာဂါပုိးသယ္ေဆာင္ျဖန္႔ျဖဴးေနသူျဖစ္ေနနုိင္ပါတယ္။တခါတရံမိမိ
ကုိယ္တုိင္ ဘီပုိးရွိလုိ႔ရွိမွန္းေတာင္ မသိၾကပါဘူး။ ဘီပိုးဟာ ခႏၶာကုိယ္ထဲမွာ အခ်ိန္ၾကာၾကာႀကီးကို ေအာင္း
ေနတတ္ပါတယ္။ အဲဒီလုိေအာင္းေနသမွ်ကာလပတ္လံုး တစ္ဦးမွ တစ္ဦးကုိ ေစာေစာကေျပာတဲ့ နည္းေတြ
ကေနတဆင့္ ကူးစက္နုိင္ပါတယ္။ ကူးစက္ဖုိ႔လည္း လြယ္ကူပါတယ္။ ဒီေတာ့ဘီပိုးကူးစက္ပံုကအိပ္ခ်္အုိင္ဗြီ
ပုိးကူးစက္ပံု ကူးစက္နည္းနဲ႔ တူေနတယ္ဆုိတာ အဲဒီနည္းေတြေၾကာင့္လုိ႔ ယူဆရပါတယ္။ ၿပီးေတာ့ေရာဂါပိုး
ရွိသူ အသံုးျပဳေနတဲ့ သြားတုိက္တံ၊ မုတ္ဆိတ္ရိပ္ဓား အျခားထိရွစရာ ကိရိယာ ေတြကေနလဲ ကူးစက္နုိင္ပါ
ေသးတယ္။ ဒီေတာ့ ေရာဂါပုိးရွိေနတယ္လုိ႔ သိရတာနဲ႔ အဲဒီလူရဲ႕ အသံုးအေဆာင္ေတြကုိ ယူမသံုးမိဖို႔အေရး
ႀကီးပါတယ္။ ဘီပုိးကူးစက္ပံုဟာ အိပ္ခ်္အုိင္ဗြီပုိးကူးစက္သကဲ့သုိ႔ပဲ စနစ္တက်ပုိးသတ္မထားတဲ့ေရပြက္ပြက္
ဆူေအာင္ ျပဳတ္မထားတဲ့ ေဆးထုိးအပ္၊ ေဆးထုိးျပြန္ေတြနဲ႕ ေဆးထုိးကုသခံရရင္လဲ ကူးဆက္ႏိုင္ပါတယ္။
ဒီလိုပဲ မသန္႔ရွင္းတဲ့သြားႏုတ္သြားစိုက္ကရိယာေတြကလည္း ကူးစက္ႏိုင္ပါတယ္။ မူးယစ္ေဆး၀ါး အေၾကာ
ထဲထိုးသြင္းသံုးဆြဲသူမ်ားဟာလည္း ေရာဂါကူးစက္ခံရႏိုင္ပါတယ္။ၿပီးေတာ့အလွအပအတြက္အႏၲရာယ္ႀကီး
တဲ့ နားေဖာက္ျခင္း၊ ေဆးမင္ေၾကာင္းထုိးျခင္း၊ အပ္ဆိုင္ကုသျခင္းတို႔မွာသံုးတဲ့ကရိယာေတြမသန္႔လို႔ (စနစ္
တက်ပိုးသတ္မထားလို႔) လည္းကူးစက္ႏိုင္ပါေသးတယ္။ဒါေၾကာင့္မို႔ေဆးကုသခံယူတဲ့အခါတစ္ခါသံုးေဆး
ထိိုးျပြန္၊ ေဆးထုိးအပ္ကိုအသံုးျပဳဖို႔ အထူးသတိရဖို႔လိုပါတယ္။ ျဖစ္ႏိုင္ရင္ေတာ့ ခဏခဏေဆးထိုးကုသမႈမ
ခံယူပဲ ေသာက္ေဆးမ်ားနဲ႔သာေပ်ာက္ကင္းေအာင္ေဆာင္ရြက္ရင္ပိုေကာင္းပါတယ္။မတက္သာလို႔ေဆးထိုး
ကုသမႈခံယူရမယ္ဆိုရင္လည္း (အေျခအေနအရ တစ္ခါသံုးအပ္မရွိ၊ မရႏုိင္တဲ့အခါ )ေဆးထု္ိးအပ္၊ေဆးထိုး
ျပြန္ကိုစနစ္တက်ပိုးသတ္ၿပီး နားလည္တက္ကၽြမ္းသူ က်မ္းမာေရး၀န္ထမ္းမ်ားနဲ႔သာ ကုသမႈခံ ယူရပါမယ္။
ေရာဂါပိုးရွိေနသူဟာ တစ္ခိ်န္ မဟုတ္တစ္ခ်ိန္ အျခားသူ ေတြကို ေရာဂါကူး စက္ေစမွာျဖစ္ပါတယ္။ အဲဒီလို
ေရာဂါကူးစက္တဲ့အခါ အသည္းကင္ဆာျဖစ္ဖို႔ အခြင့္အလမ္းဟာလည္းပိုမ်ားလာပါတယ္။ ဒီေတာ့ဘီပိုးရွိသူ
အသည္းေရာင္ဖူးသူမ်ားဟာ ေနထိုင္မေကာင္းလို႔ ေဆးကုသခံယူရင္ေဆးပညာရွင္၊ဆရာ၀န္တို႔ကိုႀကိဳတင္
အသိေပးထားရပါမယ္။အခုအခ်ိန္မွာအသည္းေရာင္အသား၀ါဘီေရာဂါကာကြယ္ေဆးရွိေနၿပီျဖစ္တဲ့အတြက္
ႀကိဳတင္ထိုးႏွံထားရင္ ပိုၿပီးစိတ္ခ်ရမွာျဖစ္ပါတယ္။ ဘီပိုးကူးစက္မခံရေအာင္အထူးသတိထားရမည့္အခ်က္
က ေသြးသြင္းကုသခံယူတဲ့အခါ ေသေသခ်ာခ်ာ စမ္းသပ္စစ္ေဆးထားျခင္းမရွိတဲ့ေသြးကိုသြင္းမိျခင္းပါ။ဘီ
ပ္ိုးဟာ ခႏၶာကိုယ္ထဲမွာ အခ်ိန္ေတာ္ေတာ္ၾကာၾကာႀကီးေအာင္းေနႏိုင္တဲ့အတြက္ပိုးရွိ္ၿပီးက်န္းမာေနေပမယ့္
လည္း အဲဒီလူရဲ႕ေသြးကိုမသြင္းသင့္ပါဘူး။ ဒါေၾကာင့္ဘီပိုးရွိသူ ေရာဂါျဖစ္ဖူးသူတို႔ေသြးမလွဴသင့္ပါဘူး။ဘီ
ေရာဂါျဖစ္ဖူးသူအေနနဲ႔ တစ္ႏွစ္အတြင္း ေသြးလွဴျခင္းမျပဳလုပ္ဖို႔ကုိလည္း တားျမစ္ထားပါသည္။ဒီေတာ့ကူး
စက္လြယ္တဲ့ အသဲေရာင္အသား၀ါဘီေရာဂါဟာအိပ္ခ်္အိုင္ဗီြပိုးကဲ့သို႔ပဲသေဘာထားၿပီးအၿမဲသတိရွိရွိနဲ႔သြား
လာေနထိုင္သင့္ေၾကာင္း အသိေပးလိုက္ပါတယ္ဟု Family Health ဂ်ာနယ္္တြင္ေဖၚျပထားပါသည္။

Ref # Khit Lu Nge

ႏွလံုးေရာဂါ အတြက္ သိသင့္ေသာ အေရးႀကီး လကၡဏာသံုးရပ္

၁။ ရင္ဘတ္ေအာင့္တာမေပ်ာက္ရင္

ခါတိုင္းေအာင့္ေနၾကပံုစံမဟုတ္ဘဲ ရင္ဘတ္ေအာင့္ေနၿပီး စကၠန္႔အနည္းငယ္အတြင္း သက္သာ
သြားခဲ့ရင္ ႏွလံုးေရာဂါေၾကာင့္ရင္ဘတ္ေအာင့္တာ မဟုတ္ပါဘူး။ ဒါဟာ အစာအိမ္မွအက္ဆစ္ေတြအစာ
မ်ိဳျပြန္ကိို ဆန္တက္တာေၾကာင့္ရင္ပူတာပါ။ ရင္ဘတ္ေအာင့္တာ တျဖည္းျဖည္း ပိုဆိုးလာၿပီး အနည္းဆံုး
မိနစ္အနည္းငယ္ခန္႔ထိ မေပ်ာက္မွသာႏွလံုးေရာဂါအတြက္ စိုးရိမ္ရမွာပါ။

၂။ အသက္႐ႈမဝရင္
လူအမ်ားစုမွာ အသက္ရွဴမဝတာဟာ စိတ္ဖိစီးမႈမ်ားတာေၾကာင့္ ျဖစ္တာပါ။ အသက္ရွဴလို႔မရ
တဲ့ ခံစားမႈမ်ိဳးဟာ Hyperventilation ေၾကာင့္ျဖစ္ၿပီးေသြးထဲမွာကာဗြန္ဒိုင္ေအာက္ဆိုဒ္ေတြနည္းသြားပါ
တယ္။ Treadmill စက္မွာ လမ္းေလွ်ာက္ႏိုင္ၿပီး လမ္းေလွ်ာက္အၿပီး အေျခအေန ပိုမဆိုးရင္ မစိုးရိမ္ရပါ
ဘူး။ လူနာဟာဒီေန႔မွာေနေကာင္းေနၿပီး ေနာက္တစ္ေန႔မွာ ေလွကားတက္ရင္ေလွကားထစ္ေတြမွာနား
ၿပီး အသက္ဝေအာင္ရွဴၿပီးမွ ေလွကားထစ္ေတြ တက္လို႔ရတယ္ဆိုရင္ စိုးရိမ္စရာအေျခအေနပါ။

၃။ တစ္ခါမွမခါးစားရဖူးေသာခႏၶာကိုယ္အထက္ပိုင္းနာက်င္ရင္

တစ္ခါတစ္ရံႏွလံုးတိုက္ခိုက္ခံရတာဟာ ရင္ဘတ္ေအာင့္တဲ့လကၡဏာမျပတတ္ပါဘူး။ေရွးဦး
စြာေမး႐ိုးမွာနာတာ၊ တံေတာင္ဆစ္မွာနာတာ၊ ဒါမွမဟုတ္ သြားနာတာေတြအေနနဲ႔ လကၡဏာျပတတ္ပါ
တယ္။ ဒါဟာႏွလံုးေသြးေၾကာပိတ္တာေၾကာင့္ နာက်င္တာျဖစ္ၿပီး အာ႐ံုေၾကာမွ တစ္ဆင့္ ဘယ္ဘက္
လက္ ဒါမွမဟုတ္ ေမး႐ိုးကိုနာက်င္တာေတြ ေရာက္သြားတာပါ။ ဒီလို တစ္ခါမွ မခံစားရဖူးတဲ့ နာက်င္မႈ
အသစ္ေတြ ခံစားရရင္လ်စ္လ်ဳ႐ႈမထားပါနဲ႔။

ခြဲျခားႏိုင္ေသာနည္းလမ္းႏွစ္ခု
ေအာက္ပါတို႔မွာ သင္ခံစားေနရတဲ့ ေဝဒနာကို လ်စ္လ်ဴ႐ႈသင့္သလား ဒါမွမဟုတ္ ဆရာဝန္
ကို ပင့္ရမလားဆိုတာကို ခြဲျခားႏိုင္တဲ့နည္းလမ္းႏွစ္ခုပါ။

၁။ ေလ့က်င့္ခန္းမွန္မွန္လုပ္ပါ။

ႏွလံုးသန္မာဖို႔ ေလ့က်င့္ခန္းမွန္မွန္လုပ္ေနရင္ ေကာင္းတဲ့နာက်င္တာနဲ႔မေကာင္းတဲ့နာက်င္
တာေတြကို သင္ခြဲျခားသိရွိႏိုင္ပါတယ္။ လႈပ္လႈပ္ရွားရွားလုပ္ေနရင္းနဲ႔ ခံစားရတဲ့ ေဝဒနာ ပိုဆိုးလာရင္
ဆရာ၀န္ပင့္သင့္ပါတယ္။

၂။ သင့္မွာရွိေသာျဖစ္ႏိုင္ေခ်မ်ားကိုေလ့လာပါ။

သင့္မိဘေတြဟာ အသက္၉၀ အရြယ္ထိ အသက္ရွင္ေနၿပီး သင့္ရဲ႕ေသြးတြင္း ကိုလက္စထ
ေရာအဆင့္ဟာ ပံုမွန္ျဖစ္ေနရင္ တံေတာင္ဆစ္မွာနာေနတာဟာ တင္းနစ္ကစား တာေၾကာင့္ျဖစ္ႏုိင္ပါ
တယ္။ သင္ခံစားရတဲ့ေဝဒနာဟာ ႏွလံုးေရာဂါမွန္း မေသခ်ာရင္ ဆရာဝန္နဲ႔ျပဖို႔အၿမဲသတိရပါ။
(၂၀၀၈ခုႏွစ္ ဇူလိုင္လ ၉ရက္ေန႔ထုတ္ Good Health ဂ်ာနယ္)

Ref # Khit Lu Nge

Bogyoke Aung San in London. (January 1947)

The Resistance Movement ( General Aung San Speech)

Until the beginning of 1942, Burma remained under British Rule for so many decades. When Britain and France declared war against Germany in 1939, Burma also was declared to be a belligerent country by the Governor without consulting the Burma Legislature at all. Mr. Chamberlain declared then to the world that Britain was fighting for democracy and freedom or words to that effect. You will remember perhaps then that the Indian National Congress asked for the clarification of the British war aims-whether those aims applied to India at all. Burma also did similarly. At that time I was in what is popularly known as the Thakin Party or Dohbama Asi-ayone as it was officially styled and I was its General Secretary. After taking stock of the situation in our country and the world, we finally decided to form a Freedom Bloc of all parties desiring to strive for the emancipation of our country and for democratic freedom. I had also to act as Secretary of this Freedom Bloc for some time. This Freedom Bloc also declared its aim to be democratic freedom for which Britain was said to be fighting. We declared to the British Government- I am speaking from memory of course- that it would be consistent and proper for us to join the war for democratic freedom, only if we would likewise be assured that democratic freedom in theory as well as in practice. So we asked that beginning with the declaration of war, principles of democratic freedom should be applied in our case too. We demanded, I remember, Constituent Assembly for the framing of our constitution and certain transitional measures which I cannot properly recall to memory. The Burma Legislature as well as the legislature in India passed resolutions to this effect. But our voice went unheeded. To us then the war in Europe was plainly a war between two sets of imperialists and could have no appeal of any kind. We therefore finally resorted to an anti-imperialist, anti-war campaign. Even before this the Defence of Burma Ordinance had come out, meant to choke out even the meagre democratic liberties extant in Burma. Some of you who came out to the East only in this war for the first time may not know fully how our country was ruled by Britain before the war; so I should like to dwell upon this point at some length.

Burma was conquered by British imperialism in three Anglo-Burmese wars - the first in 1823, the second in 1852, and the third and last in 1885. I shall not here go into the question of whether British imperialism was justified in subjugating our country. Suffice it to say in the words of President Abraham Lincoln that no nation has the right to rule another nation. Anyway, Burma has since lost her sovereignty and independence.

Before the advent of British imperialism the system that prevailed in Burma was feudalism tinged with some patriarchal remains. The king who was the liege lord was the absolute monarch possessing land, water and even lives of his subjects. As was usual with feudal society, its economy was land economy. Population then was smaller than it is now, for one thing because it was a case with agricultural economy and for another thing because there were frequent civil wars among the various factions of feudal society or with neighbouring countries. At the same time there were vast patches of virgin land available for any family without land. The land system in those days, if my memory serves me alright, was of three kinds: Damaugya (i.e., freehold land, literally it means in whichever land your sword blade falls first, the tenure belongs to you); Bo-ba-baing (land inherited from one's sires), and Ayadaw (Stateland). So it was possible for every farming household to have land of its own, though some farmers might also be feudal serfs at the same time. The feudal aristocracy in those days was very fluid in its composition having no defined hereditary line of succession and accessible to all ranks of people, either learned or being direct followers of the King. And in those days, education was universal as it was imparted freely by Buddhist monks who were and still are to be found residing in monasteries in every village and every town in Burma. And anyone who became a bright scholar in those days might aspire to be a big member of the feudal aristocracy. The economic divisions of the feudal society were not therefore so sharply differentiated as in other countries. The humanising influence of Buddhism over all sections of the people; the fact of everyone possessing land of his own; the universality of free education for all, men and women; the co-operative basis of agricultural economy and village life in those days (for in those days in all matters, whether of cultivation or irrigation and what not, it required the co-operative effort of all in the community); the necessity for women to share the out-door economic life of their husbands and family jointly; the absence of large-scale trading - internal or external (agriculture then was purely for domestic consumption, each agricultural family being almost self-sufficient in the matter of foods and clothes with some cottage industries to add, and getting a few other things it needed by exchanging surplus produce of its own etc.,) which in turn accounted for the absence of a large trading class in feudal Burma; and also for lack of proper communications from place to place which again made centralised authority and control not so easy and not so tight; these and other factors combined to make, I think, Burmese feudalism to be perhaps the most enlightened of world feudalism. No doubt there were several harsh features of it - such as the absolute power of almost all feudal lords over the people in their respective jurisdiction (a feudal lord could kill a man with impunity), the scant value placed upon a man's life (a murderer could escape from the jaws of law if he could compensate to the aggrieved party with three hundred viss of silver, I think), the heavy penalty prescribed for any kind of offence (you could be punished with death for a very petty offence), the system of punishing the relatives and family of anyone who committed offence against the law of the established customs or who had incurred the displeasure of the high and mighty, the existence of debt salves and pagoda slaves, though small in number, who were treated as outcasts in every sphere of life and so on. These formed the harsh aspects of Burmese feudalism. However its redeeming features were the absence of deep-seated economic exploitation of one class over another, the establishment of universal literacy, the great amount of freedom of the Burmese womanhood unique in the East full of the harems, the purdahs, the small feet women and so on, and possibly of the West too in those days, the co-operative and self-sufficient character of feudal economy.

Now, when British came, much of this idyllic feudal economy was destroyed, but without being replaced by a better economic and social order logically. Thus, though many towns were created along the river banks and mining districts and at junctions of highways and communication lines etc., as trading, industrial and administrative centres and thus modern merchant and industrial economy appeared in towns, British imperialism deliberately retained feudal property relations in the country-side and the Shan states, in fact, on a much more aggravated system of exploitation. In order to help its exploitation thoroughly, it destroyed the universal system of education but made no attempt to educate the peasants along modern lines instead and thus keep them still in feudal agementally. Now, there is no longer universal literacy. According to 1931 census, literacy in Burma was said to be only 56 per cent for man, and 16.5 per cent for women. This was to be understood with qualification, for many relapsed into illiteracy almost because of lack of opportunities and facilities for reading and writing. Now, in fact, literacy must have been very much less then these quoted figures which represented the state of conditions only in 1931. British imperialism instead of abolishing the feudal system of administration such as Saw-bwas in Shan states and hereditary Thugyis in the country-side, it retained these effete systems of oppression, of course on a much more civilised scale to help collect taxes for imperialist bureaucracy and to act as its agents so as to strengthen the imperialist administration. But now more officials were brought to the villages and they acted pretty like tiny despots descending on the meagre incomes of the peasants by asking for free supply of peasants' poultry and eggs for their feasts and family use, and not unoften they might molest village girls and defile their virginity. With the opening of the Suez Canal in 1869, British merchant capital and bank capital combined to commercialise and industrialise agriculture so as to enable them to trade in rice export with the world at large. Thus domestic agriculture or subsistence farming disappeared away and in its wake came the scrambles for land, cultivation for commercial profit and capitalist farming appeared for the first time in Burma, especially in Lower Burma. The introduction of capitalist farming destroyed the co-operative system of agriculture and fostered instead the idea of competition. At the same time, it brought in the banks, the merchants, the brokers, the usurers (the Chettiars) etc., who concert with imperialist bureaucracy conspired to break the backs of the peasantry in a systematic manner. Thus the peasant's economy was tied to the apron-strings of British finance and merchant capital. Henceforward it was exposed and liable to all fluctuations of world capitalist development. At the same time, village industry was destroyed before the competition of manufactured goods of British industrial capital and also forcibly. Thus, the life of the peasant and his economy were constantly exposed to the machinations and oppressions of all forces, economic, social and natural - the big banks, the big merchants, the usurers, the middlemen, the local officials, the elements etc. At the same time, the peasant's standard of living rose up higher because of the penetration of modern capitalist economy into his domain and the greater incidence of taxation apart from the retention of old feudal system of taxation such as capitation and Thathameda Tax added to the peasant's burden. Moreover, additional weights were placed on his back, such as rack-rent, recurring debt due to exorbitant rates of interest etc. Consequently lands passed away from his hands into the hands of usurers, brokers, traders, officials living in towns and thus a class of absentee landlords appeared and with it a class of landless proletariat was at the same time created. Part of the landless proletariat together with the village artisans pauperised by the ruthless process for capitalist commerce introduced with the British imperialist rule migrated to towns and Lower Burma and became industrial and agricultural proletariat whose number was ever growing and had to labour under several conditions of difficulties in the mills, factories and mines and other capitalist concerns. The absentee landlords have absolutely no interest in the improvement of their lands. Their interest was only to get rent at the expense of their agricultural tenants and labourers. Occasionally they might visit their lands, but such visits were more in the nature of hunting and holiday excursions than business tours, and they were more interested in village girls and good feasts and hunting than proper business. Thus we see the deepening economic exploitation of the peasantry in modern times. Of course the powers of local officials were legally limited and therefore could not take away a man's life capriciously. But even then our local officials, landlords and middle-men with the assistance of the law courts and the police could conspire to take away the life of any man they do not desire legally or illegally as the case might be. Where in olden times absolute power ruled ruthlessly, now economic power ruled with an equal ruthlessness. Imperialist bureaucracy, instead of protecting the peasants against the dangers of elements such as floods, famine, drought, cyclones, against unfair manipulation of prices of agricultural produce by merchant and bank capital, against rack-renting, usury, extortion and tyranny of local officials acted as the appendage of the serried ranks of banks, business and money bags. The police, the courts of justice, the civil and criminal laws of the land as well the revenue organisation combined to break the backs of the peasants systematically and of course "legally." That accounted for the frequent occurrence of dacoities, rebellions and riots in this country.

The reactions of the people in Burma against the impact of British imperialism were at first in the form of blind instinctive spontaneous uprisings against foreign rule unrelated to the world developments abroad. They were mostly peasants' revolts. Thus there had been several rebellions in this country against British imperialism since the time of the first Anglo-Burmese War. After the first Anglo-Burmese War, Arakan and Tenasserim had to be ceded to the British. At that time the natives in Arakan and Tenasserim tried to protest against the British rule. In Tenasserim, for instance, a rebellion broke out. After the second Anglo-Burmese War also, about 6000 natives in the Delta fought on against the British for two years more or so. And after the third Anglo-Burmese War too, people in several parts of the country under various local leaders resisted the British for five years or so. Since then at frequent intervals there were rebellions, the most well known being the Tharrawaddy rebellion of 1930-32. But there was also a more conscious nationalist movement which developed out of the post-war conditions of the First World War, the leadership being taken up by the native bourgeois and petti-bourgeois classes. The proletariat also came into existence as a class at that time. We then witnessed the first countrywide students' strike, the railway workers' strike, the oil field strike and so on. Some sort of a Trade Union Movement grew up, though not so strong and though not countrywide and solely under reformist petti-bourgeois leadership.

The system of British rule in Burma proceeded along three stages roughly: first it was a naked rule of Bureaucracy, later what's called dyarchy was introduced, and lastly since 1937, a glorified form of dyarchy was adopted; in all cases bureaucracy remained in control though more liberal and greatly more camouflaged behind a thin democratic facade. British Imperialism however played a certain progressive role in the development of the country at the start. In order to facilitate its commerce and control, it opened up a network of railways, highways etc. This enabled the people in Burma in some measure to move about in the country much more freely and frequently and had the advantage of knowing one another and fostering a common bond of national solidarity. And in order to help its administration and commerce, British imperialism needed an intermediate class of natives who were to act as minor officials, clerks and middlemen etc. This class was drawn from the remnants of the old feudal aristocracy, rising tradesmen and middle class of the towns, and so on. This class was given some modern education and thus was supplied by British imperialism itself with its own elements of political and general education. Thus a measure of modern education was introduced in Burma and to that extent the people in Burma, especially the middle class, were able to benefit by it. Part of this middle class became rich and joined the British imperialist side as officials, rice-millers, brokers, merchants, money lenders, absentee landlords etc. But as time went on, British imperialism could not take in many of the rising native middle class either in its administrative fold or under its patronage. Moreover when the World War I came, British had to promise "progressive realisation of responsible self-government as an integral part of the British Empire" to her colonies as a reward for their participation in the war. And after the war, that promise remained to be redeemed and also the enormous economic and social effect of the war were telling upon the people, especially the middle class. But the middle class was then faced with the formidable opposition of British imperialist bureaucracy which was supported by a part of the upper rung of the middle class. So they had to take to the masses though somewhat nervously and thus the first organised national movement on a mass scale came to exist in Burma. At that time politics seemed to be a subject of taboo, it was highly frowned upon by imperialists as well as conservative upper middle class. I suppose there were hardly any democratic liberties in those days. People had to move very very cautiously either in their speeches or writing or action. In those days anyone who dared to walk side by side with a Britisher or look at him boldly or sit on the same floor with him or go in to his presence with his footgear on was supposed to be a very brave man. When Rev. Ottama who was the Buddhist priest - leader of those days thundered - "Craddock, go back!" to Sir Reginald Craddock who was the Lt. Governor of Burma at the time, all people thrilled to the marrow of their bones to hear such a bold talk from their brave leader.

Thus nationalist movement grew in Burma and even though it might undergo several vicissitudes, its flame has ever since been kept alive in one form or another. British imperialism in response to the pressure of the nationalist movement doled out more and more constitutional reforms and civil liberties but they remained on the surface and did not go deep. The moment it felt that the people had exceeded their bounds, out British imperialism came in its naked true colours. Repressive and callous measures were taken. Thus we had passed under the regime of ordinances even before the war. Thus we had been imprisoned without trial. I myself had that experience. Thus a students' demonstration was charged with the batons by the police and this incident gave rise to quite a large spontaneous movement of students, workers, peasants on strike in protest in 1938-39 (before that, in 1936 too there had been a countrywide students' strike and oil field strikes later). In that movement another demonstration in Mandalay was fired upon by the military forces of British imperialism. And so on.

That was how British imperialism ruled us before the war. When the war came, and, as I have said, when we were led to launch an anti-imperialist, anti-war campaign because British imperialism failed to apply principles of democratic freedom in our country though they professed such principles to the world outside for which they said they were fighting the war, we were at once visited with all sorts of imperialist repression. Several of our members were clapped in jail, some after trial and others without trail. In fact all important leaders of the party to which I belonged and who with me together formed sort of the only left forces in Burma genuinely anti-fascist (we were responsible for whatever anti-fascist Left propaganda we could disseminate in our country before the war; we tried to arouse the interests of the people in Burma in the struggle of democracy against fascism such as in China and Spain but at that time British imperialism was on the side of Fascism covertly or overtly as you know quite well), all these important leaders were arrested. I was also to be arrested. But as you all know perhaps, I went underground. Then almost accidentally we were informed by Dr. Ba Maw and Dr. Thein Maung who were in the Freedom Bloc at that time that we could, if we desired, get Japanese help. The question of whether we should accept Jap help was discussed. It was then felt by many that at least international propaganda was necessary for our cause and if any international help might be further secured, it might be better. And we all agreed that to attempt to get such things was impossible inside Burma. Some of us must go either to China or Siam or Japan for that matter. We chose China first because we had some contacts there. But then the China - Burma Road had to be closed for three months after the fall of France in 1940 according to the demand of the Japanese Government. Personally though I felt that international propaganda and assistance of our cause was necessary, the main work, I thought, must be done in Burma which must be the mobilisation of the masses for the national struggle. I had a rough plan of my own - a country-wide mass resistance movement against British imperialism on a progressive scale, so to speak, co-extensive with international and national developments in the form of series of local and partial strikes of industrial and rural workers leading to general and rent strike finally, also all forms of militant propaganda such as mass demonstrations and people's marches leading finally to mass civil disobedience, also economic campaign against British imperialism in the form of boycott of British goods leading to the mass non-payment of taxes, to be supported by developing guerilla action against military and civil and police outposts, lines of communication etc., leading finally to the complete paralysis of the British administration in Burma when we should be able along with developing world situation to make the final and ultimate bid for the capture of power. And I counted then upon the coming over the troops belonging to the British Government to our side - particularly the non-British sections. In this plan I also visualised the possibility of Jap invasion of Burma - but here I had no clear vision, (all of us at the time had no clear view in this respect though some might now try to show themselves, after all the events, to have been wiser than others: in fact you might remember it was a time when I might say the Left forces outside China and the U.S.S.R. were in confusion almost everywhere). As I have said, I couldn't think out clearly. I just said in my plan - we would try to forestall Jap invasion, set up our own independent State and would try to negotiate with Japan before it came into Burma; only when we could not stop Japan's coming into Burma, then we should be prepared to resist Japan.

This was a very grand plan of my own - but it had no appeal to many of my comrades because our petti-bourgeois origin made several of us hesitant before any decisive action even though we might think and talk bravely, also it made us impatient with the seemingly prolonged and difficult work of arousing the masses; and most of us even though we might talk about mass action and mass struggle were not so convinced of its efficacy. We had no faith in the creative power of the masses though of course we were not conscious of this at the time. Thus I was questioned how it would be possible to wage guerilla action when we had absolutely no arms in our hands. My reply was - if even dacoits could somehow manage to get arms (in Burma sometimes a big dacoit gang might be nearly like a guerilla force of a hundred or so or may be even more) why should not and could not we? This however was unconvincing to my comrades. So we decided that someone of us must go outside for this purpose. And as I was the only one leading an underground existence, I was chosen for this task. At that moment the Jap offer through Dr. Ba Maw and company came. After some hesitation we accepted it - but we were disappointed. For the Japs somehow or other postponed the matter - later we came to hear from another source that Japs were rather nervous to accept our offer of "alliance" if I can call such thing �alliance,� as they thought we were Bolsheviks! But then we didn't wait for the Japs to come round. I was sent out to China and given a blank cheque by my comrades to do what I thought best for our country. As the Burma-China road was closed, I had to go to China by sea and that, even though insignificant in itself, caused our later association with the Japs. I couldn't reach the interior of China by sea. I was told I could reach only Amoy and then would have to rely upon my own resourcefulness to get into the interior of China, Well, I tried to do that. While doing so at Amoy (actually I was putting up in the International Settlement known as Kulangsu Island), my friends in Burma got into contact again with the Japs. So I and my assistant finally found ourselves in Tokyo.

In Tokyo I had to make the best of a bad job. Before I went out from Burma I had read some books about Japan. I was a bit apprehensive though I consoled myself with the thought that most of the anti-Jap stuffs in some books were more propaganda then actual facts. Anyway, my first impression was not so bad even though misgivings still didn't leave me. The Japs I contacted were very nice and courteous and easy quite like our race. Everything about them was spick and span. They were very industrious and patriotic. There was nothing objectionable in these things. When we arrived in Tokyo (I think, it was 12th November 1940), Japan was having a grand celebration of the 2600th anniversary of the Jap Empire. The next day after our arrival, we were taken before the Imperial Palace and bowed in its direction just as several Jap men, women and children did. Well, we did not also think much about this. This just showed the respect in which the Emperor and though I did not believe like the Japs in the divinity of the Emperor and though I do not like monarchy, whatever its form may be. When I bowed to the Imperial Palace, I did so only out of courtesy and with no intention of becoming his subject.

Now business began and also incidentally I came to know more of the Japanese, especially Jap militarism. Before I talk to you how Japs did their business with us, I would tell you my first discoveries about Japanese civilisation. After two or three days' stay in Tokyo, we were taken to a country hotel. By the way I forgot to tell you that my �host� was Colonel Suzuki though at the time he was a civilian incognito and he introduced himself to me as Mr. Minami, Chief Secretary, Japan-Burma Society when we were received by him at Tokyo aerodrome. Col. Suzuki asked us at that country hotel if we would like to take any woman. (I was up to that time a hundred percent bachelor). We were abashed to hear it and we replied "No." Col. Suzuki said in his own words as far as I can remember, "There is no shame. It is like taking a bass(bath); there is a women's quarter here." We thanked him but declined to enjoy ourselves in that manner. "So", I thought to myself, "have they the intention to demoralise us first?" When we were back at Tokyo again also, we were taken to such quarters but as we told Col. Suzuki and company that we felt rather tired after the journey and wanted to go back to our hotel and sleepy there only, we were sent back to our hotel. And since that second refusal, until I came back to Burma secretly, we were no more taken to any women's quarters. But to go back to the country hotel. As Col. Suzuki for the first time talked to us about the women's quarter, we somehow came to know personally something we had read in books about Japanese women. I discovered immediately another confirmation. A young waitress of about sixteen who was a palpably simple unsophisticated girl before whom any decent man would hesitate to talk about such matters came to serve us tea just at the moment Col. Suzuki was talking. Col. Suzuki instead of stopping the talk even asked the girl where the women's quarter was. It gave us a mild shock; this was a thing to which we had not been accustomed before. Perhaps we were too prudish! In the next few days we shifted to another country hotel in another village, and there we saw more of the treatment towards womenfolk in Japan. Well, to cut my story short, before I talk about our business with the Japs, I shall give you only two more instances of Jap mentality. Once while eating something at a restaurant, a Korean was also present. We did not know he was a Korean - but Col. Suzuki raised one of his hands and showed his fingers to us and asked us if we understood the meaning. We replied "No.� Then he said, "This was to show our contempt for the Koreans. Whenever we saw a Korean, we showed like this. My father, whenever he found a Korean, drove him away." We at once came to understand why Koreans wanted independence and how Japs treated them! Another instance Col. Suzuki was talking, playing upon our anti-British sentiments several times. In one of his talks he told me of his younger days in the period of the first World War when he was serving at Vladivostock how he killed Russian civilians living in a cottage, including all men, women and children. "Similarly," he turned to me, "you must kill all British, including, women and children.� Though I was very anti-British at that time, I must confess I was not prepared for so much barbarity. To the credit of Col. Suzuki, I must say that he noticed and later acknowledged our delicacy in this respect.

Well now our business began. Col. Suzuki first spoke to me sometimes flatteringly, sometimes threateningly and tried to probe my character for some days. And all along the Japs wanted to know why it was that I came out to China and whether I was a Communist or what attitude we had towards the "China Incident.� I tried to answer as much as I could, without revealing much and yet without falsehood. I told everyone who asked me that I came out to China because we wanted international help; to the question whether I was a Communist, my answer was that I did not believe in imposition of any foreign system upon a country and that I thought we must study all systems in the world and must adapt the best of them to our own conditions and that whatever objection we might have towards Communism, its planned economy was admirable and was imitated even by other countries including Japan and so on. To the question of our attitude towards the "China Incident" I pointed out that we were more concerned with our national struggle and whoever opposed our enemy was our friend. Except in the case of this last answer, I did not think that the Japs were any near satisfaction with my replies; from the first to the last they had clearly misgivings about me, I on my part told the Japs whenever I had chance a to, that I did not want to hide my patriotism and that I associated with them because I wanted to do something good for my country with their help and that I wanted to be a true ally, if it was possible for me to be. To the credit of the Japs, I must say here quite a lot of them respected my patriotism. According to Dr. Ba Maw, Lt. General Iida the first Japanese Commander-in-Chief in Burma told him that the whole Jap army in Burma respected me for three things. (1) I have no love of money; (2) I have no love of power; (3) I have no love of personal life. Another Japanese was reported to have said to some of my colleagues: "Aung San is straight. If Japs are straight like him, he is alright. But if Japs no straight, he is most dangerous. And unfortunate thing is the Jap policy is not so straight." That was that. Anyway, to go back to my story, Col. Suzuki first told me a plan and he asked me to write it in English. I innocently wrote it down thinking that I would have to discuss it later. But that plan was never discussed. That plan mentioned something about limited invasion of Burma in the Shan States. But I somehow tried to say something about it to his assistant that it was purely a military plan. Judging from later events, I think Col. Suzuki took that plan to Tokyo General Staff and perhaps showed it as my plan. This plan however was revised without the invasion part and given finally to me in a more complete form to be communicated with my comrades in Burma. I brought it back to Burma secretly, met my comrades and explained it to them. At that time my comrades were very eager to know when Japan would invade Burma. I was a bit taken a back because I didn't very much like the idea of the Japanese invasion of Burma. What my comrades thought was that if Burma was invaded by the Japs, the British would be inter-locked with the Japs on the border when we would get a chance to rise up successfully for our independence. Though I was not exactly convinced of this way of thinking, at that time I felt perhaps my comrades were right. It is now easy of course after all these happenings to ridicule this way of thinking. But at that time not only we but even the British and perhaps several people in the world under-estimated the Japs and over-estimated the British position at that time. And, as I have told you, our petti-bourgeois origin subconsciously influenced our thinking to good extent; we wanted to be so sure of our chances; we did not want to take too many risks upon ourselves. And that was how we invited Japanese invasion of Burma, not by any pro-fascist leanings but by our na�ve blunders and petti-bourgeois timidity.

Anyway, to continue my story, the Japanese from the first broke almost all promises that they gave us. It will be too long for me to enter into these things in this talk. Suffice it to say that their faithlessness and hypocrisy as well as our growing practical knowledge of their reactionary outlook and behaviour and their high-handedness turned us all anti-Jap if any of us had not been anti-Jap before, even while we were in Japan receiving military training. We were twenty-seven in number, if we excepted the two who did not properly associate themselves with our sentiments and who did not join our B.I.A. when finally it was formed. In fact on one occasion during my absence in Tokyo, the twenty-six others, at the instigation of one of the above two for his own personal reasons, were about to rise up against the Japs there and then (they were then in Southern Formosa) with whatever weapons they could get hold of. Luckily I arrived from Tokyo in Formosa in time to prevent it.

Well to cut the long story short, I had, before that, just when I was in Siam, already written to my comrades in Burma not to rely upon outside help, thereby giving a broad hint of the unreliability of the Japs. Further when we organised the first nucleus of the B.I.A. in Siam, and also before that occasion, I sent two batches of our military comrades to prepare against the Japs too. My plan then was, since the Jap invasion was an inevitable reality, forestall it if we could to encounter it with the accomplished fact of an independent Burma, so that it would not be necessary for us to get our independence blessed by the Japs. Failing this, my next plan was to have a mass movement with its underground part prepared which could prevent the Japs from consolidating its position in Burma and force the Jap Fascists to restrain their hands to a good extent and thus, in that way, to alleviate the sufferings of our people. I saw here the role of the B.I.A., and thus I consoled myself and also all my other comrades who shared my doubts and misgivings that after all even if Japs turned false and bad there was an army to give something back against the Japs. But again I was disappointed; my comrades inside Burma could not prepare much against the Japs. Events moved too swiftly, all important leaders were still in Jail and many were still vacillating, true to their petti-bourgeois character.

Now we occupied Rangoon. All along we had been very unhappy about the Japs' behaviour towards our people. We protested as much as we could to some Jap authorities but in vain. Clashes between our soldiers and Jap soldiers mounted. Up to Rangoon I was not given command of our troops. I was just Col. Suzuki's Senior Staff Officer. Then we hatched amongst ourselves various plans for anti-Jap uprising but everything was in confusion, all our comrades were not gathered together and we had almost no preparations of any kind at all. And suddenly I was called by Col. Suzuki and given command of the troops and ordered to proceed to Upper Burma taking the west side of the Irrawaddy. So I marched up to Upper Burma with the troops. Then I heard some information about difference of views amongst the Thakins inside prison regarding what should be our attitude toward the Japs. In some cases even honest comrades of ours did not know what attitude they should have at all, since their valued comrades were apparently on the Japanese side. But if only our real conditions and attitude could be known to all, I don't think this confusion would have taken place then. As it was, however, confusion reigned in the ranks of the Left forces in Burma. Then we reached Shwebo and there I heard for the first time that three members of the Left forces (Thakin Soe, Thakin Mya Thwin and Ko Thein Pe, now in Calcutta) went along with the Chinese troops. This was a heartening news to us - but later we heard about the failure of this arrangement to our disappointment. Our troops were then ordered to proceed right up to Bhamo. But by that time the operations were all over, so I just ordered the troops to go up leaving Col. Zeya who is my chief of Staff now to command them. Incidentally I must tell you here that during my absence as our troops went up to Bhamo, Col Zeya and my headquarters Staff had clashes with some Jap unit. Col. Zeya and some others were arrested and beaten for some time as one Jap Officer received a sword cut. Luckily due to the intervention of one Jap liaison officer with us, Col. Zeya and others were released; otherwise our troops would have then and there fought against the Japs. Before I came down we even considered the possibility of entering China to join the Chinese side when we reached Bhamo. We were so disgusted with the Japs. I came back to Mandalay in order to know the rear conditions which were in charge of my then Chief of Staff, now my deputy Col. Hla Pe (Let Yar). I came down with Col. Ne Win who is now in charge of the field troops on the Sittang front. When I went up near Yinmabin in Monywa district I met Thakin Than Tun, General Secretary of the Anti-Fascist People's Freedom League now, on the way and gave him a hint about conditions in Burma though I couldn't tell him all as I was in a hurry and there were strangers about. I had then left Col. Let Yar at Pakokku to go up to Mandalay and contact all Left comrades of ours so that we could take stock of the situation in the country together and decide what we should do. But when I came back Wuntho and Kawlin in Katha district with Col. Ne Win, things were in confusion and Japanese Military Police terror reigned supreme. It was then that for the first and last time during the Jap time we met Ko Thein Pe in Shwebo, and we three came together with another friend to Mandalay. But at Amarapura near Mandalay, our friend Ko Thein Pe was forced to go underground as Japanese Military Police were furiously on his trail. Another comrade of ours with the same name was arrested instead by JMP. He was tortured for several days and finally was released because of our pressure. Before him two other members of our movement succumbed to the Jap torture.

Well, to cut the long story short still further, a Burma Civil Administration was formed under the Japanese Military Administration. B.I.A. was reorganised into B.D.A. and I was made its commander with the rank of Colonel. Then a case happened. A certain judge of the British days who happened to be on the Peace Preservation Committee in Kyaukse was arrested by JMP because some telephone wire cords were, I think, found on his premises according to the information of somebody bearing ill-will towards that judge, which must apparently be given to JMP. That man was arrested and according to that man's forced confession (because we knew even before we learnt it from that man himself that he was not at all the man who would do such things that were charged against him) the JMP through one Lt. Col. Fukui who was then in charge of what's called "War Preparation Bureau" (a sort of defence bureau) which was to arrange for the maintenance of our troops informed me that Col. Let Yar and his adjutant Captain (then Lt.) Ba Tin conspired with the afore-said Judge to raise an anti-Jap movement. This was a fantastic fabrication; even though it was true that we harboured anti-Jap sentiments and were intending to rise up against them, this particular case was absolutely false and fabricated. Then I in my innocence told Col. Fukui that this was not true and that if they did not believe it they could question Col. Let Yar and his assistant. But the Japs thought wiser. Col. Let Yar was left behind. Only Ba Tin was taken away, as I understood it, for interrogation. But days passed, he did not come back. I inquired repeatedly about him from Col. Fukui, then I lodged a protest with the Jap Headquarters and some of my comrades too went and pressed the then JMP commander, and finally after about two months or so Ba Tin was released. He was tortured for some days and when he came out he was still nervous. But he remained alive, as later he was not tortured perhaps because he belonged to B.D.A. and because of our repeated inquiries about him.

Then in March 1943 I was informed suddenly that I was invited to Tokyo along with Dr. Ba Maw and two others (Gen. Tojo by then had declared that a Burma State would be created soon or words to that effect) and that I was promoted to the rank of Major-General. I was also told that I would have an audience with the Jap Emperor and would be decorated as well. So I went to Tokyo, along with three other chief guests, accompanied by our suite. There as told, we had an audience with the Jap Emperor, were decorated with appropriate decorations, met Gen. Tojo and his Cabinet Ministers, Army and Navy officials, were treated to banquets everywhere and came back to Burma carrying a document given by Gen. Tojo which said that Burma would be granted independence on August 1, 1943 and that we were to conclude certain treaties and so forth. During that trip we were escorted by one Major-General Isomura who was Deputy Chief of Staff of the Jap Army in Burma. He made his presence felt all the time to us and it was as if we were all his children, and we were subjected to numerous petty restrictions on the way. On our way back we had to stop at Manila for one day. We put up at the Manila Hotel and were asked not to go out as the Fillipinos were not reliable and so forth. Then next morning we flew to Saigon. But when we arrived there, Dr. Ba Maw remembered that he had left General Tojo's document in the Manila Hotel. At once the fact was intimated to Isomura who then talked as if he would have to commit suicide. When a suggestion was made to him to wire to Jap Army Hqrs in Manila, he said that it would not be enough, he and Dr. Ba Maw would have to go back; but actually Thakin Mya who was Dr. Ba Maw's Deputy then and Col. Uyeda had to go back to Manila to search for it. But that same evening a wireless message came from Manila stating that the document had been found in the hotel. Still Thakin Mya and Uyeda had to go to fetch it. Later we were informed that we were not to breathe a word of this when we arrived back in Burma, because Isomura had reported (I don't know where) that we had to stop at Saigon for a day more owing to the engine trouble of the plane. To us all such fuss and fib was incomprehensible. Anyway independence duly came on August 1, 1943. But we have no illusions about it. I suppose all who had been members of the Independence Preparatory Commission had no illusions about it, even though they might not dare to speak out, because there they had been told how the Independence to be like. After my return from Tokyo at a welcome party, I spoke hinting very very broadly that the coming independence was only nominal. And so I told my comrades and we thought of the advisability of rising up against the Japs so as to expose this whole game of bluff and at the same time to show to the world our genuine anti-fascist colour beyond all doubt. So we met again in Thakin Than Tun's residence, and decided that after due preparations we should rise up. We thought then that our preparations would be finished by the end of 1943 but actually they proved to be much longer as events have now shown. At that time anti-Jap underground activities were isolated and uncoordinated. We had no definite plan and programme. We had no contact as yet with some of our comrades in China and India. We had to tackle the problems of supplies, transport and communications which had to be prepared ahead; we had yet to mobilise the people whom we knew would lend ready assistance to us; we had yet to mobilise them around a definite anti-Jap platform. We had to foresee every possible retaliatory measure with which the Japs might visit innocent people of our country and to perfect our counter-measures and so on. We had to prepare a lot of things. Then our friend Ko Thein Pe from India sent his man back to Burma. He asked if some of us could come over to India. But that was impossible. We had not yet made much highway with the anti-Jap movement. And if any important leader amongst us was missing the Japs would, we thought, round up all of us or subject all of us to such close watch by JMPs who, of course, were though watching us at the time were not very strict so that we would not be able practically to do anything against the Japs. We however sent along one of our comrades Nyo Tun who later organised the anti-Jap struggle in Arakan successfully. Then in the beginning of August, I think 4th-7th August in Pegu, after months of exchange of views, Communist representatives and I met together, discussed and approved my proposal for the Anti-Fascist People's Freedom League and its first manifesto draft and evolved a plan of action together. Then AFPFL was broaden as far as conditions at the time permitted, another more emissary from India came, this time the emissary being one of the soldiers belonging to our troops captured by the Wingate Expeditions in Northern Burma, and yet more and more emissaries, several of whom we sent from the inside belonging to Anti-Fascist People's Freedom League, civil and military members being most of them hunted rebels of JMPs for the murder of some Japs. So we went on till the Allied Forces advanced near Mandalay. Before that U Pyinnya Thi Ha and Nyo Tun had organised an insurrection in Arakan. Similarly we instructed our units near Mandalay to rise locally against the Japs. Then on the 27th March we took to general uprising against the Japs as all the worlds has known.

The Japs were very suspicious of us from the very beginning. When I became Defence Minister in the so-called independent Government of Burma, they sent away our troops to various fronts with no means of inter-communication with us. When I wanted to visit them, they somehow or other tried to dissuade me from doing so. However I did not bother. I had my own plans which could be executed whichever way. So at first Japs dissected our troops into several sections and groups without proper training and equipment and dispersed them wide over the country. I just looked on, for if I gave my opinion, as they asked us to give my opinion frankly which was their usual trick, they always did just the opposite of what I said, good or bad. So whenever they asked my opinion about any proposal of their own, I readily agreed with it, since I could plan whichever way against them. The Japs then thought better perhaps and again tried to concentrate our troops in few places - to which also I agreed. In short I okayed all their proposals and plans in whichever way, I could plan the action against them. Only certain preparations were needed - particularly some preliminary preparation of the masses for the final action and the counter-measures against the possible Jap retaliations upon innocent people.

I shall not go into enumeration of what our Patriotic Burmese Forces and guerillas have done and achieved as my time is short. We hope to issue an account of these things in greater detail in due course. Altogether our forces must have fought not less than one thousand engagements with the enemy. I can now say that our forces dare take their position beside any force in the world so far as guerilla warfare is concerned. Burmans are so to speak traditionally guerilla-minded. In the 13th century when Kublai Khan and his Tartar hoardes swooped down upon the tottering Pagan dynasty, the Burmese troops on heavier elephants and only clever at spears and swords could not stand before Kublai Khan's horsed archers. So they resorted to scorched earth policy, mass evacuation of the civilians and guerilla action as they retreated southward, so that ultimately Kublai Khan was forced to withdraw from Burma as he could no longer get supplies ad so forth. Similarly when in the 17th century anarchy was rampant throughout the country as a result of the military adventures of the Mons from southern Burma, Alaungpara tried to reintegrate our nation. He was at first a guerilla chieftain along with many others of his kind in different parts of the country and finally they combined to form one strong national state and thus achieve complete national solidarity. I have told you in this rambling talk about the guerilla actions of several patriots in the past against British imperialism. Now the war is over, and we have also achieved a complete national solidarity mobilised behind the Anti-Fascist People's Freedom League. All are now united-united I say, to march together to our common goal of freedom. In conclusion I should like to read out to you a message from General Sir Montagu Stopford, (Commander of 12th Army) which I received today and also some portions of my speech delivered at a lunch last Sunday, which was attended by some of the high-ranking officers of the Allied Forces.

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From GOC-in-C, Twelfth Army 281730.

To Commander, PBF.

GR 104 BT.

01623. Now that the Japanese have accepted terms for the surrender of their armies in Burma, I wish to thank and congratulate you and all ranks on the part which the P.B.F. has played in the final stages of the liberation of your country. Your co-operation with the regular forces has contributed affectively to the heavy casualties that have been recently inflicted on the Japanese. I trust that the spirit of patriotism which has inspired all ranks to help their country against the Japanese aggressor will be further exemplified by their desire to safeguard it in the future as members of the Burma Army.

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On behalf of the Patriotic Burmese Forces and Guerillas I should like to thank you very much for the several good things that you have spoken in appreciation of the services that we rendered in the cause of our country and the Allied Nations. It is a recognition, I need hardly mention to you, which I and all members of our troops feel highly honoured and proud to have been accorded. As you are aware, there can be no doubt that our Forces have acted all along, I make bold to claim, to have earned the adjective "Patriotic" deservedly. It may be that at first we began at the wrong end; it may be that we committed some mistakes in the past; it may be that certain individuals among us went wrong. But this I can say, and say in all honesty and sincerity, that we have never even for once swerved from the path of honour and patriotism. Even on the record of our association with the Japanese, I and my colleagues dare stand in all honesty, for we did nothing that is not honourable, just or patriotic. Inspite of the fact that we dislike the Japanese militarism and barbaric treatment meted out towards our people from the very beginning, we exercised judicious patience and forbearance with them, though from the first they showed clearly that they were breaking every solemn pledge they had given us covertly or overtly. So far as we were concerned we meant to perform our part of the transaction in a desire to be true to the alliance that we had struck up. But it was the Japanese themselves who prevented us doing so. They not only were faithless and hypocritical with us, but they also put us in a position unable to discharge any obligation arising from the transaction with them, because they gave us only a shadow and mockery of independence, because they maltreated our people in every imaginable way; because they took away the best of almost every thing that our people had, because they made the existence of the most elementary democratic rights and liberties in our country impossible, because they failed to equip our forces, or allow us to organise, train, and equip our forces properly, while at the same time they showed themselves incapable of defending our country. It was not because they had no time for preparation. Three years is quite sufficient period for the preparation of a country's defence if only the spirit had been willing. In these three years Britain could expand her forces and equip them infinitely much stronger than the state of her defence at the beginning of this war. In these three years tiny Yugoslavia build up her fighting strength and prowess almost on nothing. In fact in every war, in every revolution, not excluding even the case of Japan, there have been several instances of how a country can produce from almost nothing a strength of her own in an extremely short time strong enough to defend herself in a worthy manner, if not a successful manner. Instead, they covered themselves up with all sorts of shallow arguments against our infantilism, and on such plea, they did not allow us to strengthen ourselves, not to speak of giving their due assistance to us in this respect, though they took almost everything from our people on the specious pretext of military necessity, and though myriads of our people had to slave under all conditions of miseries imposed by forced labour and inflated poverty for the feeding and operation of their crushing war-machine.

In such circumstances, we had no alternative but to turn our weapons against them as true patriots of our land and as lovers of Justice. When thus we turned upon the Japs, we did so with our eyes open, knowing fully well that the Allied Forces might not be able to come to our rescue in time, having no mistaken notion about the possible music of our action, and carrying no spirit of bargain or opportunism whatsoever in our action. We got no promises from the Allied Forces, nor did we ask for any of them. We fight on their side because we believe their cause is on the whole just; because we believe their cause on the whole serves the good of humanity; because we believe they are heading towards a new world of freedom and peace, only in which our country can have and maintain her freedom in security; and, of course, because we believe in all peoples of the world including the British and our own.

We have thus fought, and fought quite gallantly, no doubt, as all the world had witnessed. Taken altogether, we have killed not less than twenty thousand Japs and captured quite a considerable number of war prisoners. I might mention to you the most significant of several significant acts that our troops were able to achieve, namely, the success of our troops in having been able to wipe out practically all important officer of the 54th Japanese Division, including one Japanese Lt. General and two Major-Generals. In that action our troops obtained quite a number of important documents which were later handed over to the Allied Forces. I am just singling out a spectacular case, but there are also many other instance in which the action of our troops had gone a long way to facilitate the success of military operations in Burma. I shall not, however, dwell upon them here as my time is short. I shall just content myself with saying; we have done our bit which we owe to our country and the world, and we have done it in sincere comradeship with all Allied Forces. I shall, and we should, by no means minimise the invaluable services that all Allied troops in Burma have contributed in the liberation of our country. We are all deeply grateful to them from the bottom of our hearts. We thank Allied authorities concerned for all the assistance that they gave us in our fight against the Japs, though, of course, we felt we could have fought better and co-operated much more effectively with them if we had been able to receive larger assistance from the Allied Forces. And of course we must also thank all sections of the people for all the help and co-operation they gave us in the execution of our patriotic tasks. Theirs had been a very unenviable lot always exposed to the retaliations of the brutal Japs upon them for our sake, and it was this in fact which stayed our hand for so long, and without which factor in our consideration we would have taken the Japs to task long ago for their heinous crimes against humanity, against our nation. But because we were so very anxious about their possible plight in the event of our action, we had to perfect every means of counteracting the Japanese retaliatory measures likely to rebound against innocent people of our country in a short space of time at our disposal in preparing our final action against the Japs.

Anyway the war is now over, and it has been won - and won, as we see it, by the peoples of the world. Since 1931, the world had witnessed bloody struggles in one or other part of the globe till all these combined into a world conflagration in the West and the East. Now at long last, peace has come, and I wish to God that the peace that the United Nations should build would be a living, creative peace, creative of freedom, progress and prosperity in all parts of the world, and that it would not all events become a peace of the graveyard. So far as we in Burma are concerned the immediate thing before us is the question of forming a sufficient nucleus of the Burma Defence Force, so that by the time in the next, say two or three years, Burma becomes a Dominion equal in status with the rest of the British Commonwealth of Nations, there will have been built a defence structure sufficient for the minimum defence of our country. Arguments can be advanced, and excuses given that in so short a time Burma will not be able to put herself in a fit position to defend herself. But this only reminds me of saying in our language, (Lar Chin Lyin A Nee Ka Lay, Ma Lar Chin Lyin Kha Yee Way) or that English proverb, "Where there's a will, there is a way." Either from, this war, or the last, or example of world history, I can point out several instances in which every new nation completes its set-up in the throes of a revolution or within a few years of its existence by taking several leaps and bounds.

Even in Britain, the seemingly cumbersome Parliament can pass any act within a day if only it has the mind to do so. Therefore, I do hope that in the interim period before Dominion Status comes to Burma, representatives of the body politic in Burma will be actively associated in the measures taken for the defence of this country; and for the immediate presents, minimum aspirations of the P.B.F. and guerrillas and indeed of our people are there for all to see. We have asked for those minimum conditions, because we face the practical conditions prevailing in our forces and our country realistically. Only then will it be possible for the P.B.F. and guerillas as well as the people in this country to serve for the defence of our country.

If, however, any measure taken by the authorities concerned in this regard is done without proper understanding of the conditions, the sentiments, and aspirations of our forces and our people, in that case, to say the least, neither Britain nor Burma will achieve their mutual aim with the result that the same frustration of hopes and aspirations fostered by our people and the people in Britain before the war will continue to exist. I hope that this will not be the case now, and that the war just ended has also closed this era of frustration. Let us therefore join hands, Britons, Burmans and all nations alike, to build up an abiding fruitful peace over the foundations of the hard-won victory that all of us desiring progressive direction in our own affairs and in the world at large, have at long last snatched firmly and completely from the grabbing hands of Fascist barbarians, a peace, as I have said, not of the graveyard, but creative of freedom, progress and prosperity in the world.

Ref # Aung San Website