အာရ္ကာန္ နန္းတြင္းစာဆို ပ႑ိတကဝိ အာလာဝလ္ [ ၁၆၀၇-၁၆၈၀ ]

ေရးသား 🔰 လူထုဝဏၰ |

အာလာဝလ္သည္ ၁၇ ရာစု ထင္ရွားေသာ အာရ္ကာန္ နန္းတြင္းစာဆိုပညာရိွ တစ္ဦး ျဖစ္သည္။ ခရစ္ႏွစ္ ၁၆၀၇ ခုခန႔္တြင္ ဖရီဒ္ပူရ္ ခ႐ိုင္၊ ဖေတအာဘာသ္ [ Fatwabad ]ရိွ ဂ်လာလ္အဘာသ္ ရြာ၌ ဖြားျမင္ခဲ့သည္။ အမည္ရင္းမွာ ဆယာဒ္ရွား အာလာဝလ္ [Sayed Shah Alawal] ျဖစ္သည္။  ဖခင္ျဖစ္သူမွာ ဖေတအာဘာသ္ ဝန္အုပ္ Majlis Kutub ၏ အတြင္းဝန္ တစ္ပါးျဖစ္သည္။  ပညာတတ္ ျမင့္ျမတ္ေသာ မ်ဳိး႐ိုးမွ ဆင္းသက္လာသည္။  အာလာဝလ္သည္ သကၠတ၊ ဘဂၤလာ၊ အာရဗီ၊ ပါရ္ဆီ သာသာမ်ား သင္ယူတတ္ေျမာက္ခဲ့သည္။ စစ္ေသနဂၤပညာႏွင့္ အႏုပညာဂီတကိုလည္း တတ္ကြၽမ္းသည္။

တစ္ေန႔တြင္ အာလာဝလ္ႏွင့္ ခမည္းေတာ္တို႔သည္ စစ္တေကာင္းၿမိဳ႕သို႔ ေရေၾကာင္းမွ ရြက္ေလွျဖင့္ ခရီးထြက္လာရာ ေပၚတိုဂီ ပင္လယ္ဓားျပမ်ား၏ တိုက္ခိုက္ျခင္းကို ခံရခဲ့ေလသည္။ ခမည္းေတာ္သည္ ဓားျပမ်ား၏ တိုက္ခိုက္ၾကမ္းၾကဳတ္မႈ၌ က်ဆံုးခဲ့သည္။ ဒဏ္ျပင္းထန္စြာရရိွေနသာ အာလာဝလ္ကိုမူ အက်ဥ္းသားအျဖစ္ အာရ္ကာန္သို႔ ဖမ္းဆီး ေခၚေဆာင္ယူလာခဲ့သည္။ အစဦးတြင္ သူသည္ အခ်္ဝါ (Ashwar) ဘြဲ႕ႏွင့္ ဘုရင့္ ျမင္းထိန္းေတာ္ (သို႔) သက္ေတာ္ေစာင့္ အျဖစ္ အမႉးထမ္းရသည္။ ၿပီးေနာက္ ဂီတႏွင့္ ဇာတ္ဝတၳဳမ်ား သင္ၾကားေရး တာဝန္ခန္႔အပ္ခဲ့သည္။

သူ၏ ကဗ်ာဉာဏဗလ ထက္သန္သည့္ ဂုဏ္သတင္းသည္ အခ်ိန္အနည္းငယ္အတြင္း နန္းတြင္းအထိ ပ်ံ႕ႏွံ႔လာ၍ သူ႕ ကဗ်ာဉာဏ္စြမ္းရည္ကို ေျမာက္ဦး မင္းဆက္ သိရီ စႁႏၵာ သုဓမၼမင္း (၁၆၄၅-၁၆၅၂) ၏ အတြင္းဝန္ ျဖစ္ေသာ စူလိုက္မာန္ က အသိအမွတ္ျပဳခဲ့ၿပီး ေလးစားဂုဏ္ျပဳလာေလသည္။ သုဓမၼာမင္း၏ ႏွမေတာ္၏ ေမြးစားသားျဖစ္ေသာ အတြင္းဝန္ခ်ဳပ္ မဂံ တဂိုး [Magan Thakur/ Magana]က သူ႕အား အထူးခ်ီးေျမႇာက္ကာ  နန္းတြင္း ရာထူးေနရာတစ္ခုကို ေပးအပ္ခဲ့သည္။  အာလာဝလ္သည္ အျခား နန္းတြင္းသူနန္းတြင္းသားမ်ားျဖစ္ေသာ ဆယာဒ္ မူးဆာ(အတြင္းဝန္)၊ စူလိုင္မာန္(ဝန္အုပ္)၊  မိုဟာမတ္ခါန္ (စစ္ေသနာပတိခ်ဳပ္) ႏွင့္ မဂ်ီလီစ္ နဝရာဇ္ (ဘ႑ာစိုး) စသည္ကဲ့သို႔ နန္းေတာ္၌ အခါမေရြး ခံစားခြင့္ ရရိွခဲ့ သည္။

၁၆၅၉ ခုႏွစ္တြင္ ဘုရင္ ရွားဂ်ာဟန္း၏ သားေတာ္ ရွား႐ႈဇာ မင္းသားသည္ အေပါင္းအေဖာ္ေနာက္လိုက္ႏွင့္ တကြ အာရ္ကာန္သို႔ ခိုလံႈခ့ဲသည္။ သို႔ေသာ္ အိမ္ရွင္အစိုးရက သစၥာေဖာက္၍ သူႏွင့္တကြ မိသားစု အားလံုး ကို လုပ္ႀကံသတ္ျဖတ္သည့္အေရး ေပၚေပါက္ခဲ့သည္။  အာလာဝလ္ကို ရွား႐ႈဇာ မင္းသားအား လြတ္ေျမာက္ေရးကို ႀကံစည္ခဲ့သည္ဟု စြပ္စြဲကာ ေထာင္ ႏွစ္လနီးပါး က်ခံရသည္။ အလုပ္ၾကမ္းျဖင့္ ဒဏ္ခတ္ခဲ့သည္။ ပိုင္ဆိုင္မႈအားလံုးကို သိမ္းပိုက္ခဲ့သည္။  နန္းတြင္းေထာက္ပံ့မႈကိုလည္း ႏွစ္ၾကာရွည္ ျဖတ္ေတာက္ခဲ့သည္။ ထို႔ေၾကာင့္ ဆယ္စုႏွစ္ တစ္ခုခန္႔ မိသားစု စားဝတ္ေနေရး က်ပ္တည္းျခင္းကို ဆိုးဆိုးဝါးဝါး ျဖတ္သန္းခဲ့ရသည္။ အလုပ္ၾကမ္းဒဏ္မွ လြတ္ေအာင္ ေငြဒဏ္ကို အာရ္ကာန္ အတြင္းဝန္ သို႔မဟုတ္ ကာဇီ တစ္ပါးျဖစ္ေသာ သူ႔ ပီရ္ဆာပ္သခင္ စယာဒ္မာဆြတ္္ ရွား (ရဟမေသြ) က ကူညီသျဖင့္ ဒဏ္မွခ်မ္းသာခြင့္ ရခဲ့ေလသည္။ ထိုမွစ၍ သူ႕ထံ၌ ခိုလံႈ႕ခဲ့သည္။  ေနာက္ဆံုး ၌ သူ႕ပီရ္သခင္က သူ႕အား “ကြာဒရီယာ တိုရီကာ” ခိလာဖတ္ ဘြဲ႕ကို ခ်ီးျမင့္ခဲ့ေလသည္။

သူ႕ထင္ရွားေသာ စာေပလက္ရာမ်ားမွာ  Ragtalnama ၊ Padmavati (၁၆၄၈)၊ Satimayana-Lor-Chandrani (၁၆၅၉)၊ Saptapaykar (၁၆၆၅)၊ Saifulmuluk Badiuzzamal (၁၆၆၉) ႏွင့္ Sikandarnama (၁၆၇၃) တို႔ျဖစ္ၾကသည္။ 

kahite aneka katha du0kha aipanara / 

rosange asiya hailun raja- achoyara // 

bahu musalmana saba rosange baisanta / 

sadacari kulina pa00ita gu0avanta //

sabe k0pa karenta sambha0a bahutara / 

alima olama bali karenta adara //

mukhya pa0esvarira amatya mahajana / 

satyavadi jitendriya0hakura Magana //

bhagyodaya haila mora vidhi parasana / 

du0kha nasa hetu tana sa0geta milana // 

aneka adara kari bahula sammana / 

satafa po0anta anna vastra dana // 

madhura alape vasa haila mora mana / 

tana gu0a sutra haila grivate bandhana //

(Pad. 196-202)

"I feel much pain telling my story. Arrived in Rosanga, I became royal horseman.

Many Muslims live in Rosanga; they are honest in their conduct, noble [by birth], erudite and endowed with qualities.

Every one provides favors and converses much [with me]; learned men call [me] scholar and show affection.

The great man who is the first queen's minister is the lord Magana, an adept of truth and a defeater of his senses.

Touched by destiny, my good fortune rose, [and] for the sake of annihilation of grief [I was to] meet with him.

Showing much affection and respect [to me], he constantly took care of me with gifts of food and garments.

By his sweet speech my heart has been subdued, and the garland (lit.string) of his qualities has been tied to my neck."

ေဖာ္ျပပါ ပါဒ္မဝတီ လကၤာပိုဒ္၌ အတြင္းဝန္ခ်ဳပ္ မဂံ တဂိုးသည္ စာဆို၏ ပထမဦးဆံုး ေစာင့္ေရွာက္ အားေပးသူျဖစ္ေၾကာင္း၊ အာရ္ကာန္ျပည္ ေရာက္သူ႕အတၱပၸတၱိကို လည္းေကာင္း၊ အာရ္ကာန္ျပည္၌ ႐ိုဟင္ဂ်ာမြတ္စလင္လူဦးေရ မ်ားျပားလွသည့္ ေဒသအေျခအေနကို လည္းေကာင္း ေရးဖြဲ႕ထားသည္။ ထို႔အျပင္ ဤအပိုဒ္၌ စာဆိုသည္ မဂံတဂိုးမွအပ အျခားမည္သည့္ အဦးဆံုး  ေက်းဇူးရွင္ကိုမွ် ေဖာ္ျပျခင္း မရိွခဲ့ေခ်။ အတြင္းဝန္ခ်ဳပ္ မဂံ သည္ သူ႕ ပထမဆံုး သူေကာင္းျပဳသည့္ ေက်းဇူးရွင္ျဖစ္ေၾကာင္း ထင္ရွားေန သည္။ 

Ragtalnama သည္ ေတးဂီတေပၚ ေရးသားသည့္ သူ၏ အေစာဆံုး ကဗ်ာရွည္ ျဖစ္ၿပီး အျခား ကဗ်ာ စာအုပ္မ်ားမွာ ဘာသာျပန္ျခင္း၊ ေက်ာ႐ိုးယူျခင္းတို႔ျဖစ္သည္။ သူ႕ဘာသာျပန္ ကဗ်ာမ်ားမွာ Padmavati သည္ မာလိခ္ မိုဟာမတ္ ဂ်ယာစီ [Malik Mohammad Zayasi] ေရးသားသည့္  ဟီႏၵီ ဝတၱဳ  Padmavat ကို အေျခခံထား၍  သူ႕ အေျပာက္ေျမာက္ဆံုး လက္ရာအျဖစ္ ပညာရွင္မ်ားက သတ္မွတ္ၾကသည္။ မူရင္း ဇာတ္လမ္းမွာ စီဏ္ဟလာ မင္းသားႏွင့္ ခ်ီတိုရ္ ဘုရင္မ အေၾကာင္းကို စာပန္းခ်ီ ေရးဖြဲ႕ထားျခင္းျဖစ္သည္။

Satimayana-Lor-Chandrani သည္ အာရ္ကာန္ နန္းတြင္းစာဆို ဒိုလတ္ကာဇီ၏ မၿပီးဆံုးႏိုင္ခဲ့ေသာ ကဗ်ာရွည္ကို အၿပီးသတ္ ေရးသားေပးခဲ့ျခင္းျဖစ္သည္။ ထို႔ေၾကာင့္ ဤဝတၱဳ၏ ပထမပိုင္းသည္ စာဆိုေတာ္ ဒိုလတ္ကာဇီက ေရးသားခဲ့ၿပီး ေနာက္ဆံုးအပိုင္းကိုသာ အာလာဝလ္က ေရးသားခဲ့ျခင္းျဖစ္သည္။ 

Let's now compare these verses with a passage taken fiom the prologue of Sati Mayna o Lora Candrani:

katheka apana du0kha kahimu prakasi /  

raja asoyara hainu rosa0gete asi //

srimanta choleman maha gu0avanta / 

prra desi gu0i paile adara po0anta // 

maha hara0ita haila paiya ahmare /  

anna vastra dane nitya po0anta sadare //

(Sat. 8-10.)

"I openly told some griefs of mine. Arrived in Rosanga I became royal horseman.

The noble Choleman is a great [man adorned] with qualities; when he acquires a stranger endowed with qualities, he respectfully takes care of him.

He became most joyful when he obtained me; constantly he affectionately took care of me with gifts of food and garments."

Saptapaykar ႏွင့္ Sikandarnama တို႔သည္ နီဇာမီ ဂင္ဇဝီ [Nizami Ganzavi] ေရးသားသည့္ ပါရွင္ ကဗ်ာ Haft Paykar ႏွင့္ Sikandarnama ကို အေျခခံ၍ ေရးသားခဲ့သည္။ မဂံတဂိုး ကြယ္လြန္ၿပီးေနာက္ စစ္ေသနာပတိခ်ဳပ္ ဆာယာဒ္ မိုဟာမတ္ မူဆား၏ အားေပးေတာင္းဆိုမႈေၾကာင့္ Saptapaykar လကၤာရွည္ ကို ေရွးအာရ္ကာန္ စကားျဖင့္ (ယေန႔႐ိုစကား) ဘာသာျပန္ ေရးသားခဲ့သည္။ စပ္သာပိုက္ကာ လကၤာရ၌ အာလာဝလ္သည္ မင္းသား ရွား႐ႉဇား အာရ္ကာန္သို႔ ခိုလံႈခဲ့သည့္ အေၾကာင္း ေဖာ္ျပထားသည္။ ၁၆၅၉ ခုတြင္ မဂိုမင္းသား ရွား႐ႈဇားသည္ အာကာန္သို႔ ခိုလံႈခဲ့သည္။ ၁၆၆၀ ျပည့္ႏွစ္တြင္ အာလာဝလ္အား မဂို မင္းသား လြတ္ေျမာက္ ခဲ့သည္ဟု စြပ္စြဲကာ နန္းတြင္းရာထူးမ်ားကို ႐ုပ္သိမ္းၿပီး ဖမ္းဆီးေထာင္ခ်ခဲ့သည္။


Tohfa တိုဖာ သည္ ယူစြဖ္ ေရးသားသည့္ ပါရွင္လကၤာ Tuhuf-e-Nasaih ကို ေက်ာ့႐ိုးယူျခင္း ျဖစ္သည္။ Saifulmuluk Badiuzzamal လကၤာသည္လည္း စယာဒ္မဆြတ္၏ ပန္းၾကားခ်က္အရ ပါရွင္ဝတၱဳေပၚ အေျခခံ၍ ေရးသားခဲ့သည္။ သူ႕စာေပလက္ရာ အမ်ားစုသည္ အခ်စ္ေမတၱာ ဇာတ္လမ္းမ်ားျဖစ္ၿပီး တိုဖာမွာမူ စံုေတာက္ဇာတ္လမ္း/ နိတီက်မ္းပင္ျဖစ္သည္။  ယင္းကို စႁႏၵာ သုဓမၼာမင္း၏ ေတာင္းဆိုခ်က္အရ ေရးသား ခဲ့ျခင္းျဖစ္သည္။

သူ႕ဘဝေနာက္ဆံုး အခ်ိန္မ်ားကို အာရ္ကာန္ အတြင္းဝန္ နဝရာဇ္ထံေတာ္၌ ခစားရင္း ကုန္ဆံုးခဲ့ေလသည္။ သူ႕ထံ၌ ခစားရင္း Shikondernom (Ahmed Sharif အဆိုအရ) သို႔မဟုတ္ Dara-Shekondar (Sukumar Sen အဆိုအရ) ကို  Eskander-nama ပါရွင္စာအုပ္မွ ဘာသာျပန္ေရးသားခဲ့သည္။ယင္းသည္ သူ၏ ေနာက္ဆံုး စာအုပ္ျဖစ္သည္။ သက္ေတာ္ ၆၆-၆၇ ႏွစ္တြင္ ကြယ္လြန္ခဲ့ေလသည္။

စာဆို အာလာဝလ္၏ ကဗ်ာလကၤာအဖြဲ႕မ်ားသည္ ထိုေခတ္ နန္းတြင္း နန္းမူနန္းရာ ဓေလ့ထံုးစံမ်ား၊ ဘုရင္မင္းျမတ္ ဘုန္းေတာ္မ်ားႏွင့္ ကိုယ္ေရးအတၱဳပၸတၱိကို ထင္ဟပ္ ေရးဖြဲ႕ထားသည္။ သူ႕ ကဗ်ာလကၤာမ်ား သည္ စိတ္လႈပ္ရွားခံစားမႈကို ျဖစ္ေပၚေစေသာ ရသႏွင့္ သုတမ်ား စံုလင္ေနသျဖင့္  သူ႕ကို “ပ႑ိတ ကဝီ’ [Pandit Kavi] ဘြဲ႕ႏွင့္ ဂုဏ္ျပဳျခင္းခံရသည္။ သူသည္  ဘဝတသက္တာ၊ ဉာဏဗလ၊ ကာယဗလ တို႔ကို ရင္းႏီွးကာ အာရ္ကာန္ စာေပေလာက တိုးတက္ေရးကို သက္ဆံုးတုိင္ ႀကိဳးပမ္းခဲ့သည္။ 

ယေန႔ အာရ္ကာန္ကမူ သူ႔ကို ဘာသာေရးခြဲျခားဆက္ဆံလ်က္ ေမ့ေလ်ာ့ထားေသာ္လည္း ကမ႓ာကမူ ယေန႔တိုင္ ေအာက္ေမ့ေနဆဲျဖစ္သည္။   သူ႕ကို ဂုဏ္ျပဳသည့္အားျဖင့္ ဘဂၤလားေဒ့ရွ္ႏိုင္ငံ၌  အာလာဝလ္ စာေပဆုကို ႏွစ္စဥ္ ခ်ီးျမႇင့္ေနသည္။



ကိုးကား-
၁။  Wakil Ahmed. "Alaol". Asiatic Society of Bangladesh.Retrieved: 2014-01-13
၂။ M A Tahir Ba Tha, Islamic Review, 1966 
၃။ Alaol Wiki 
၄။ Padmavati by Alaol 
၅။ Amaresh Datta: Encyclopedia of Indian literature, volume one, pp-128

AÑÑÁRÁ KAMIYAB ÓIYÚM EKDIN

Aññára Kamiyab óiyúm Ekdin

Cót dui cót bosórfán Zalani,
Coi aiccí baf, dada, dadi.
Aró hodun maasum no zaní…2
Bicí haiñdí ar nohaindun 
zulúmór ulda abas kúli.
Tui yó deci aññí yó decí 
hone goittóu bidecí,
Gulami zindegi ar nogorí…,2 
girós boni dillán gorí hiim.
Aññárá kamiyab óiyúm ekdin.4

Allah rosul muúntú raki, 
koumor ador dilot gañtí
Duk zulúmór musómoré dónco gorí…2
Becí cóiyí ar nocóiyúm,
itçor juwab di fattór boni,
Tuiyó Arakani aññíyó Arakani
Hone goittóu forbácí,
Zulúm hái hái arnotáki…,2
Lou di loiyum koumor hóq gin…
Aññárá kamiyab óiyúm ekdin.4

Báiye báiye azamari,
foóráifélai furan ducmoni,
Aró gorí tuwangor goribor hóborgíri…2
Becí saiyí ar nosaiyúm 
aññarár hóq gin dabii gorí.
Tuiyó Rohingya zati aññí yó Rohingya zati,
Hone goittóu Bangali. 
Hañdi hañdi ar notáki…,2
suk fusí hazol lagai Arakanor meçi gín.
Aññárá kamiyab óiyúm ekdin.…6

🌠🌠🌠🌠🌠🌠🌠🌠🌠🌠🌠🌠🌠🌠🌠🌠🌠
Written by Fáida Halu
Sings by Shah Alom Juhari


Please open the link to Listen songs-

Aññárá Kamiyab óiyúm Ekdin 

ရခိုင္ျပည္နယ္ေျမာက္ပိုင္းရွိ အာရဗီစာသင္ေက်ာင္းမ်ားကုိ ဖ်က္သိမ္းရန္ႏွင့္ အစိုးရစာသင္ေက်ာင္းမ်ားျဖင့္ အစားထိုးရန္ ရခိုင္တိုင္းရင္းသားလႊတ္ေတာ္ကုိယ္စားလွယ္ ေဆြးေႏြး

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ရခိုင္ျပည္နယ္ေျမာက္ပိုင္းရွိ အာရဗီစာသင္ေက်ာင္းမ်ားကုိ ဖ်က္သိမ္းရန္ အစိုးရစာသင္ေက်ာင္းမ်ားႏွင့္ အစားထိုးရန္ႏွင့္ ဗလီအေရအတြက္အား ကန္႔သတ္ျခင္း၊ ဗလီဆရာမ်ားအား အစြန္းမေရာက္သည့္ သေဘာထားမွ်တသူမ်ားျဖစ္လာေစရန္ စီမံေဆာင္ရြက္သင့္ေၾကာင္း ရခိုင္ျပည္နယ္ေျမပံုမဲဆႏၵနယ္မွ ျပည္သူ႕လႊတ္ေတာ္ကုိယ္စားလွယ္ ဦးေဖသန္းက ေျပာၾကားသည္။

ေဖေဖာ္၀ါရီ ၂၀ ရက္က က်င္းပသည့္ ဒုတိယအႀကိမ္ျပည္သူ႕လႊတ္ေတာ္အစည္းအေ၀းတြင္ ဘူးသီးေတာင္ မဲဆႏၵနယ္မွ ျပည္သူ႕လႊတ္ေတာ္ကုိယ္စားလွယ္ ဦးေအာင္ေသာင္းေရႊ တင္သြင္းထားသည့္ “ရခိုင္ျပည္နယ္၊ ေျမာက္ပိုင္းေဒသတြင္ ႏိုင္ငံေတာ္၏ အခ်ဳပ္အျခာအာဏာႏွင့္ နယ္ေျမတည္တံ့ခိုင္ၿမဲေရးအတြက္လည္းေကာင္း၊  ေဒသခံဌာေနတိုင္းရင္းသားတို႔၏ အသက္အိုးအိမ္၊ ထာ၀ရလံုၿခံဳမႈရွိေသာ လူမႈဘ၀ကုိ ထူေထာင္ႏိုင္ရန္ ေဒသခံတုိင္းရင္းသားတို႔၏ လိုအပ္ခ်က္မ်ားကုိ ေရတိုေရရွည္ စီမံကိန္းမ်ား ပြင့္လင္းျမင္သာစြာ ခ်မွတ္၍ ထိေရာက္ေသာ အေကာင္အထည္ေဖာ္ ေဆာင္ရြက္မႈမ်ားကုိ ျပဳလုပ္ေပးရန္ ႏိုင္ငံေတာ္အစိုးရအား တိုက္တြန္းေၾကာင္း”အဆိုႏွင့္ ပတ္သက္၍ ေဆြးေႏြးရာတြင္ ၎က အထက္ပါအတိုင္း ေျပာၾကားခဲ့ျခင္းျဖစ္သည္။

“ဘာသာေရးအစြန္းေရာက္မ်ားကို ေမြးဖြားရာ အာရဗီစာသင္ေက်ာင္းမ်ားကိုဖ်က္သိမ္းျပီး အစိုးရစာသင္ေက်ာင္းမ်ားအျဖစ္ အစားထိုးျခင္း၊ ဗလီအေရအတြက္အား ကန္႔သတ္ျခင္း၊ ဗလီဆရာမ်ားအား အစြန္းမေရာက္သည့္ သေဘာထားမွ်တသူမ်ားျဖစ္လာေစရန္ စီမံေဆာင္ရြက္ျခင္း …. ေသေရးရွင္ေရးနဲ႔ ရင္ဆုိင္ေနရတဲ့ တိုင္းရင္းသားရခိုင္ေတြရဲ႕ တံု႔ျပန္ေဆာင္ရြက္ခ်က္ေတြဟာ အေနာက္တံခါး မက်ဳိးေပါက္ရေအာင္ တည္ေဆာက္ေနတဲ့တူသံ၊ လႊသံေတြသာျဖစ္ၿပီး ဆူညံသံေတြလုိ႔ မမွတ္ယူသင့္ပါဘူး။  ေျမြကိုက္လို႔ ေအာ္ေနတာကုိ အသံေၾကာင့္ ဖားေသရတယ္လို႔ မွတ္ခ်က္မျပဳသင့္ပါဘူး။ ရြာအေနာက္ပိုင္းမွာ မီးေလာင္ေနတာကုိ မီးနဲ႔ေ၀းတဲ့ အေရွ႕ပိုင္းရြာသားေတြ ေပါ့ေပါ့ေလ်ာ့ေလ်ာ့ သေဘာထားၾကမယ္ဆိုရင္ တရြာလံုးျပာက်ရမဲ့ အျဖစ္ဆိုးႀကံဳေတြ႕ရႏိုင္ပါတယ္”ဟု ဦးေဖသန္းက ေျပာသည္။

အဆိုကုိ ဦးေဖသန္းအပါအ၀င္ ျပည္သူ႕လႊတ္ေတာ္ကုိယ္စားလွယ္ ၁၇ ဦးက ေဆြးေႏြးခဲ့ၾကၿပီး၊ လူမႈ၀န္ထမ္း ကယ္ဆယ္ေရးႏွင့္ ျပန္လည္ေနရာခ်ထားေရး၀န္ႀကီးဌာန၊ ျပည္ေထာင္စု၀န္ႀကီး ေဒါက္တာ၀င္းျမတ္ေအးက လက္ရွိေဆာင္ရြက္ေသာ လုပ္ငန္းမ်ားျဖစ္သည့္အတြက္ မွတ္တမ္းအျဖစ္ထားရွိရန္ တင္ျပခဲ့ၿပီး၊ အဆိုရွင္ဦးေအာင္ေသာင္းေရႊက အဆိုကုိ အတည္ျပဳေပးရန္ တင္ျပေသာေၾကာင့္ မဲခြဲဆံုးျဖတ္ရာ ေထာက္ခံမဲ ၆၇ မဲ၊ ကန္႔ကြက္မဲ ၃၀၄ မဲ၊ ၾကားေနမဲ ၁ မဲရရွိေသာေၾကာင့္ အဆိုကုိ မွတ္တမ္းအျဖစ္သာ ထားရွိရန္ လႊတ္ေတာ္က ဆံုးျဖတ္ခဲ့သည္။

ထြန္း(ေနျပည္ေတာ္)

RAKKÓCCÁNÍR KISSÁ [ဘီလူးမ ပံုျပင္]

📕 RAKKÓCCÁNÍR KISSÁ 📕

Lekóya:       KUWÁICCÓIJJÁ

          Ek motto, ugguá baccá fua forónóttú wafes aiyér. Éite aite hala faárot tolat ziraiyé. Zar zar boitta te te aram gorér de ottót razar fua ye murár nozara saibólla aste aste sáir gorér. Murár cúndoror moñg ot fori te horé hore fooiñsé gói te yó hoinofaré. Añs o óigiyoi, aiccé de foñt ó árai feillé. Razar fua bicí ocánti fori giyói. Izi bizi murá híssáfe bak bállúk ór door ó lager. Raittán harai bollá ekkán zaga tuar . “Gasór guijjat táilé gom no óibo” bouli te mone mone báiffe. Gasór uore táifare fán ekkán zaga tuwar. Zehón gas ugguár uore urí sailó, hoddur dure deherdé ekkán cíilór dikká gór dekér. Baccár fua ye gór ganór dicá1 ót gorí kúci ói “faiyí …” hoói gasór uottún záb maijjé. Gúra duñre fán duñri duñri lota fári fari góror muúntú giyé.  Saárde uggúa súrum or dikká foñt dikké. Te foñt baái bútoré góile. Dehérdé alicán Gúfa2. Gúfar butóre mancór baáñc óddó nái. 

Kunhan3 saité saité uggúa hamárat mazé faloñg or uore  ekkán hodda fálai ejjé fán ki ugguá dahá zar. Baccár fua ye ekka ekka dhorar.  Feñz or tú botí sóloi nealai háppuai happuai hañsé zái saár dé, “O bazí…! Eén ká cúndor! E agúm murát e cúndorí ibá hontú accé” hoói taajjup óiyé. Ugguá oti cúndoijjá maiya fua gúm zái roiyé dé dekí lo. Baccár fua yé, “O… cúndori…, O…cúndori!” hoói bout hotuún dakai sailó. Mogor honó hóbor nái, lossor óddo nái. “O Allah… honó mori giyói ní?” hoói te ocánti mikká óiye. Gaa dórí saár dé gaát um4 asé. 

Buot hotun báfi bafí faloñg or dáke te boi accíl.  Faloñgor cítanót ekkán háñddhí dikké. Éndilla foitán óttúyó ekkán dikké. “Inn ki…, saité taité boiddor háñddhír dikká lager” hoói hát hafi hafi loiyé. Háñddhí gan cúndor gorí sáiyé. Mogor honó kessú hót no faár. Asimbit háñti zoñl fári aiyedé eé ugguá abas tar hanot aiyér. Baccár fua ye feñs ottú cáyi súri gan neelai hátot dóri algual mikká zagat luwai giyé. Dehér de, ettór doñr ugguá burá rakkóccáni háñháñ gúfat góler gai. Baccár fuaye suk tuk tíyali gorí feillé. Tóu hímmot gorí alguwal ottú saai roiyé. Rakkócáni ye hamára wát zai háñdhí duníyán oré lari diyé. Cítan ór Háñddhí foitán ot diyé, foitánot háñddhi cítanót diyé. Ki tajjub maamala! Maiya fua wá gúm ottú uitthé. Rakóccání ye aité ainné dé hána gun cúnsor gorí hábaiye. Buot hotún tará dunízón boói hotá hoiyé. Baade maiya fua wá re nerai háñddhí gun fírai diyé. Maiya fua wá morar díkká oigiyói. Rakkóccání ye maiya fua wár dháke boói buot hotún saiyé. Baade íbar gaththí wá loi neeli giyói. Iin begún baccár fua ye sai roiyé. 

Rakkóccáni giyói motton baccár fua ye, maiya fuar dháke aai háñddhi duní yán laridiyé.  Cítan ór Háñdddhí foitán ot diyé, foitánot háñddhi cítanót diyé.  Lari dibar fúañti fuañti cúndori maiya fua wá“Allahu Ákbor ”hoói siton óiyé. 

Maiya fua wáye baccár fua wáre deki taajub ó oiye, ekka ekka dhorar ó, kúciyó óiye. Maiya fua ye hoórdé, “hon zogotor5 obággíttá,  bazíláre rakkóccánír fánda” bóuli fusár goijjé. Baccá fua ye fírai dedde, “raijjor basá cáyi fua, baicár6 foñté diyákúlate aiyá. Rakkóccánír fánda hoór, lage nái monor door.”

Toi, maiya fua ye hoórde, “Moré Rakóccání ugguá ye dóri loi ainné dé. Cúndorór zala nohái rakí diyé dé” aró hoordé “íbayé baáre zaite more tilismá7 gorí morat díkka gorí raké. Ailé abbar tilismá háñddhi gun cítan é foitáne fírái di ziyañta gore. Íba yé aní dede bujon gún hái, din zar rait aiyér e hálotót así dé buot bosór ór gai ” bóuli buzáiyé. Baccá fua ye “aai tore ebar añár loge loizaimoi! Rakkóccánir hoit ottún azad gorim” bouli íbaré hoiyé. “O maa… noó! Mui ehón dái faille yó mor foran or sabí íbar hátot tilismá gorí raikké. Íbayé zetuunót saá etunót duc difaribou.” bóuli juwab diyé. Baccár fua nak muk hala gorí hoórdé “eén oilé ar ki suúrot asé.” “E rakkóccání ibá mori lé tói hálas oi faijjúm dé.” bóuli rai diyé.

  Baccár fua ye hotun matá uñtai baáde rakkóccáníttú hotá ekkán fusár loi bollá hoiyé. “O…norom mon Rakkóccáni ré, tui de moré mora dikká haillá gorót félai zosgói. Ossé tui ére mori zoz gói dé óile mor hon hál óibo” hoói fusár loi bollá cíyaiñ diyé. 

Tará gof sóf maitte maitte rakkóccáni aibár taim órgai. Baccár fua ye cúndori re nerai abbar tilismá gorí diyé. Saárdé, ekká gorí baade háñ háñ gorí rakkoccáni gorot góler gai. Duwarot góli baáde, “híiñ…híiñ… moniccór bañc ká urér” hoói hoói nak záñrér. Maiya fuar íyañt ai háñddhí gunóre cítane foitáne lari diyé. Maiya fua Allahu ákbor hoói seton óiyé. O cúndori, “moniccór bañic foor né tui, eré honó moniccó8 accé né?” hoói fusár goijjé. “ó norom mon rakkoccání, moré dé tui mora banai zosgói, hon ayer hon zar mui ki zanom. Tui monícór górot giyosdé étolla moniccór bañc foórdé óibou” hoói zuwab diyé. Rakkóccání yé hátot gorí ainné dé hána gun maiya fua ré hábailo. 

Maiya fua ye hái hái rakkóccáni ré hoórdé, “O mor cúndore biulá…tui de more mora banái zosgói. Ossé tui ére mori zailoi, mor ki hál óibou. ” hoói mouka mozin fusár goijjé. 

Rakkóccáni ye hoórde, “O mor adoror cúndori, mui ittar9 nomorim! Mor moot ya nó óibou. Uu gúfar doiné uggwá foir asé. Foir íbar tolat ugguá baáñc asé. Fottó decór baccár fua ugguá yé aái baáñc guá tulíbou. Baáñc guá báñgile ugguá hala bóñra uri zaibo. Bóñrá uri zaite te dóribou. Bóñrár téñg bañgí lé mor téñg bañgi bó. Bóñrár fak báñgilé mor hát bañgi bou. Bóñrár holla báñgilé mor holla bañgi bou. Tói, añár moot óibo dé. Baáñc tulí bou de razar fua íbar maa ye ajó hóro oddó noóhá! Tortú dhora noforibó.” hoói cúndor gorí buzái diyé. 

Rakkoccání yé buzardé hotá biggún baccár fua ye algual ót tú fúni taikké. Rakkoccání yé maiya fua wáre hábai luwai abbar tilismá gorídi sáirot neoli giyoi. Hotukkún baade, baccár fua ai maiya fuwaré seton goijjé. “Ajjá toré azad gorí loizaimmói” bóuli hoiyé. Maiya fua ye hoórde,“Tuíñ keén gorí azad gorí faribá. Rakkoccánír mout de ittar noóibóu. Uu Fottór baccár fua ailé ená ” hoói oññ oññ hander. “Sinta nogoríc! Hañdibár ottó fúrai giyé gói. Aññí éri Fottó decór baccár fua! ” hoói zehón buzáilo, maiya fua ye kúciyé fólmari uiththé. 

Aái deri gorí laf nái, baáñc gúa tuwai sai bóuli hoói cáyi súri hátot dóri duinízón foir guát giyé. Sisimara hala10 faní, ek kuiccá mur foir. Dekí oré maiya fua ye hoordé, “Tuíñ morlá bouli e zoñg kuwat záb no diyó. Allah zane, kiki hótara januwar táke e foiré. Mor kuwalot rakkoccánír kúñda siitté. Tuiñ zoo gói fíri decót.”  Baccár fua ye hoórde, “Foilá dekát mon diféilli, ó cúndori toré. Foran keené félai záiyum,  Rakkoccánír góre. ‘Acá táile rasta niole’ burá burír hotá dile mani nofíriyúm fissá.” “hoto roñgor cúndór cundór maiya asé cáyi dorbare, fúlor zibon sonki boi cayi bagane.” bóuli maiya fua ye ruikké. 

Baccár fua ye ar honó hotá nofúni maiya fuaré ekkán siyoñn rosí hátot dóra diyé. “Aññí zodi faníttú urí no aiyí, rosiyián thani saic. ” hoói foirót záf maridiyé. Maiya fua becá bicí hañdi hañdi dua mager. Íbar foran zaiñt baijjé fán gorér. Baccár fua ek duf e tolat foiñssé. Dehérddé, uggúa áff e ugguá baáñc11 oré sooiñ gorér. Te zehón muúm mikká zar. Áff e fóñc gorí gaár uzu aiccé. Baccár fua ye yó ekká fissá ai cíyar doijjé. Áff e muúm mikká ouzai baccá fua ré hoiñr to aité lessán baáñc ót bari háiyé. 

Báñc zehón loijjé, rakkóccáníttú hóbor oiyé. “O bazi…añár foran oré hone larer” hoói íba yé duñri duñri abar aizar goi. Baccár fua ye áff óre boli dóri féille. Súla sulí der. Goitté goitté asimbit baccár fua ye súri loi áff or matár uottún maijjé. Tin barot áff dorót gorí félai diyé. Baccár fuaye baáñc gua loi urí aigiyói. 

Maiya fua kúciyé giit gaár. Rakkoccání fooñser gái dé maiya fua ót faiyé. “Aiyér… aiyér… hára báñgo!” bóuli hoói maiya fua sikkirar. Baccár fua ye ek bari ye baáñc gua báñgi feillé. Hala bóñra ugguá uri zaite baccár fua ye dóri feillé. Rakkoccání yó rastar matát fooñssé gái. 
“O cúndori! Tui morloi ettor kán beemani goillí.  Mui toré nohái basai raikkídé none?” hoói dak mari mari guzorer. Baccár fua ye bóñra war téñg duníyán báñggi diyé. Saardé Rakkoccání hodda forefán haáñt gorí merit fori giyé gói. Baade baccár fua ye bóñrar fag duní yán báñgi diyé. Rakkoccánír hát duniyán báñgi giyói. Bóñrár holla wá síri feillé. Rakkoccání dofór dofór dórforái mori giyé gói. 

Baccár fua tará kúciyé ekzon e ar ekzon oré sibi dóijjé. “Tuíñ moré cádi goríbáné?” hoói baccár fua ye maiya fuattú fusár goijjé. Maiya fua ye hoórde, “Tuñí Rakkoccánír hoid12 ottú azad gorí moré ekkán noiya zibon dan goijjó dé. Cádir hotá diyodé íyan morlá doñr hotá, zodi tuáñr gulam bonaforer hoilé óddo mui kúciyé kúciyé razi.”

Baccár fua ye biyár razi nama fái wafes aibár rasta tuwar de súlat baccár fuar sáñti ekzon tuwai tuwai aiyér dé ére mundíkká foijjé. “Tuáñré aijja dui din fán bóñ bóñ tuwai té tuwaité añárá beggún ada fool óigiyi gói” bóuli sáñti yé tarár ocántir hálot buzáiyé. Baccár fua ye yó tar wakiya gún buzái oré tar loge oinno sáñti ókkol asé dé ére giyé. Sáñti biggún arde maiya fua loi oré Fottó decót rawana diyé. Razdánót foóñsí bab baccá yé dec duniyai mocúr ófán mela gorí baccár fua arde Maiya fua ré biyá gorái diyé. Tara duní zón cáyi dorbarot háyat bor kúci háñcí r sáñte accíl… 

            🔰🔰🔰🔰🔰Hótom🔰🔰🔰🔰🔰

Lofzór Maáni
1. dicá     = dák.Fuk,fosím, 2. Gúfa     = murár kúna.
3. Kunhan = círe kune. 4. gaát um = gaár gorom.
5. zogot = duniyai. 6. baicá     = sófor.
7. tilismá = mijík. 8. moniccó = manúic.
9. ittar =Ehón. 10. Sisimara hala= bicí hala. 
11. baáñc = hodúr kúl. 12. hoid      = ziyól.








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Prophet Muhammad in Buddhist Scriptures

Buddha prophesised the advent of a Maitreya

Almost all Buddhist books contain this prophecy. It is in Chakkavatti Sinhnad Suttanta D. III, 76:
"There will arise in the world a Buddha named Maitreya (the benevolent one) a holy one, a supreme one, an enlightened one, endowed with wisdom in conduct, auspicious, knowing the universe:
"What he has realized by his own supernatural knowledge he will publish to this universe. He will preach his religion, glorious in its origin, glorious at its climax, glorious at the goal, in the spirit and the letter. He will proclaim a religious life, wholly perfect and thoroughly pure; even as I now preach my religion and a like life do proclaim. He will keep up the society of monks numbering many thousands, even as now I keep up a society of monks numbering many hundreds".

According to Sacred Books of the East volume 35 pg. 225:
"It is said that I am not an only Buddha upon whom the leadership and order is dependent. After me another Buddha maitreya of such and such virtues will come. I am now the leader of hundreds, he will be the leader of thousands."

According to the Gospel of Buddha by Carus pg. 217 and 218 (From Ceylon sources):

"Ananda said to the Blessed One, ‘Who shall teach us when thou art gone?'
And the Blessed one replied, 'I am not the first Buddha who came upon the earth nor shall I be the last. In due time another Buddha will arise in the world, a holy one, a supremely enlightened one, endowed with wisdom in conduct, auspicious, knowing the universe, an incomparable leader of men, a master of angels and mortals. He will reveal to you the same eternal truths, which I have taught you. He will preach his religion, glorious in its origin, glorious at the climax and glorious at the goal. He will proclaim a religious life, wholly perfect and pure such as I now proclaim. His disciples will number many thousands while mine number many hundreds.'

Ananda said, 'How shall we know him?'

The Blessed one replied, 'He will be known as Maitreya'."

The Sanskrit word ‘Maitreya’ or its equivalent in Pali ‘Metteyya’ means loving, compassionate, merciful and benevolent. It also means kindness and friendliness, sympathy, etc. One Arabic word which is equivalent to all these words is ‘Rahmat’. In Surah Al-Anbiya:
"We sent thee not, but as a mercy for all creatures."
[Al-Qur’an 21:107]
Prophet Muhammad (pbuh) was called the merciful, which is ‘Maitri’.

The words Mercy and Merciful are mentioned in the Holy Qur’an no less than 409 times.

Every chapter of the Glorious Qur’an, except Chapter 9, i.e. Surah Taubah begins with the beautiful formula, 'Bismillah Hir-Rahman Nir-Rahim', which means 'In the name of Allah, Most Gracious, Most Merciful'.

The Word Muhammad is also spelt as ‘Mahamet’ or ‘Mahomet’ and in various other ways in different languages. The word ‘Maho’ or ‘Maha’ in Pali and Sanskrit mean Great and Illustrious and ‘Metta’ means mercy. Therefore ‘Mahomet’ means ‘Great Mercy’.

Buddha’s doctrine was Esoteric and Exoteric

According to Sacred Books of the East, volume 11, pg. 36 Maha-Parinibbana Sutta chapter 2 verse 32:
"I have preached the truth without making any distinction between exoteric and esoteric doctrine, for in respect of truths, Ananda, the Tathagata has no such thing as the closed fist of a teacher, who keeps something back".
Muhammad (pbuh) on the commandment of Almighty God delivered the message and doctrine without making any distinction between esoteric and exoteric. The Qur'an was recited in public in the days of the Prophet and is being done so till date. The Prophet had strictly forbidden the Muslims from hiding the doctrine.

Devoted Servitors of the Buddhas

According to Sacred Books of the East volume 11 pg. 97 Maha-Parinibbana Sutta Chapter 5 verse 36:

"Then the Blessed one addressed the brethren, and said, ‘Whosoever, brethren have been Arahat-Buddhas through the long ages of the past, they were servitors just as devoted to


Devoted Servitors of the Buddhas

According to Sacred Books of the East volume 11 pg. 97 Maha-Parinibbana Sutta Chapter 5 verse 36:

"Then the Blessed one addressed the brethren, and said, ‘Whosoever, brethren have been Arahat-Buddhas through the long ages of the past, they were servitors just as devoted to those Blessed ones as Ananda has been to me. And whosoever brethren shall be the Arahat-Buddhas of the future, there shall be servitors as devoted to those Blessed ones as Ananda has been to me’."

The Servitor of Buddha was Ananda. Muhammad (pbuh) also had a servitor by the name Anas (r.a.) who was the son of Malik. Anas (r.a...) was presented to the Prophet by his parents. Anas (r.a...) relates: "My mother said to him, 'Oh Messenger of God, here is your little servant'." Further Anas relates, "I served him from the time I was 8 years old and the Prophet called me his son and his little beloved". Anas (r.a...) stayed by the Prophet in peace and in war, in safety as well as in danger till the end of his life.

Anas (r.a.), even though he was only 11 years old stayed beside the Prophet during the battle of Uhud where the Prophet’s life was in great danger.

Even during the battle of Honain when the Prophet was surrounded by the enemies who were archers, Anas (r.a...) who was only 16 years old stood by the Prophet.
Anas (R) can surely be compared with Ananda who stood by Gautam Buddha when the mad elephant approached him.

Six Criteria for Identifying Buddha

According to the Gospel of Buddha by Carus pg. 214:

"The Blessed one said, ‘There are two occasions on which a Tathagata’s appearance becomes clear and exceedingly bright. In the night Ananda, in which a Tathagata attains to the supreme and perfect insight, and in the night in which he passes finally away in that ultra passing which leaves nothing whatever of his earthly existence to remain.’ "

According to Gautam Buddha, following are the six criteria for identifying a Buddha.

A Buddha attains supreme and perfect insight at night-time.
On the occasion of his complete enlightenment he looks exceedingly bright
A Buddha dies a natural death.
He dies at night-time.
He looks exceedingly bright before his death.
After his death a Buddha ceases to exist on earth.
Now see the following six points:

Muhammad (pbuh) attained supreme insight and Prophethood at night-time.
According to Surah Dukhan: "By the books that makes thing clear – We sent it down during a blessed night." [Al-Qur'an 44:2-3]
According to Surah Al-Qadar: "We have indeed revealed this (message) in the night of power." [Al-Qur'an 97:1]
Muhammad (pbuh) instantly felt his understanding illumined with celestial light.
Muhammad (pbuh) died a natural death.
According to Ayesha (r.a.), Muhammad (pbuh) expired at night-time. When he was dying there was no oil in the lamp and his wife Ayesha (r.a.) had to borrow oil for the lamp.
According to Anas (r.a.), Muhammad (pbuh) looked exceedingly bright in the night of his death.
After the burial of Prophet Muhammad (pbuh) he was never seen again in his bodily form on this earth.

Buddhas are only Preachers

According to Dhammapada, Sacred Books of East vol 10 pg. 67:
"The Jathagatas (Buddhas) are only Preachers."
The Qur’an says in Surah Ghashiya:
"Therefore do thou give admonition, for thou art one to admonish. Thou art not one to manage (men's) affairs." [Al-Qur'an 88:21-22]

Identification of Maitreya by Buddha

According to Dhammapada, Mattaya Sutta, 151:

"The promised one will be:

Compassionate for the whole creation
A messenger of peace, a peace-maker
The most successful in the world

The Maitreya as a Preacher of morals will be:

Truthful
Self-respecting
Gentle and noble
Not proud
As a king to creatures
An example to others in deeds and in words".


Ref: Peace-Islam:A solution.for Humanity 

Gaága [Alone]

۞ Gaága ۞

Zodi tor dhak fúni kiyé no ailé 
tóu gaága solo ré,
Zodi tor dhak fúni kiyé no ailé 
tóu gaága solo ré,
Zodi tor dhak fúni kiyé no ailé 
tóu gaága solo ré, gaága solo, 
gaága solo, gaága solo, gaága solo ré.

Zodi kiyé hotá nohoór, 
óre ore obáiggitá, kiyé hotá nohoilé
Zodi biggúne táke mukfírái, biggúne hafe dhorai_
Túo foran Kúli
O tui muk fúçái tor monor hotá gaága hoóré.

Zodi beggún fíri zargói, 
hótarár foñtót zaibar hale kiyé fíri no saár, 
Túo, foñtór keñra, 
O tui luo maikká rastat nise úñridiza ré

Zodi batti no dehá, óre ore oo obággittá,
Zodi zore tuwáne añdár raite góror duar baníféle_
Tuo, bijilir oine
Nizor vukor duk zolai gaága fooro re.

〔Rohangking〕
🏇🏇🏇🏇🏇🏇🏇🏇🏇🏇🏇🏇🏇🏇🏇🏇🏇🏇🏇🏇

۞ တကိုယ္ေတာ္ ۞

အကယ္၍… 
နင့္ေခၚသံၾကားၿပီး ဘယ္သူမွ လာဘူးဆိုရင္လဲ…
နင္သာ တကိုယ္ေတာ္ ေလွ်ာက္ေလေတာ့…

အကယ္၍…
ဘယ္သူမွ ႏႈတ္မဆက္ဘူး၊ 
အို ကံၾကမၼာဆိုး…ဘယ္သူမွ ႏႈတ္မဆက္ဘူး၊ 
အကုန္လံုး မ်က္ႏွာလွည့္ေနတယ္၊ 
အကုန္လံုး ေၾကာက္ေနတယ္ ဆိုရင္လဲ…
နင့္ ရင္ေကာ့ၿပီး
ပါးစပ္ ပဲ့တင္႐ိုက္ကာ စိတ္ထဲစကားေတြကို 
တကိုယ္ေတာ္ ေျပာခ်လိုက္စမ္းေတာ့…

အကယ္၍…
အကုန္လံုး ျပန္လွည့္သြားေသာ္၊ 
အို… ကံၾကမၼာဆိုး၊ အကုန္လံုး ျပန္ခဲ့ေသာ္…
အကယ္၍…
လမ္းခရီးခဲ၌ ထြက္ခြာခ်ိန္ဝယ္ 
ဘယ္သူမွ ျပန္လွည့္မၾကည့္ရင္လဲ…
ဆူးေျငာင့္ခလုတ္ေတြကို ေသြးလႊမ္းေနတဲ့ ေျခနဲ႔ 
နင္သာ တကိုယ္ေတာ္ နင္းေၾကေက်ာ္လႊားေလေတာ့…

အကယ္၍…
မီးေမာင္းထိုးမျပေသာ္၊ အို… ကံၾကမၼာဆိုး၊ 
မိုးေလျပင္း ညအေမွာင္တြင္ 
အိမ္တံခါးေတာင္ ပိတ္ထားတယ္ဆိုရင္လဲ…
မိုးႀကိဳးမီးနဲ႔ နင့္ စိတ္ထဲ ေသာကေတြ မီးရွဳကာ 
တကိုယ္ေတာ္ လင္းေလေတာ့…

အကယ္၍…
နင့္ေခၚသံၾကားၿပီး ဘယ္သူမွ လာဘူးဆိုရင္လဲ…
နင္သာ တကိုယ္ေတာ္ ေလွ်ာက္ေလေတာ့…

Jan 10, 2018, 5:59 PM 〔Rohangking〕
🏄🏄🏄🏄🏄🏄🏄🏄🏄🏄🏄🏄🏄🏄🏄🏄🏄

۞ Ekla ۞

Jodi tor dak shune keu na ashe tobe ekla cholo re,
Jodi tor dak shune keu na ashe tobe ekla cholo re, 
Ekla cholo, ekla cholo, ekla cholo, ekla cholo re.
Jodi tor dak shune keu na ashe tobe ekla cholo re, 
Jodi tor dak shune keu na ashe tobe ekla cholo re,

Jodi keu kotha na koe, ore ore o obhaga,keu kothana koi
Jodi shobai thake mukh firaee shobai kore bhoe, 
jodi shobaai thake mukh phiraae shobai kore bhoi—
Tobe poran khule
O tui mukh fute tor moner kotha ekla bolo re.

Jodi tor dak shune keu na ashe tobe ekla cholo re, 
Jodi tor dak shune keu na ashe tobe ekla cholo re,

Jodi shobai fire jae, ore ore o obhaga,shobai phire jai
Jodi gohon pothe jabar kale keu fire na chae, 
jodi gohon pothe jabar kale keu phire naa chaai—

Tobe pother kata
O tui roktomakha chorontole ekla dolo re

Jodi tor dak shune keu na ashe tobe ekla cholo re, 
Jodi tor dak shune keu na ashe tobe ekla cholo re,

Jodi alo na dhore, ore ore o obhaga,
Jodi jhor-badole adhar rate duar dee ghore—

Tobe bojranole
Apon buker pajor jalie nie ekla jolo re.

Jodi tor dak shune keu na ashe tobe ekla cholo re, 
Jodi tor dak shune keu na ashe tobe ekla cholo re,
🚶🚶🚶🚶🚶🚶🚶🚶🚶🚶🚶🚶🚶🚶🚶🚶🚶🚶🚶

۞ Alone ۞

If they answer not to your call walk alone
If they are afraid and cower mutely facing the wall,
O thou unlucky one,
open your mind and speak out alone.
If they turn away, and desert you 
when crossing the wilderness,
O thou unlucky one,
trample the thorns under thy tread,
and along the blood-lined track travel alone.
If they shut doors and do not hold up the light 
when the night is troubled with storm,
O thou unlucky one,
with the thunder flame of pain ignite your own heart,
and let it burn alone.



🚀🚀🚀🚀🚀🚀🚀🚀🚀🚀🚀🚀🚀🚀🚀🚀🚀🚀🚀🚀

Ref: 
Robindranath Tagore ၏ Ekla Cholo ကဗ်ာ ၏ ေလးဘာသာျပန္

Só Añdáyár Só Nozor

Só Añdáyár Só Nozor

[In Rohingya Zuban]

Ek zobanat, ekkán farat mazé só zón añdáya táito. Farailla ókkole tará ré ekdin hoórdé, “Úrain , ajjá efarat mazé háñti uggúa ainné!” bouli buzái yé.

Tará maar gorbó añdá dé étolla honó din háñti hondoilla de noó déke. Tará biyassá gorédde, “Añára háñti ré sugé sai nofaillé yó, dóri tori oilé saifari né saái goi” hoi háñti saitóu zaibar fáiséla goijjé. Toi, Tará beggún háñti ainné dé ére giyé. Háñti wár dáke zai zar boitta tete dóri dorí saár. 

“O…bazí! Háñti de Thúnir díkka yé!” bouli cúruttú théñg ottú dorí saiyé de ekzone sikkirai abaz diyé.
“Té noó! Háñti dé Rosír dikká bará!” hoi les dóri saiyé dé dusára zone hoiló.
“Té ín kihoós! Háñti dé Bor gasór dhéilor dikka!” bouli súratá dóri saiyé dé íte hoiyé.
“Háñti dé bor Bisoin or díkká!” bouli han dóri saiyé de íte hoiyé.
“Téc, Háñti dé doñt ekkán Dhebalor díkka” hoi gaa dóri saiyé dé íte gozgozan maijjé.
“O bekuf ól, Háñti dé doró nol or díkká!” bouli dat dóri saiyé dé sóu lombóror añdayá wá yé dhak maillo. 
Tará beggúluné zarzar gán tete soi bouli hoi bará bari defíle. Bará barí goitté goitté mara mari fára fari óibar ottó óiyé. 

Étunót buddíban manúic ek zon íyañttú añçi zarde ére e toñcá deikké. Te tíyai yóre, “tuáñrattú ki óiye dé?” hoi añdáyá ókkolor ttú fusár loiyé. “Aññárá háñtir hotá loi nobonir de!” hoi juwab diyé. “Háñti hondilla de yían bará bari diyide” hoi oré tará ze zendilla háñtiré lootfaiyé éndilla buddiban oré buzá yé. 

Buddibán e tándha gorí báñgi derde, “Tuáñrá fottizon soi. Mogor, tuáñrár hotá ekzon loi ekzon forók kiyólla óiye hoilé, tuáñra háñtir forók forók hissá okkól doijjo dé! Ze ze hissá doijjo, é hissár é kiyas gorí hoordé étolla eén óiyedé. Asóle, Háñti uggúattú tuáñrá kiyas goijjó dé suurot iín biggún asé. Tuáñrár hotá biggún lagaidilé ugguá furussaf háñtir suúrot erí.” hoi bus diyé. 

Ebar añdáya tará bicí kúcí óiyé. “Ar bará bari ká diyforer. Añárá zar boitta te soi. Biggún milai dilé, furussaf Háñti éri!” bus faiyé. Ar buddíbán óre bicí cúkuriya ada goijjé. 


Sóbok: 
Kéne kene ar ekzone hoódé hotát mazé añrá soi dekí, kéne kene no deki.
Kintu tar hotát mazé yó soi tait fare, té ar ek nozoriyattú hoordé óile óitfare.
Étolla, añára arek zon or hotá ré fura furi inkar goiriddé óile añdáyar toñcár dikká óibó. Tor nozoriya loi tui soi boli hoónsa!

Háwala:
Indiyar zati kissá. 

🌵🌵🌵🌵🌵🌵🌵🌵🌵🌵🌵🌵🌵🌵🌵

[In English]

Blind Men and an Elephant Story

Once upon a time, there lived six blind men in a village. One day the villagers told them, “Hey, there is an elephant in the village today.” 

They had no idea what an elephant was. They decided, “Even though we would not be able to see it, let us go and feel it anyway.” All of them went where the elephant was. Everyone of them touched the elephant.

“Hey, the elephant is a pillar,” said the first man who touched his leg. 
“Oh, no! it is like a rope,” said the second man who touched the tail. 
“Oh, no! it is like a thick branch of a tree,” said the third man who touched the trunk of the elephant. 
“It is like a big hand fan” said the fourth man who touched the ear of the elephant. 
“It is like a huge wall,” said the fifth man who touched the belly of the elephant. 
“It is like a solid pipe,” Said the sixth man who touched the tusk of the elephant. 

They began to argue about the elephant and everyone of them insisted that he was right. It looked like they were getting agitated. A wise man was passing by and he saw this. He stopped and asked them, “What is the matter?” They said, “We cannot agree to what the elephant is like.” Each one of them told what he thought the elephant was like. The wise man calmly explained to them, “All of you are right. The reason every one of you is telling it differently because each one of you touched a different part of the elephant. So, actually the elephant has all those features what you all said.”

“Oh!” everyone said. There was no more fight. They felt happy that they were all right.



The moral of the story is that there may be some truth to what someone says. Sometimes we can see that truth and sometimes not because they may have different perspective which we may not agree with. So, rather than arguing like the blind men, we should say, “Maybe you have your reasons.” This way we don’t get in arguments. 

Ref:
This is known as the Syadvada, Anekantvad, or the theory of Manifold Predictions. This story comes from ancient Indian folklore and has been re-told in many languages and adapted to many cultures. For a more sophisticated version of this story, see John Godfrey Saxe’s ( 1816–1887) poem version of the famous Indian legend.










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