my not

Goodness of pudding is in eating.


Observe calmly; secure our positions; cope with affairs calmly; hide our capabilities and bide our time; be good at maintaining a low profile; and never claim leadership

ေအးေအးျငိမ္ျငိမ္ ၾကည္႕ျမင္သံုးသပ္ပါငါတို႔၏နယ္ေျမအေနအထားလံုျခံဳပါေစကိစၥမ်ားကိုေအးေအးျငိမ္ျငိမ္ကိုင္တြယ္ပါငါတို႔၏ စြမ္းေဆာင္ႏိုင္ခ်က္ကို ဖံုးကြယ္ထားျပီး အခ်ိန္ကိုဆြဲကစားပါလူမသိေအာင္ ႐ိုး႐ိုးကုပ္ကုပ္ေနႏိုင္မႈမွာ ထက္ျမက္ပါေစဦးေဆာင္မႈကိုဘယ္ေသာအခါမွေနရာယူမေၾကာ္ျငာပါနဲ႔



The great things in life is to take risks.

The things that was to discover what one was and one system of philosophy would devise itself. The three things to find out; man’s relation to the world he lives in, man’s relation with the men among whom he lives, and finally man’s relation to himself.

The advantage of living abroad is that, coming in contact with the manners and customs of the people among whom you live, you observe them from the outside and see that they have not the necessity which those who practice them believe.
Nothing was good and nothing was evil; things were merely adapted to an end.

There is nothing so degrading as the constant anxiety about one’s means of livelihood. I have nothing but contempt for the people who despise money. They are hypocrites or fools. Money is like a sixth sense without which you cannot make a complete use of the other five. Without an adequate income half the possibilities of life are shut off. The only thing to be careful about is that you do not pay more than a shilling for the shilling you earn. You will hear people say that poverty is best spur to the artist. They have never felt the iron of it in their flesh. They do not know how mean it makes you. It exposes you to endless humiliation, it cuts your wings, it eats into your soul like a cancer. It is not wealth one asks for, but just enough to preserve one’s dignity, to work unhampered, to be generous, frank, and independent.

Take you courage in both hands and try your luck at something else.

Your money matter have nothing to do with me now. You’re your own master; but I think you should remember that your money won’t last for ever, and the unlucky deformity you have doesn’t exactly make it easier for you to earn you living.

Might was right. Society stood on one side, an organism with its own laws of growth and self-preservation, while the individual stood on the other.

Good and evil meant nothing more than that. Sin was a prejudice from which the free man should rid himself. Society had three arms in its contest with the individual, laws, public opinion, and conscience: the first tow could be met by guile, guile is the only weapon of the weak against the strong: common opinion put the matter well when it stated that sin consisted in being found out; but conscience was the traitor within the gates; it fought in each heart the battle of society, and caused the individual to throw himself, wanton sacrifice, to the prosperity of his enemy.

I have an idea that I’m more interested in people that in anything else in the world. And as far as I can see, it’s the only profession in which you have your freedom. You carry your knowledge in your head; with a box of instruments an a few drugs you can make your living anywhere.
I don’t think of the future. As long as I have enough money for three weeks rent and a pound or two over for food I never bother. Life wouldn’t be worth living if I worried over the future as well as the present. When things are at their worst I find something always happens.

I’m one of the few persons I ever met who are able to learn from experience.
I’m unfit for the brutality of the struggle of life. All I can do is to stand aside and let the vulgar throng bustle by in their pursuit of the good things.

I can only speak for myself. The illusion of free will is so strong in my mind that I can’t get away from it, but I believe it is only an illusion. But it is an illusion which is one of the strongest motives of my actions. Before I do anything I feel that I have choice, and that influences what I do; but afterwards, when the thing is done, I believe that it inevitable from all eternity.

My motto is, leave me alone; I don’t want anymore interfering with me; I’ll make the best of a bad job, and the devil take the hindmost.

I believe that life is a mess. It is like yeast, a ferment, a thing that moves and may move for a minute, an hour, a year, or a hundred years, but that in the end will cease to move. The big eat the little that they may continue to move, the strong eat the weak that they may retain their strength. The lucky eat the most and move the longest, that’s all. What do you make of those things.

Might is right, and that is all there is to it. Weakness is wrong. Which is a very poor way of saying that it weak- or better yet, it is pleasurable to be strong, because of the profits; painful to be weak, because of the penalties. Just now the possessions of this money is a pleasurable thing. It is good for one to possess it. Being able to posses it, I wrong my self and the life that is in me if I give it to you and forego the pleasure of possessing it.

An altruistic act is an act performed for the welfare of other….

First a man must act for his own benefit to do this to moral and good. Next he must act for the benefit of his children, and third he must act for the benefit of his race. Ant the highest, finest, right conduct.

Fear and hatred and pain were my only soul experience.

No man makes opportunity. All the great man ever did was to know it when it came to them.
All the happier for leaving life a lone, too busy living it to think about it. My mistake was in ever opening the books.

I had learned to look more closely at life as it was lived, to recognized that there were such things as facts in the world, to emerge from the realm of mind and idea and to place certain values on the concrete an objective phase of existence.

Here at least
We shall be free; the almighty hat not built
Here for his envy; will not drive us hence;
Here w may reign secure; and in my choice
To reign is worth ambition, though in hell;
Better to reign in hell than serve in heaven.






















အႏုိင္မခံ

ငါ႔အား ဖံုးလႊမ္းထားေသာ လကြယ္သန္းေခါင္
ဤအေမွာင္အတြင္းမွေန၍ အႏုိင္မခံ အရံႈးမေပးတတ္ေသာ
ငါ၏ စိတ္ဓာတ္ကို ဖန္ဆင္းေပးသည့္ နတ္သိႀကားတို႔အား ငါေက်းဇူူးတင္၏

ေလာကဓံတရားတို႔၏ ရက္စက္ႀကမ္းႀကဳတ္ေသာ လက္ဆုပ္တြင္းသို႔
က်ေရာက္ေနရၿငားေသာ္လည္း ငါကား မတုန္လႈပ္ မငိုုေႀကြး
ကံတရား၏ ရုိက္ပုတ္ၿခင္း ဒဏ္ခ်က္တို႔ေႀကာင္႔
ငါ၏ဦးေခါင္းသည္ ေသြးသံတို႔ၿဖင္႔ ရဲရဲနီ၏ ညြတ္ကား မညြတ္

ဤေလာဘေဒါသတို႔ ႀကီးစိုးရာဌာန၏ အၿခားမဲ႔၌ကား
ေသၿခင္းတရားသည္ ငံ့လင္႔လ်က္ရွိ၏ ။
သို႔ေသာ္ ငါ႔အား မတုန္လႈပ္သည္ကိုေတြ႔ရအံ့ ။
ေနာင္ကိုလည္းဘယ္ေတာ႔မွ မေႀကာက္သည္ကိုသာ ေတြ႔ရအံ့ ။

သုဂတိသို႔ သြားရာတံခါး၀သည္ မည္မွ် က်ဥ္းေၿမာင္းသည္ၿဖစ္ေစ
ယမမင္း၏ ေခြးေရပုရပိုက္၌ ငါ႔အၿပစ္တို႔ကို မည္မွ်ပင္ မ်ားစြာ
မွတ္သားထားသည္ၿဖစ္ေစ ငါကား ဂရုမၿပဳ
ငါသာလွ်င္ ငါ႔ကံ၏ အရွင္သခင္ၿဖစ္၍
ငါသာလွ်င္ ငါ႔စိတ္၏ အႀကီးအကဲ ၿဖစ္သတည္း ။


ဗိုလ္ခ်ဳပ္ေအာင္ဆန္း

(အိုးေ၀မဂၢဇင္း၊ အတြဲ ၆ အမွတ္ ၁၊ ၁၉၃၆ ခု)

favourite poem

အႏုိင္မခံ

ငါ႔အား ဖံုးလႊမ္းထားေသာ လကြယ္သန္းေခါင္
ဤအေမွာင္အတြင္းမွေန၍ အႏုိင္မခံ အရံႈးမေပးတတ္ေသာ
ငါ၏ စိတ္ဓာတ္ကို ဖန္ဆင္းေပးသည့္ နတ္သိႀကားတို႔အား ငါေက်းဇူူးတင္၏

ေလာကဓံတရားတို႔၏ ရက္စက္ႀကမ္းႀကဳတ္ေသာ လက္ဆုပ္တြင္းသို႔
က်ေရာက္ေနရၿငားေသာ္လည္း ငါကား မတုန္လႈပ္ မငိုုေႀကြး
ကံတရား၏ ရုိက္ပုတ္ၿခင္း ဒဏ္ခ်က္တို႔ေႀကာင္႔
ငါ၏ဦးေခါင္းသည္ ေသြးသံတို႔ၿဖင္႔ ရဲရဲနီ၏ ညြတ္ကား မညြတ္

ဤေလာဘေဒါသတို႔ ႀကီးစိုးရာဌာန၏ အၿခားမဲ႔၌ကား
ေသၿခင္းတရားသည္ ငံ့လင္႔လ်က္ရွိ၏ ။
သို႔ေသာ္ ငါ႔အား မတုန္လႈပ္သည္ကိုေတြ႔ရအံ့ ။
ေနာင္ကိုလည္းဘယ္ေတာ႔မွ မေႀကာက္သည္ကိုသာ ေတြ႔ရအံ့ ။

သုဂတိသို႔ သြားရာတံခါး၀သည္ မည္မွ် က်ဥ္းေၿမာင္းသည္ၿဖစ္ေစ
ယမမင္း၏ ေခြးေရပုရပိုက္၌ ငါ႔အၿပစ္တို႔ကို မည္မွ်ပင္ မ်ားစြာ
မွတ္သားထားသည္ၿဖစ္ေစ ငါကား ဂရုမၿပဳ
ငါသာလွ်င္ ငါ႔ကံ၏ အရွင္သခင္ၿဖစ္၍
ငါသာလွ်င္ ငါ႔စိတ္၏ အႀကီးအကဲ ၿဖစ္သတည္း ။


ဗိုလ္ခ်ဳပ္ေအာင္ဆန္း

(အိုးေ၀မဂၢဇင္း၊ အတြဲ ၆ အမွတ္ ၁၊ ၁၉၃၆ ခု)

test

after long time i cannot post ,

Refuge in india

Refuge in India
A Report on the Saffron Revolution from Kolkata
by Ken and Visakha Kawasaki, Buddhist Relief Mission
“We made sacca-aditthana! We cannot stop this Saffron Revolution1 because we made sacca-aditthana!” Displaying rare emotion, as he talked with us in Kolkata, the saffron-robed monk clasped his hands together in a decisive gesture to affirm that, even though the monks’ demonstrations had been so violently suppressed, the leaders arrested, and dissent apparently crushed, the movement had not been abandoned. We realized that when he said “sacca-aditthana,” he meant the formal expression of resolve by the Sangha Sammagi (Monks’ Union) to continue their struggle until the junta changed. Sacca means truth, and adhitthana means unwavering determination. These are two of the great perfections (parami, in Pali, and paramita, in Sanskrit) to be practiced by all Buddhists and to be supremely developed by every Bodhisatta.
Over the years we have heard many moving interviews from Burmese students and refugees of the 88 generation, in which they described their anger at the junta’s brutality and their pain of being separated from their homes and their mothers. Ven. U Okkantha and Ven. Kavidhaja, an eighteen-year-old novice, who arrived together in Kolkata on February 16, however, spoke of the suffering of the people, their desperation, and their impossible burden. “After the price hikes2,” Ven. U Ottantha said, “ordinary people could not continue their lives at all. It was not even possible for them to offer food to us on our almsrounds.”
Ven. U Okkantha explained that the monks did not demonstrate until it was clear that the protests by the laypeople had proven ineffective. “That’s right,” Ven. Kavidhaja said. “The first demonstration by monks was on August 28 in the city of Sittwe in Arakan, and I took part in it. The Sittwe Township Sangha Council discussed the situation and, realizing that the monks were determined to demonstrate, decided to allow them to proceed in an organized manner. On the first day about one hundred monks gathered, and the number increased every day. I participated from the very beginning because the demonstrations were very near my temple. The demonstrations were strictly controlled by the Council, whose chairman was Ven. U Gandha of Gandharun Temple. I’m sure this is why there was no bloodshed in the demonstrations in Sittwe.”
Both the monk and the novice described the outrage that members of the Sangha all over Burma felt when several of the monks who had demonstrated in Pakkoku were bound to utility poles and viciously beaten “in broad daylight.” After that shocking behavior, they explained, the vast majority of the monks agreed, on September 10, that, in addition to lowering prices, the government must apologize to the Sangha. The government failed to meet any of those demands. “At that point,” Ven. U Okkantha said, “the Sangha decided that, on September 18, we had to begin patam nikkujjana kamma, that is, overturning our bowls to the military. We felt great joy when we chanted, ‘May all the people be free from worries. May the false SPDC fall down!’”
“We overturned the bowl in Sittwe, too,” said Ven. Kavidhaja. “On September 18, about 5000 monks, nuns, and novices participated in the patam nikkujjana kamma. Four monks and two laymen were arrested in front of the State Administrative Building. The next day 5000 members of the Sangha demonstrated to demand the release of those arrested, and they were released within one hour!
“The people seemed very happy to see us demonstrate. They really believed that there would be some changes. Some laypeople wanted to join the monks, but the leaders told them to stay away so that the military would not attack them. For the people in Burma, there is no security. They always have to fear something!”
“I think the protests began in Arakan” explained Ven. U Okkantha, “because, when petrol prices went up, the price of essentials rose faster in Arakan than in Yangon, where there were reserves, and the people in Western Burma suffered greater hardships. It is natural that when you suffer too much without hope of relief, it is the easier to revolt.”
Ven. U Okkantha was studying Pali with more than 80 other scholar monks and a few young novices under an elderly abbot in a monastery known as Rajgir in Yangon. Since his monastery was supported by the government, the abbot told all of his students to stay in the monastery, but, of course, all except the smallest novices joined the demonstrations anyway.
“Through the Burmese radio broadcasts of BBC, RFA, and DVB, we heard the announcement from the Young Monks’ Union to gather at the Eastern Gate of Shwedagon Pagoda on September 18. We had never been involved in politics, so some of the experienced students showed us what to do in case the soldiers used tear gas.”
“On that day it rained harder than I had ever seen. There were thousands of people and monks at the Eastern Gate. Even over the sound of the rain, we could hear the clapping of the people in support of us, and we were very pleased and excited.
“One day, we walked, three monks abreast, in front of the Embassies of the United States, India, and the United Kingdom. Lines of laypeople, their hands joined, accompanied us. As we recited the Metta Sutta, the people raised their hands, showing their respect.
“Another day, we gathered at Sule Pagoda, where Ven. Gambira and other senior monks gave speeches about the cruelties of the junta and urged us to continue our righteous campaign.
“I was also among those who went to Daw Aung San Suu Kyi’s house. There were barricades and barbed wire in front of her house. The leading monks requested the posted soldiers to allow us to meet her just to recite the Metta Sutta. After the soldiers spoke to Daw Aung San Suu Kyi for a few minutes, they opened a barricade and let us go near enough to see her. We chanted for about 10 minutes, and Daw Aung San Suu Kyi held her hands respectfully the whole time. As soon as we finished, we turned back.
“We demonstrated every day, but didn’t see any soldiers until September 26. On that day, the actor Kyaw Thu, the comedian Zarganar, and their associates were making an offering to monks at Shwedagon Pagoda. As we were going to the pagoda, the soldiers ordered that no one was to offer alms to any demonstrating monks.‘All monks get on the bus!’ they shouted. ‘All others go away!’
“We knew that, if we got on the bus, they would take us to prison, so we ignored them, and went to Shewadagon Pagoda. When we came down from the Pagoda, we discovered that the army had completely surrounded it, and they didn’t allow us to leave. They tried to force us into the military buses. When we refused, they fired tear gas, charged us with lathis, and began shooting their automatic machine guns.
“Many monks and lay people began running and many were wounded. With my own eyes, I saw a senior monk die right there and the body a young girl who had been killed. This is the worst sight I’ve ever seen in my life.”
Ven. U Okkantha said that he saw no hesitation on the part of the soldiers to beat or to shoot monks. He said that all the soldiers spoke Burmese but that he could not believe that they were Buddhists.
He said that he had never thought of leaving Burma because he wanted very much to complete his studies. That night, however, the army began raiding monasteries at midnight, sweeping up all the monks. Eleven military vehicles arrived at his monastery, but all the monks had already escaped. “I slept at the house of a devotee that night. Many monasteries for Pali students were raided and innumerable scholar monks were taken away. I heard that they were forced to disrobe and were sent to prison.
“As soon as we could, my monk-friend and I secretly left Yangon for Arakan,” he continued. “There were many obstacles on the road, and it was very difficult to find a safe route to Ywama village in Than Kot. We wanted to go to Sittwe, but the only way to get there was by ship, and monks are not allowed to travel during the rains retreat, so we hid in Ywama for thirteen days. Finally, the abbot of that village temple, who was my Dhamma teacher, sent us by smuggling boat to Bangladesh. When we left Yangon, we were wearing monks’ robes, but we changed into laymen’s clothes before we got on the smuggling ship. We didn’t have any money, and the boatman didn’t ask us for any. Actually, the head boatman, U Maung Maung, is the nephew of my Dhamma teacher, so he was helping me. When we reached Bangladesh, we immediately contacted an exile student group, and they came to meet us. The students informed the UNHCR officials about our arrival and situation. We tried to keep a low profile, but some of the media publicized our arrival, including even photos, so that, now, I am sure that I cannot safely return to Arakan. We faced a lot of difficulties escaping from Yangon, but it would have been much worse if we had been caught.
“In Bangladesh, the UNHCR provided us with documents for security, but they gave us no clothes, no food, no shelter, and no subsidy. Fortunately, a senior monk invited us to stay at his monastery. The students provided us with food. They couldn’t take care of us long term because they had their own problems. It was very difficult to find food in the city, so we went to a village. My monk-friend who had traveled with me, heard that Sweden would accept some refugee monks, so he chose to stay and wait in Bangladesh. I eventually made it to Assam. The students arranged and paid all my transportation.”
The novice told us that he had left Burma because he was not allowed to stay in his monastery after the demonstrations. “The military pressured our abbot not to let any of us stay there,” he said. “That’s why most members of the Sangha had to return to their native villages or flee to Bangladesh.”
He explained how difficult his escape had been. “I left Sittwe by ship on October 29. I stayed five days in Bandadaug. I stayed another three days in Nanthadaung before I could cross to Bangladesh. At the border, they checked my papers three times, but, fortunately, they asked me few questions. Several other monk, however, were arrested because they did not match the descriptions on their ID cards. In Bangladesh I crossed the Chittagong Hills and got to the Tripura border. I waited twelve days for the student sent by the Indian monk who was helping me. When he came, we crossed into Assam.”
Ven. U Okkantha said that he felt safe in India but that he was anxious because he didn’t speak the language. “I want to continue my studies,’ he said, “and to carry on with our Saffron Revolution. That means that, whenever laypeople face trouble, we, the Sangha, will be in the forefront to help them.”
The support which Ven. U Okkantha and Ven. Kavidhaja received from the students in Bangladesh had in fact come from Buddhist Relief Mission, transferred to the students by our Sangha contacts in India. Before long, they must go to New Delhi to apply for asylum.
In addition to this monk and this novice whom BRM has helped to reach Kolkata, there are at least ten others waiting in Mizoram and in Bangladesh. A rough estimate of the traveling costs, communications charges, paperwork and support involved in escaping from Burma to India, including travel to New Delhi to apply for asylum, is about US$1100 for each monk.
Because of appeals, petitions, and agitation during the 1990s, Nalanda Mahavihara Institute in Nalanda and Magadh University in BodhGaya are now open to refugee monks who wish to study. For one monk to study one year, food, lodging, and tuition, cost approximately US$750.
– March 4, 2008
Kolkata, West Bengal,
India

STRATEGY FOR BURMA

STRATEGY

Have we not men with us royal,

Men the masters of things? …

I have continually had a feeling of growing up, and that feeling is still with me and gives a zest to my activities as well as to the reading of books and generally makes life worth while.

I was particularly interested in directing people’s attention to social and economic changes.

The only real tragedy in life as Bernard Shaw has written, is the being used by personally minded men for purpose, which you know to be base. All the rest is at the worst mere misfortune and mortality: this alone is misery, slavery, and hell on earth.

The whole of Burmese tradition is warped by the vicious assumption that each generation will substantially live amid the conditions governing the lives of its fathers, and will transmit those conditions to mould with equal force the lives of its children. We are living in the first period of human history for which the assumption is false.

In considering a method for changing the existing order we have to weight the costs of it in material as well as spiritual terms. We cannot afford to be too shortsighted. We have to see how far it helps ultimately in the development of human happiness and human progress, material and spiritual. But we have always to bear in mind the terrible costs of not changing the existing order, of carrying on as we do today with or enormous burden of frustrated and distorted lives, starvation and misery and spiritual and moral degradation. Like an overwhelming and carrying away to destruction vast numbers of human beings. We cannot check the flood or save these people by some of us carrying water away in a bucket. Embankments have to be built and canals, and the destructive power of the waters has to be converted and used for human betterment.

I do not think it is very difficult to convert the masses to social reform if the state takes the matter in hand. But alien rulers are always suspect, and they cannot go far in the process of conversion. If the alien element was removed and economic changes were given precedence, an energetic administration could easily introduce far reaching social reforms.

I would say that my quarrel is with a system and not with individuals. A system is certainly embodied to a great extent in individuals and groups, and these individuals and groups have to be converted or combated. But if a system has ceased to be of value and is a drag, it has to go and the classes or groups that cling to it will also have to undergo a transformation. That process of change should involve, as little suffering as possible, but unhappily suffering and dislocation are inevitable. We cannot put up with a major evil for fear of a far lesser one, which in any event is beyond our power to remedy.

Every type of human association- political, social or economic has some philosophy at the back of it. When these associations changes this philosophical foundation must also change in order to fit in with it and to utilize it to the best advantage.

Our final aim can only be a society with equal economic justice and opportunity for all, a society organized on a planning basis for the raising of mankind to higher material and cultured levels, to a cultivation of spiritual values, of co-operation, unselfishness, the spirit of service, the desire to do right, goodwill and love-ultimately a word order. Everything that comes in the way will have to remove, gently if possible, forcibly if necessary. And there seems to be little doubt that coercion will often be necessary. But if forced is used it should not be in the spirit of hatred or cruelty, but with the dispassionate desire to remove and obstruction. That will be difficult. It is not an easy task; there is no easy way, and the pitfalls are numerous.

Technical Part

If you want to take it up, you must be prepared to lose everything, and you must subject yourself to the strictest non-violence and discipline. When war is declared martial law prevails, and in our non-violent struggle there will also have be dictatorship and martial law on our side, if we are to win. You have energy right to kick me out, to demand my head, or to punish me whenever and howsoever you choose. But so long as you choose to keep me as your leader you must accept my conditions, you must accept dictatorship and the discipline of martial law. But that dictatorship will always be subject to your good will and to your acceptance and to your co- operation. The moment you have had enough of me, throw me out, trample upon me, and I shall not complain.

In a famous article “ The Doctrine of the sword”, Gandhi had written in 1920, but I change India place to Burma. “ I do believe that when there is only choice between cowardice and violence, I would advise violence…. I would rather have Burma resort to arms in order to defend her honor that that she should in cowardly manner become or remain a helpless victim to her own dishonor. But I believe that non-violence is infinitely superior to violence, forgiveness is more, manly than punishment. Forgiveness adorns a soldier. But abstinence is forgiveness only when there is power to punish; it is meaningless when it pretends to proceed from a helpless creature. A mouse hardly forgives a cat when it allows itself to be torn to pieces by her… But I do not believe Burma to be helpless. I do not believe myself to be helpless creature. Let me not be misunderstood. Strength does not come from physical capacity. It comes from an indomitable will…

I am not visionary. I claim to be practical idealist. The religion of non-violence is not meant merely for the Monks and saints. It is meant for the common people as well. Non-violence is the law of our species as violence is the law of the brute. The sprit lies dormant in the brute and he knows no law but that of physical might. The dignity of man requires obedience to a higher law to the strength of the spirit. Courage is the one sure foundation of character, without courage there is no morality, no religion, no love. One cannot follow truth or love so long as one is subject to fear. Cowardice is a thing even more hateful than violence. And discipline is the pledge and guarantee that a man means business. There is no deliverance and no hope without sacrifice, discipline, and self-control. Mere sacrifice without discipline will be unavailing. Words only and pious phrases perhaps, rather platitudinous, but there was power behind the words, and history knew that this little man meant business.

If at first you don’t succeed, cry again.

Modern definition of faith: to believe in something which your reason tells you cannot be true, for if your reason approved of it there could be no question of blind faith. I am not agree with this definition. Buddhism is influence in my life. Because of faith is essential important for human being. Do not simply believe what you hear just because of you have heard it for a long time. Believe nothing on the faith of traditions, even though they have been held in honour for many generations and diverse places. Do not believe a thing because many people speak of it do not confirm anything just because it agrees with your scriptures. Do not fooled by outward appearances. Do not believe what you yourself have imagined, persuading yourself that a god inspires you. Do not accept as fact anything that you yourself find to be logical. Believe nothing on the sole authority of your masters and priests. But whatever, after due examination and analysis, you find to be kind, conducive to the good, the benefit, the welfare of all beings- that doctrine believe and cling to, and take it as your guide.(Buddha).

The article was created during a particularly distressful period of my existence.

Nyan Thint (P.J)

Burma Current atmospher

I have tried to follow superficial development in the Burma political scene, but I cannot help feeling that they are unreal, and the backbone in Burma oppress me. The background is one of continual repression of every kind of freedom, of enormous suffering and frustration, of distortion of goodwill, and encouragement of many evil tendencies. Large numbers lie in prison and spend their young lives, year after year, eating their hearts out. Their families and friends and connections and thousands of others grow bitter and a nauseating sense of humiliation and powerlessness before brute strength takes possessions of them. So I feel it, what is going on in Burma. In this moment I would like to share about their feeling. That’s why I mix the different verse poet in one poem. I feel sorry could not mention poet writer name. I am very difficult to think title of following poem. Reader should give the title of poem.


Upon that little tent of blue
Which prisoners call the sky,
And at every drifting cloud that went
With sails of silver by.

Flocks of birds have flown high and away;
A solitary drift of cloud, too, has gone, wandering on.
And I sit alone with Ching-ting Peak, towering beyond.
We never grow tired of each other, the mountain and I .

This is the way the world ends,
Not with a bang, but a whimper.

When all its work is done, the lie shall rot;
The truth is great and shall prevail,
When none cares whether it prevails or not.

For from one cause of fear I am most free,
It is impossible to ravish me,
I am so willing.

Wandering between two worlds, one dead,
The other powerless to be born,
With nowhere yet to rest his head.

The time is out of joint. O curse spite!
That ever I was born to set it right.

To see a world in a Grain of Sand
And a heaven in a wild flower,
Hold infinity in the palm of your hand
And eternity in an hour.
They praise the firm restraint with which you write.
I’m with you there, of course.
You use the snaffle and the curb all right,
But where’s the bloody horse?

Bowed by the weight of centuries he leans
Upon his hoe and gazes on the ground,
The emptiness of ages on his face,
And on his back the burden of the world.

Through this dread shape the suffering ages look.
Time’s tragedy is in that aching stoop,
Through this dread shape humanity betrayed,
Plundered, profaned and disinherited,
Cries protest to the powers that made the world,
A protest that is also prophecy.

Thou art indeed just, Lord, if I contend
With thee; but, sir, so what I plead is just.
Why do sinners’ ways prosper? And why must
Disappointment all I endeavour end?
Wert thou my enemy, O thou my friend,
How wouldst thou worse, I wonder, than thou dost
Defeat, thwart me? Oh, the sots and thralls of lust
Do in spare hours more thrive than I that spend,
Sir, life upon thy cause…..

When the stars threw down their spears
And water’d heaven with their tears,
Dare he laugh his work to see?
Dare he who made the lamb make thee?

Already how am I so far
Out of that minute? Must I go
Still like the thistle ball, no bar,
Onward wherever light winds blow,
Fixed by no friendly star?

And I yearn to lay my head
Where the grass is cool and sweet.
Mother, all the dreams are fled
From the tired child at thy feet.

Who made him dead to rapture and despair,
A thing that grieves not and that never hopes,
Stolid and stunned, a brother to the ox?

(P.J Nyan Thit)
P.J means poetry jockey

The time has come for the people of Burma to choose between a revolutionary outlook, which involved radical changes in our political and social structure, and a reformist objective and method.

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