အာရွေန၀န္း ျမန္မာ့လြတ္လပ္ေရး မီး႐ွဴးတန္ေဆာင္ ဆရာေတာ္ ဦးဥတၱမေန႔

အာရွေန၀န္း ျမန္မာ့လြတ္လပ္ေရး မီး႐ွဴးတန္ေဆာင္ ဆရာေတာ္ ဦးဥတၱမေန႔ စက္တင္ဘာလ ၉ ရက္ေန႔ က်ေရာက္မည္ျဖစ္ေသာေၾကာင့္ ျပည္တြင္းျပည္ပရွိ ျပည္သူတစ္ရပ္လုံးသို႔ အသိေပး တိုက္တြန္းအပ္ပါသည္။

U Ottama Day
9.September.(1939),U Ottama Day, death of Nationalist Buddhist Arakanese Monk VenerableU Ottama (1879-1939), The pioneer of the Burmese independence movement,cosmopolitan revolutionary.
Burmese Independence Banner Holder: Arakanese Legendary Hero.
Biography of Reverend U Ottama, and His Political deeds.
for more information to visit :
www.ottama.multiply.com
ဦးထြန္းစိန္ မွတ္မိသမွ် ဆရာေတာ္ဦးဥတၱမ
ပူေဇာ္ထိုက္သူတို႔ကို ပူေဇာ္ျခင္းသည္ ဗုဒၶဘသာျမန္မာအမ်ဳိးသားတို႔၏ အစဥ္အလာေကာင္းတစ္ခု ျဖစ္ပါသည္။ ဤမဂၤလာတရားေတာ္သည္ ျမန္မာအမ်ဳိးသားတို႔ အဖို႔သာမဟုတ္၊ ယဥ္ေက်းေသာ ကမၻာအဖို႔လည္း ယဥ္ေက်းေသာ အမွတ္အသားတစ္ခု ျဖစ္ေနပါၿပီ။ ပစၥည္းမဲ့ေခါင္းေဆာင္ႀကီး လီနင္ ရာျပည့္အထိမ္းအမွတ္ကို ကမၻာတ၀ွမ္းလုံး၌ က်င္းပခဲ့ၾကျခင္းကို ကၽြႏ္ုပ္တို႔ သတိရေနေသးသည္။ စာဆိုက၀ိ တဂိုး ရာျပည့္အထိမ္းအမွတ္ကို၎၊ မဟတၱမဂႏၶီ ရာျပည့္အထိမ္းအမွတ္ကို၎ ကၽြႏ္ုပ္တို႔ အမွတ္ ရၾကေသးသည္။ ဆရာႀကီး သခင္ကိုယ္ေတာ္မႈိင္း ရာျပည့္အထိမ္းအမွတ္ကို ဆရာႀကီး၏ တပည့္သားေျမးတို႔ တခမ္းတနား က်င္းပခဲ့ၾကသည္။
၁၉၇၉ ခု ဒီဇင္ဘာလ ၁၄ ရက္ေန႔သည္ ဆရာေတာ္ဦးဥတၱမ၏ ရာျပည့္ႏွစ္ ေမြးေန႔ ျဖစ္ပါသည္။ ဆရာေတာ္ ရာျပည့္ႏွစ္ အထိမ္းအမွတ္အျဖစ္ ဤမွတ္တမ္းေဆာင္းပါးကို စာဖတ္သူတို႔ ေရွ႕ေမွာက္ တင္ျပပါသည္။
ဤမွတ္တမ္းသည္ ဆရာေတာ္၏တပည့္ ဦးထြန္းစိန္၏ ေျပာျပခ်က္ ျဖစ္ပါသည္။ ကၽြန္ေတာ္သည္ ဆရာေတာ္အေၾကာင္း ေမးျမန္းမွတ္တမ္းတင္မည္ဟူေသာ ရည္ရြယ္ခ်က္ႏွင့္၎၊ ဆရာေတာ္ဇာတိဌာေန၌ ဆရာေတာ္၏ ႏိုင္ငံေရးၾသဇာ မည္၍မည္မွ် စူးရွလႊမ္းမိုးခဲ့သည္ကို စူးစမ္းလိုေသာေၾကာင့္၎ ဆရာေတာ္၏ ပုဂၢိဳလ္ေရးအတြင္းေရးမွဴး ႏိုင္ငံေရးတပည့္ႀကီး ရခိုင္တိုင္းလုံးဆိုင္ရာ တိုင္းရင္းသားအစည္းအ႐ုံးေခါင္းေဆာင္ ဦးထြန္းစိန္ (ဦးနႏၵမာလာ) ထံသို႔ ၁၉၆၉ ခု ဧၿပီလတြင္းက သြားေရာက္ခဲ့ပါသည္။
ထုိအခ်ိန္၌ ဦးထြန္းစိန္မွာ အသက္ ၆၉ ႏွစ္ရွိပါၿပီ။ ဇရာ၏ ထုေထာင္းမႈကို ခံေနရသည္သာမက လဲရာတြင္ ဖိေထာင္းခံသူကဲ့သို႔ ဆီးခ်ဳိေရာဂါ ႏွိပ္စက္မႈကိုလညး တတိတိ ခံေနရပါေသးသည္။ ထို႔ေၾကာင့္ လမ္းပင္ ေကာင္းစြာ မေလွ်ာက္ႏိုင္ေတာ့ပါ။ ဆရာေတာ္အေၾကာင္းႏွင့္ ရခိုင္အမ်ဳိးသားႏိုင္ငံေရးလႈပ္ရွားမႈကို သိပါရေစဟု ကၽြန္ေတာ္ ပန္ၾကားေတာင္းခံမႈေၾကာင့္ သီတင္းတပတ္ခန္႔ ေျပာျပပါသည္။ သီတင္းတပတ္ခန္႔ ဆိုေသာ္လည္း ဇရာႏွင့္ ေရာဂါ လူဆိုးႀကီး၏ မၾကာခဏ ၀င္ေရာက္ေႏွာက္ယွက္မႈေၾကာင့္ ေျဖာင့္ေျဖာင့္တန္းတန္း မေျပာႏိုင္ရွာပါ။ တေန႔ တနာရီ၊ ႏွစ္နာရီခန္႔ ႀကိဳးစားပမ္းစား ေျပာလိုက္၊ အနားယူလိုက္ လုပ္ၿပီးမွ ဤမွတ္တမ္းကို ရယူခဲ့ျခင္းျဖစ္ပါသည္။
ယခုေဖာ္ျပမည့္ မွတ္တမ္းသည္ ဦးထြန္းစိန္ ေျပာျပခ်က္ထဲမွ အေရးႀကီးသည္ဟု ကၽြန္ေတာ္ ယူဆရေသာ ေကာက္ႏုတ္ခ်က္မ်ားသာ ျဖစ္ပါသည္။ မွတ္တမ္းအျပည့္အစုံကို အခါအခြင့္သင့္လွ်င္ တင္ျပပါမည္။
“ဆရာေတာ္၏ စည္း႐ုံးေရး ပရိယာယ္”
ေရာမသမိုင္း၌ ဂ်ဴလိယက္ဆီဇာ အေလာင္းကို ထမ္း၍ ဆီဇာ၏ ညာလက္႐ုံး မတ္အန္ထိုနီက ေရာမလူထုကို စည္း႐ုံးခဲ့ေသာ ႏိုင္ငံေရးပရိယာယ္သည္ ထင္ရွားခဲ့သကဲ့သို႔ ဆရာေတာ္ဦးဥတၱမ၏ ႏိုင္ငံေရးစည္း႐ုံးမႈမ်ား၌ ေထာင္အ၀တ္အစားကို ျပ၍ စည္း႐ုံးေသာပရိယာယ္သည္လည္း ေက်ာ္ၾကားထင္ရွားခဲ့ပါသည္။ ဆရာေတာ္သည္ ဤနည္းကို အႀကိမ္ေပါင္းမည္မွ် သုံးခဲ့သည္ကို မသိပါ။ ယခုေဖာ္ျပမည့္ အျဖစ္အပ်က္သည္ ဦးထြန္းစိန္ကိုယ္တိုင္ ပါ၀င္ခဲ့ရေသာ အျဖစ္အပ်က္ျဖစ္ပါသည္။
အခ်ိန္မွာ ဆရာေတာ္ ဒုတိယအႀကိမ္ ေထာင္ ၃ ႏွစ္ က်ၿပီးစ အခ်ိန္ျဖစ္သည္။ ေနရာမွာ ဟသၤတၿမိဳ႕နယ္ တရားပြဲတစ္ခု၌ ျဖစ္သည္။ ထိုတရားပြဲသို႔ ဆရာေတာ္ ၾကြသြားေသာအခါ တပည့္ ဦးနႏၵမာလာ (ေနာင္-ဦးထြန္းစိန္) မွာ ေနာက္ေတာ္မွ ပါရ၏။ ဆရာေတာ္သည္ တရားေဟာစင္ျမင့္သို႔ တက္သြားၿပီးေနာက္ တရား စ မေဟာေသးဘဲ မိမိကိုယ္ကို လက္ညွဳိးထိုးၿပီး ပရိသတ္အား ေမးလိုက္၏။
“ဘုန္းႀကီး ဘယ္သူလဲ…..သိၾကရဲ႕လား”
စိတ္တက္ၾကြေသာပရိသတ္က “ႏိုင္ငံေက်ာ္ ဦးဥတၱမပါဘုရား” “ႏိုင္ငံေရးဆရာေတာ္ ဦးဥတၱမပါဘုရား”ဟု ေအာ္ဟစ္ေလွ်ာက္ထားၾက၏။
ဆရာေတာ္က အျခားတဖက္သို႔လွည့္ၿပီး ပထမနည္းအတိုင္း ေမးျပန္၏။ ပရိသတ္ကလည္း ပထမနည္းအတိုင္း ေျဖၾက၏။ ထိုအခါ ဆရာေတာ္က “ႏိုင္ငံေရး တရား ေဟာေတာ့ ဘာျဖစ္သလဲ သိၾကရဲ႕လား”ဟု ေမးၿပီး ႐ုံလာေသာသကၤန္းကို ေထာင္အ၀တ္ အစားမ်ားကို ပရိသတ္႐ုတ္တရက္ ျမင္ၾကရ၏။ လွ်ပ္တျပက္ အေျပာင္းအလဲ ျမင္ကြင္းေၾကာင့္ မွင္သက္မိသလို ျဖစ္သြားေသာ ပရိသတ္သည္ ဟာ…ဟယ္….ဟူေသာ အံ့အားသင့္သံမ်ား ျပဳၿပီး ေငးေၾကာင္ေနၾကေလသည္။
ထိုအခိုက္ ဦးနႏၵမာလာသည္ ဆရာေတာ္ သင္ထားသည့္အတိုင္း စင္ေပၚသို႔ လ်င္ျမန္စြာ တက္လာၿပီး “ဗုဒၶဘာသာတို႔ ျမင္ၾကရဲ႕လား၊ မ်က္ႏွာျဖဴအစိုးရ လုပ္ရက္တာ ျမင္ႏိုင္ၾကရဲ႕လား”ဟု သံၿပိဳင္ေအာ္ဟစ္ တိုင္တည္ၿပီး ေမးလိုက္၏။ ဆရာေတာ္က ပရိသတ္ အားလုံးျမင္ႏိုင္ေအာင္ စင္ျမင့္ကို လွည့္ပတ္၍ ျပ၏။
ထိုျမင္ကြင္းႏွင့္ ဦးနႏၵမာလာ၏ က်ယ္ေလာင္စြာ တိုင္တည္ေမးျမန္းသံတို႔သည္ အံ့အားသင့္ေနေသာ ပရိသတ္၏ ႏွလုံးအိမ္ကို ျပင္းထန္စြာ ထိခိုက္နာက်င္ေစဟန္ရွိေလ သည္။ ေယာက်္ားပရိသတ္က မ်က္ႏွာျဖဴအစိုးရကို ေအာ္ဟစ္က်ိန္ဆဲၾက၏။ က်ယ္ေလာင္ေသာ တက္ေခါက္သံမ်ား ထြက္လာ၏။ မိန္းမပရိသတ္ထံမွ ငို႐ႈိက္သံမ်ား ထြက္လာေလ၏။
မိန္းမမ်ားသာမဟုတ္ ဦးနႏၵမာလာအပါအ၀င္ ေယာက်္ားပရိသတ္မ်ားစြာလည္း မ်က္ရည္မဆည္ႏိုင္ၾကေတာ့ေပ။ တခ်ဳိ႕ေယာက်္ားမ်ားမွာ ေဒါသျဖစ္လြန္း၍ ပါလာေသာ ထီးမ်ားကို နီးရာမ႑ပ္တိုင္မ်ားတြင္ ႐ိုက္ခ်ဳိးပစ္ၾကသည္ဟူ၏။
ဆရာေတာ္သည္ ပရိသတ္က နယ္ခ်ဲ႕အစိုးရအေပၚ မုန္းတီနာက်ည္းလာေအာင္ ထိုသို႔လႈံ႕ေဆာ္ေပးၿပီးမွ အမ်ဳိးဘာသာ သာသနာတရားမ်ားကို ဆက္လက္ေဟာေျပေလ သည္။
ဆရာေတာ္၏ ဤနည္းဗ်ဴဟာသည္ နယ္ခ်ဲ႕ဆန္႔က်င္ေရးလုပ္ရပ္မ်ား၌ အလြန္ထက္ျမက္ထိေရာက္ေသာနည္းဗ်ဴဟာ ျဖစ္သည္ဟု ဆိုစမွတ္ျပဳၾက၏။ ဆရာေတာ္ကို ေထာင္ ၃ ႏွစ္ ခ်ခဲ့ေသာ ရန္ကုန္ခ႐ိုင္တရားသူႀကီး “ဆစ္ဇလာ”ကပင္ “ဆရာေတာ္ကို ေထာင္မခ်ဘဲ တရား ၃ ႏွစ္ ေဟာခြင့္ျပဳေစကာမူ ျမန္မာလူထုကို ဤမွ်ထိေရာက္စြာ စည္း႐ုံးႏိုင္မည္မဟုတ္”ဟု ဆရာေတာ္ႏွင့္ ေတြ႕ေသာအခါ ၀န္ခံခ်ီးက်ဴး စကား ေျပာခဲ့ရသည္ဟု ဆိုပါသည္။
“ဘုရားဖူး၍ အျပန္တြင္”
ဆရာေတာ္သည္ ၁၉၃၀ ခုတြင္ အိႏၵိယႏိုင္ငံလုံးဆိုင္ရာ ကြန္ဂရက္ပါတီ ကြန္ဖရင့္သို႔ ဘုရားဖူးခရီးသည္ ၂၀ ခန္႔ႏွင့္အတူ ၾကြခဲ့ေလသည္။ ဦးနႏၵမာလာလည္း ပါရ၏။ ထိုကြန္ဖရင့္ၿပီးေသာအခါ သီဟိုဠ္သို႔ ဘုရားဖူးသြားၾက၏။ သီဟိုဠ္မွ အိႏၵိယသို႔ သေဘၤာျဖင့္ ျပန္လာၾကစဥ္ မွတ္သားဖြယ္ကိစၥတခု ျဖစ္ခဲ့ေလသည္။
ဆရာေတာ္ႏွင့္အဖြဲ႕သည္ အိႏၵိယသို႔ လိုက္ရသေဘၤာလက္မွတ္ မရေသးမီကပင္ ခရီးထြက္မည့္သေဘၤာေပၚသို႔ တက္ၿပီး ေနရာထိုင္ခင္း ယူၾက၏။ ဆရာေတာ္က သေဘၤာခန္းထဲ အိပ္ရာေပၚတြင္ လဲေလ်ာင္းအနားယူေန၏။ ထိုစဥ္ မ်က္ႏွာျဖဴအရာရွိတဦး ေရာက္လာၿပီး ကုန္းပတ္ေပၚရွိသူအားလုံးကို မာန္မဲကာ တံတားေပၚသို႔ ေမာင္းတင္ေတာ့၏။ အေၾကာင္းမသိေသာ ဦးနႏၵမာလာတို႔သည္ လက္မွတ္မပါ၍ ေမာင္းခ်ခံရသည္ထင္ကာ ျပန္လွန္မေခ်ပ မေျပာဆို၀ံ့ဘဲ တံတားေပၚသို႔ ေအာင့္သက္သက္ျဖင့္ တက္ၾကရ၏။ ထိုအရာရွိသည္ မ်ားမၾကာမီ ဆရာေတာ္ထံ ေရာက္လာၿပီး ေျခကို လႈပ္၍ႏိႈး၏။ ဆရာေတာ္ႏိုးလာ၍ ထိုမ်က္ႏွာျဖဴကို ျမင္ေသာအခါ ျခေသၤ့ကဲ့သို႔ က်ယ္ေလာင္ေသာအသံႏွင့္ ဟိန္းေဟာက္လိုက္ေလသည္။ ထို႔ေနာက္ မ်က္ႏွာျဖဴႏွင့္ အျပန္အလွန္ အခ်ီအခ် ေအာ္ဟစ္ေျပာဆိုၾက၏။ ေနာက္ဆုံးတြင္ ထိုမ်က္ႏွာျဖဴအရာရွိ လက္ေလ်ာ့အ႐ႈံးေပးၿပီး သေဘၤာေပၚမွ ဆင္းသြားေလသည္။
ဆရာေတာ္သည္ သေဘၤာေပၚမွ ဆင္းလာၿပီး တံတားေပၚ၌ ရပ္ေနၾကေသာ မိမိအဖြဲ႕သားတို႔ကို ျပန္ေခၚ၏။ မိမိအခြင့္အေရးကို မသိေကာင္းလားဟု အျပစ္လည္း တင္၏။ အျပစ္တင္ရင္း သေဘၤာစီးခရီးသည္မ်ား၏ အခြင့္အေရးကိုလည္း ရွင္းျပေလသည္။ ဆရာေတာ္ရွင္းျပၿပီးမွ သေဘၤာေပၚ ေရာက္ေနေသာ ခရီးသည္တစ္ဦးကို သေဘၤာေပၚမွ ေမာင္းခ်ႏိုင္ခြင့္ မရွိေတာ့ေၾကာင္း ဦးနႏၵမာလာတို႔ သိလာၾက၏။ အပ္ေနေသာ ခရီးသည္ကို လည္း ႏႈိးခြင့္မရွိေၾကာင္း သိလာၾက၏။ ဆရာေတာ္သည္ ႏိုင္ငံေရးကိစၥမ်ားကိုသာ ကၽြမ္းက်င္ႏွံ႔စပ္သည္မဟုတ္၊ အေသးအဖြဲကိစၥမ်ားတြင္လည္း ဗဟုသုတျပည့္စုံေၾကာင္း သိၾကရေလသည္။
ထို႔ျပင္ ဆရာေတာ္သည္ အဂၤလိပ္နယ္ခ်ဲ႕သမားကို ေတာ္လွန္သကဲ့သို႔ နယ္ခ်ဲ႕သမား၏ စ႐ိုက္ျဖစ္ေသာ ႏိုင္ထက္စီးနင္း ျပဳမႈမ်ားကိုလည္း ခ်က္ခ်င္းလက္ငင္း တြန္းလွန္တိုက္ခိုက္တတ္ေၾကာင္း ဤကိစၥတြင္ ေလ့လာေတြ႕ရေလသည္။ ဆရာေတာ္သည္ မတရားအႏိုင္က်င့္ ဖိႏွိပ္မႈေအာက္တြင္ ေခါင္းငုံ႔ခံတတ္ေသာ ကၽြန္စိတ္မ်ဳိးကို မိမိကိုယ္တိုင္လည္း မေမြး၊ တျခားသူမ်ားကိုလည္း မေမြးေစလိုေပ။ ထို႔ေၾကာင့္ မ်က္ႏွာျဖဴအရာရွိ၏ ႏိုင္ထက္စီးနင္း ႐ိုင္းစိုင္းေမာက္မာစြာ ဆက္ဆံမႈကို ငုံ႕မခံဘဲ ျပန္လွန္ဟိန္းေဟာက္ ေမာင္းမဲကာ မဆိုင္းမတြ တြန္းလွန္ခဲ့ျခင္း ျဖစ္ေလသည္။ ဤအျပဳအမူသည္ ဦးနႏၵမာလာ အစရွိေသာ ေနာက္ပါ အဖြဲ႕သားမ်ားအဖို႔ တသက္လုံး မေမ့ႏိုင္ဖြယ္တခု၊ ခ်ီးက်ဴးအတုယူဖြယ္တခု၊ ေနာင္လာ သားေျမးတို႔အား စံနမူနာ ျပစရာ တခုအျဖစ္ က်န္ရစ္ခဲ့ေလသည္။
“ဆရာေတာ္၏ ႏိုင္ငံေရးၾသဇာ”
စစ္ေတြၿမိဳ႕ ႐ူပရပ္ ဇာတိျဖစ္ေသာ ဆရာေတာ္ ဦးဥတၱမသည္ မိမိဇာတိ ရခိုင္အမ်ဳးိသားတို႔အလယ္၌ ႏိုင္ငံေရးၾသဇာ မည္မွ်စူးရွ လႊမ္းမိုးခဲ့သနည္း။ ဤအခ်က္သည္ ရခိုင္အမ်ဳိးသား ႏိုင္ငံေရးေလာက၌ အျငင္းပြားခဲ့ရေသာ အခ်က္ျဖစ္ေလသည္။ အခ်ဳိ႕က ဆရာေတာ္သည္ ရခိုင္ႏိုင္ငံေရးလႈပ္ရွားမႈ၌ မည္မည္ရရ မပါ၀င္ႏိုင္ခဲ့ဟု ဆိုၾကသည္။ အခ်ဳိ႕ကလည္း ဆရာေတာ္၏ ႏိုင္ငံေရးႀကိဳးပမ္းမႈအားလုံးကို ျခံဳၾကည့္ၿပီး ဆရာေတာ္အား ရခိုင္အမ်ဳိးသားေခါင္းေဆာင္ႀကီးအျဖစ္ ခ်ီးေျမွာက္ဂုဏ္ျပဳလိုၾကေလသည္။ ဤေနရာတြင္ စာေရးသူအေနႏွင့္ ဦးထြန္းစိန္၏ ေျပာျပခ်က္မ်ားကို အေျခခံ၍ ဆရာေတာ္၏ ႏိုင္ငံေရးၾသဇာ ရခိုင္အမ်ဳိးသားမ်ားၾကား၌ မည္မွ်လႊမ္းမိုးခဲ့ေၾကာင္း သုံးသပ္တင္ျပလိုပါသည္။
ဆရာေတာ္သည္ စစ္ေတြဇာတိျဖစ္ေသာ္လည္း စစ္ေတြၿမိဳ႕မွ အဂၤလိပ္ လက္ေ၀ခံ အရင္းရွင္ႏွင့္ ေျမရွင္ႀကီးတို႔က ဆရာေတာ္ကို မလိုလားၾကဟု သိရပါသည္။ “ရဟန္းတန္မဲ့ ႏိုင္ငံေရးလုပ္ရသလား” “ရဟန္းဟာ ေလာကီကိစၥမွာ မပါသင့္ဘူး”ဟူေသာ အေျပာအဆို မ်ားႏွင့္ ဆရာေတာ္အား ကဲ့ရဲ႕ပုတ္ခတ္ၾကသည္ဟု မွတ္သားရပါသည္။ ထိုနယ္ခ်ဲ႕ဘက္ေတာ္သားတို႔၏ အခ်ိန္အ၀ါသည္ ထိုေခတ္ စစ္ေတြတြင္ အလြန္အင္အားႀကီးေသာေၾကာင့္ ဆရာေတာ္၏ ႏိုင္ငံေရးၾသဇာမွာ မိမိခ်က္ျမွဳပ္ စစ္ေတြၿမိဳ႕၌ မ်ားစြာ မလႊမ္းမိုးႏိုင္ခဲ့ဟု ဆိုပါသည္။ ထိုအခ်က္ကို ရည္ရြယ္၍ ဆရာေတာ္က “မီးခြက္သည္ ပတ္၀န္းက်င္ကို အလင္းေရာင္ေပးႏိုင္ေသာ္လည္း မိမိအရိပ္ကိုကား အလင္းေရာင္ မေပးႏိုင္၊ ထို႔အတူ ငါလည္း ရခိုင္ျပည္ဖြား ရခိုင္သားျဖစ္ေသာ္လည္း ရခိုင္ျပည္ကို ႏိုင္ငံေရးအလင္းေရာင္ မေပးႏိုင္ခဲ့”ဟု မိန္႔ေတာ္မူတတ္ေၾကာင္း ေျပာပါသည္။
ဆရာေတာ္၏ ေကာက္ခ်က္သည္ ဆရာေတာ္ သက္ေတာ္ထင္ရွားရွိစဥ္က အေျခအေနေပၚ မူတည္၍ ခ်မွတ္ခဲ့ေသာ ေကာက္ခ်က္သာ ျဖစ္ေလသည္။ ထိုအခ်ိန္က ရခိုင္ရွိ ႏိုင္ငံေရးအေျခအေနသည္ ဆရာေတာ္ မိန္႔ၾကားသကဲ့သို႔ အားရစရာ မရွိသည္မွာ အမွန္ျဖစ္ေလသည္။ သို႔ေသာ္ ဆရာေတာ္ေနာက္မွလိုက္၍ ဆရာေတာ္၏ ႏိုင္ငံေရးအယူအဆ၊ လုပ္နည္းလုပ္ဟန္ ပရိယာယ္တို႔ကို ကိုယ္ေတြ႕သင္ၾကားခဲ့ေသာ ဦးနႏၵမာလာသည္ ဆရာေတာ္၏ ၫႊန္ၾကားခ်က္ႏွင့္ ရကၡမ႑လ သာသနဓဇရအဖြဲ႕ အတြင္းေရးမွဴးလုပ္ၿပီး ရခိုင္ေတာင္ပိုင္းတခြင္၌၎၊ စစ္ေတြေက်းလက္ႏွင့္ ရေသ့ေတာင္၊ ဘူးသီးေတာင္၌၎ လွည့္လည္၍ နယ္ခ်ဲ႕ဆန္႔က်င္ေရးတရားမ်ား ေဟာေျပာခဲ့ျခင္းကို ဆရာေတာ္ ျပည့္စုံစြာ မသိခဲ့ေပ။ ဦးနႏၵမာလာသည္ ဦးထြန္းစိန္အျဖစ္ လူ၀တ္လဲၿပီးေနာက္ ဆရာေတာ္၏ တကာတပည့္ စစ္ေတြ ဇာတိ ေရွ႕ေန႔ ဦးျမထြန္းႏွင့္ ေဆြးေႏြးညွိႏိႈင္းၿပီး “ရခိုင္တိုင္းလုံးဆိုင္ရာ ႀကီးပြားေရးအဖြဲ႕ခ်ဳပ္”ကို ၁၉၃၀ ခု ႏိုင္၀င္ဘာလ၌ ဖြဲ႕စည္းႏိုင္ခဲ့၏။ ဦးထြန္းစိန္ တဦးတည္း ဆရာေတာ္၏ နယ္ခ်ဲ႕ဆန္႔က်င္ေရးတရားမ်ားကို မင္းျပားၿမိဳ႕နယ္ တခုလုံး၌ ျဖန္႔ျဖဴးႏိုင္ခဲ့၏။ ထိုအခ်က္မ်ားကိုလည္း ဆရာေတာ္ ျပည့္စုံစြာ မသိရွာခဲ့ေပ။ အေၾကာင္းမွာ ဆရာေတာ္သည္ ၁၉၃၁ ခု ေနာက္ပိုင္းကာလမွစ၍ ပ်ံလြန္ေတာ္မူသည္ထိ ရခိုင္သို႔ မၾကြေရာက္ႏိုင္ခဲ့ေသာ္ေၾကာင့္ ျဖစ္ေလသည္။
ထိုအခ်က္ အဖြဲ႕ခ်ဳပ္သည္ ညီေနာင္ အဖြဲတခုျဖစ္ေသာ “တိုင္းရင္းသား အစည္းအ႐ုံး”ႏွင့္ ၁၉၃၇ ခု ဒီဇင္ဘာလတြင္ တညီတၫြတ္ ေပါင္းစည္းကာ “ရခိုင္တိုင္းလုံး ဆိုင္ရာ တိုင္းရင္းသားအစည္းအ႐ုံး”အျဖစ္ ဖြဲ႕စည္းၿပီး ႏိုင္ငံေရးကို အဆင့္ျမွင့္ႏိုင္ခဲ့ေလသည္။ ထို၀မ္းေျမာက္အားရဖြယ္ အေျခအေနကိုလည္း ဆရာေတာ္ သိခြင့္မရခဲ့ရွာေပ။ ထိုအေျခအေနမ်ားကို စုံလင္စြာ သိႏိုင္ခဲ့ပါမူ “ငါ႔ဇာတိရခိုင္ကို ႏိုင္ငံေရး အလင္းေရာင္ မေပးႏိုင္ခဲ့”ဟူေသာ ၀မ္းနည္းစကားကို ဆရာေတာ္ မိန္႔ၾကားခဲ့မည္ မထင္ပါ။
ဆရာေတာ္သည္ ရခိုင္ႏိုင္ငံေရးလႈပ္ရွားမႈမ်ား၌ မည္မည္ရရ မပါ၀င္ႏိုင္ခဲ့သည္မွာ မွန္ပါသည္။ သို႔ေသာ္ မီးတတိုင္မွ အျခားမီးတိုင္မ်ားသို႔ ကူးႏိုင္သည့္ပမာ ဆရာေတာ္ထံမွ ဦးနႏၵမာလာ အစရွိေသာ ႏိုင္ငံေရး မီးတိုင္မ်ား ပြားၿပီး ရခိုင္တခြင္၌ အလင္းေရာင္ ေပးႏိုင္ခဲ့သည္ကို မည္သူမွ် ျငင္းႏိုင္မည္ မဟုတ္ပါ။
အိႏၵိယကြန္ဂရက္ပါတီ၏ ႏိုင္ငံေရးအယူအဆႏွင့္ နည္းပရိယာယ္တို႔သည္လည္း ဆရာေတာ္ ဦးဥတၱမမွတဆင့္ ျမန္မာႏိုင္ငံသို႔ ဂယက္႐ိုက္ ပ်ံ႕ႏွံ႔ခဲ့သည္ကို ကၽြႏ္ုပ္တို႔ ၀န္ခံရမည္ျဖစ္သည္။ ထိုနည္းတူ ဆရာေတာ္ဦးဥတၱမ၏ ႏိုင္ငံေရးအယူအဆႏွင့္ ျမန္မာ့ႏိုင္ငံေရးလႈပ္ရွားမႈ ဂယက္တို႔သည္လည္း ဦးနႏၵမာလာ၊ ဦးျမထြန္းအစရွိေသာ ဆရာေတာ္၏ ကိုယ္ပြားတပည့္မ်ားမွတဆင့္ ရခိုင္သို႔ ဂယက္႐ိုက္ ပ်ံ႕ႏွံ႔ခဲ့သည္ဟု ဆိုလွ်င္ အလြန္ဆိုသင့္ေသာစကားသာ ျဖစ္ပါလိမ့္မည္။
ဤစကားျဖင့္ပင္ ဆရာေတာ္ဘုရားအား ဤရာျပည့္ႏွစ္တြင္ ဘႀကီး ဦးထြန္းစိန္ကိုယ္စား ခ်ီးေျမွာက္ပူေဇာ္ပါသည္။
ဦးထြန္းစိန္ကား ၁၉၇၃ ခုတြင္ ကြယ္လြန္ခဲ့ရွာၿပီ။ ဦးထြန္းစိန္ကဲ့သို႔ ဆရာေတာ္ကို သိသူ ဆရာေတာ္၏ ႏိုင္ငံေရးတရားကို နာဖူးသူ၊ ဆရာေတာ္ကို ၾကည္ညိဳသူတို႔ကလည္း မိမိတို႔ မွတ္သားခ်က္မ်ားကို ေဖာ္ထုတ္မွတ္တမ္းတင္ၿပီး ဆရာေတာ္အား ဂုဏ္ျပဳပူေဇာ္သင့္ ပါသည္။ ဆရာေတာ္၏ ေက်းဇူးတရားမ်ားအား ကၽြႏ္ုပ္တို႔ တပည့္သားေျမးတို႔အေပၚ၌ ဆပ္မကုန္ႏိုင္ေလာက္ေအာင္ ႀကီးမားလွသည္ မဟုတ္ပါေလာ။
(ေမာင္ဗသိန္း)
By kumara.........26.09.2009

By Pinya Sandra

Burmese Independence banner holder, Asia's one of the brightest stars Rev: U Ottama Arakanese Buddhist monk was born at Akyab now Arakan State capital, by father U Mra Thar Oo and Daw Aung Kyaw Pru in 1879, December 28. He was the eldest son, named Paw Tun Aung. He had a brother named Kyaw Tun Aung
and a sister named Ma Ehin Zoe.
His parents did not send their sons to English Teaching Schools, because they didn't want to be British slaves. The mother had sent them to a private Arakanese school, when Paw Tun Aung passed his 6 standard, and wanted to have further studies, but his parents did not allow it. He tried in many ways to study and even ran away from home to stay with an uncle helping him at his shop. His uncle's wife scolded him of stealing. Then he went back to his parents' home. At 13 years of age his parents sent him to a Buddhist monastery called Shwezardee Kyaung. At that time, it was very popular for Buddhist studies. He studied very profoundly and passed the basic Buddhist theologies and also learned Pali. At the age of 16 years he and his younger brother were ordained as young monks, by their parents. He was named Ottama and his brother was Areya according to Buddhist's rites.
As a young monk he went to Rangoon and then traveled to Moubin, Pegu, Toungoo, Mandalay and Pakhokku. At those places he industriously learned higher Buddhist teaching and further improved his Pali language. One time at Toungoo, he appeared for a basic Buddhist Examination and stood first. As his name was renown in Toungoo, a Shan lady asked him to be her adopted son. He responded '' If you wanted to adopt me, would you send me to Calcutta to have further studies ''. The Shan lady agreed, and he went to Calcutta as a layman studied English and other subjects taught for matriculation examination where he entered for the examination and passed the exam. He returned to Burma and ordained as a young monk again. As he reached the age of twenty, it was the age to be a full-fledged monk; he was ordained inside a '' Thein" obsessing Buddhist prayers and ''kamawar'' by five senior monks. This ceremony was organized by one of his relative who working at Pakhoku Township as Bombay-Burma & Co representative.
After ordained as a full-fledged monk, he came back to Rangoon. From there he went to Calcutta. At that time in India Independence movements they were having a Strike momentum .The great poet Laureate Dr, Rabindranath Ta Goe and C.R Das, inspired politicians, were close friends of Rev: U Ottama. At that time Governor General of India separated the Bengal province to East and west Bengal. Dr. Rabindranath ,C.R Das and Rev:U Ottama led the anti separation movements, Rev:U Ottama who had been actively leading in Indian anti British colonial struggles, deeply considered of his fatherland Burma's wade off the British colonial yoke. At that period a dissent I.C.S named V.N.Gosh who had resigned from service, founded a National college. As he was intimate friend of Rev: U Ottama, he appointed the venerable U Ottama as professor in Pali and Buddhist studies. While he was teaching these subjects, he learned Sanskrit, Bengali, Nagari, Hindi languages and literatures during the years of 1902 through 1905.
In Burma during that period there were no political motives and movements. But young educated Burmese formed an association which was similar to that of young Men's Christian Association (Y.M.C.A) a Buddhist Organization called Young Men's Buddhist Association (Y.M.B.A) by U Ba Pe (renowned Bagyi Ba Pe), U Maung Gyi (M.A), U Sein Hla Aung, their motto was Nationalism, Buddhism, National Culture and Education. When Rev: U Ottama returned to Burma, he enthusiastically helped and guided that Association.
In 1907, January, he went to Japan. In Japan he had contacted with Count Kosin Otarj, Lord Abbot of western Hongonjt Temple and lived with him .Because of count's help Rev: U Ottama was appointed as professor of Pali at NishiHonMoji Buddhist University in Kisto .There he learned Japanese language, customs, cultures, concepts and ideals, Rev: U Ottama studiously learned languages and literatures of world renowned languages. Apart from his native language Burmese, he could read and wrote Pali, Hindi, Bangali, Nagari, Sanskrit, English, France, Tibetan and Japanese.
While Rev: U Ottama was in Japan he frequently met and discussed with Dr.Sun Yat-Sen. At that time he was a dissident, struggling, to form a Republic in China, and about regional and international politics of that time. In 1911, Rev: U Ottama returned from Japan. On the way back to Burma , he visited Korea, China, French- Indo-China(now Vietnam , Cambodia, Laos), after arriving in Saigon,(now Hochi-Min city, Vietnam),he met with prince Myaingwan and his son, who were living in exiled because their revolt against King Mindon of Burma was a failure. Prince Myingwan and his son offered Rev: U Ottama 'soon', and they discussed the political conditions and perspectives of Burma. From there he traveled to Cambodia and Thailand. Form Thailand he went to Bombay and tried to meet the dethroned Burmese King Theebaw, who was under house arrest at Yadanar Gheri, but in vain. In late 1913, he returned to Burma.
While Rev: U Ottama was in Burma, he joined with Y.M.B.A, leaders U May Aung (an Arakanese), U Ba Pe, U Own, U Yan Kyaw (a journalist form Mandalay) for the political activities throughout Burma. Rev: U Ottama wrote articles in The Sun (Thurera) Daily newspaper; to respect and safeguard the nationality, the Buddhist Religion, and fight for freedom from British colonial yoke, to wear home made clothes and boycott foreign utilities.
In early 1912, he went back to Japan for a second time. At that trip he was accompanied by, his sister Ma Eing Zoe and other three youths for studies in Japan. They stayed in Japan for one year studying Japanese language and Industrial know-how, especially weaving.
In late 1914 he went back to Japan for the third time. After staying there for a few months, and on his return, he traveled to United States, Australia and Java Islands (now Indonesia). Rev: U Ottama in early years (that may be in 1903-04) he also visited England, France and other European Countries.
While Rev: U Ottama was in Japan for third time, he wrote a book about Japan in Burmese. That book was printed and published by the Sun press in Rangoon. All the prints were sold out within a few days.
Before, during and after the First World War, (that was from 1913 to 1920). Burmese Independence motives and movements were rising up. Their motto was ''Home Rule", led by Rev: U Ottama and some Buddhist monk ''Sangas", and Y.M.B.A leaders.
In 1920 Rev; U Ottama wrote a letter to, the then '' Lieutenant Governor Sir Reginald Cradock to Get-Out from Burma''. That letter was published in ''The Sun'' Daily, at that time people from the grass root level to the upper echelon had to obey even to a police constable or a ward elder. The whole nation was astonished and astounded of the brave deed of Rev: U Ottama.
Rev: U Ottama went along to every corners of the country, from cities to towns and even to the remote villages. Orientating and organizing the masses to rouse and resist the British colonial rule. In the year 1922, the followers of Rev: U Ottama organized a mass rally at SuuKalatt village, in Dedaye township in Irrawaddy Division. At that meeting Rev: U Ottama's speech was very forceful, vigorous and an insult to the government .The authorities arrested him , and charged him under the seditious Act, Indian Penal Code's section 124(A) and 153(A) by Maubin Dristrict Judge , and sentenced one year and eight months , without labor . The Buddhist monk all over the country protested that punishment, and formed Monk's Unions (Sanghas Thamagees) throughout the country. Women Associations were also formed and demanded for the release of Rev: U Ottama.
Rev; U Ottama, while actively and enthusiastically serving the national politics, he occasionally went to India. In 1920 December when the Burmese student's first Rangoon University strike began, he was in Calcutta. He received a telegram mentioning about the first strike. He was very satisfied and joyful. After he received the news, he promptly returned to Rangoon, and together with the leaders of Y.M.B.A, discussed the regalia, and assisted the boycotters. Emboldened the boycotters to establish National schools through out the whole Country. National schools were established by patriotic elders and boycotters. The boycotters became principals and teachers of those schools.
In early days of 1923, Rev: U Ottama went to England. From there to French, Spain, Switzerland, Sweden, Norway, Portugal and other European Countries to observe study and analogue the political conditions, movement's correlation, between the political adversaries. In 1924 January, he returned to Burma.
In 1920, Y.M.B.A organizations held an annual general meeting in Prome Township. At that meeting, all the participants decided to form a broader organization and they unified the Y.M.B.A associations and formed a General Council of Burmese Association (G.C.B.A).They elected U Chit Hlaing as president. Under the leadership of G.C.B.A, from every corner, people demanded for Home Rule that was for total Independence.
As the demand spread like wild-fire throughout Burma, British Colonial rulers formed an enquiry commission headed by Mr.White. Commission's report did not recommend the Home Rule, instead introduced the Diarchy rule. Among the G.C.B.A leaders, who wanted to accept the Diarchy and who against that system were severed. U Chit Hlaing led the anti-Diarchy boycotter group. Boycotters' G.C.B.A group was associated by 4000 nationalist organizations paying their subscription fees. Those who wanted to cooperate and work together with British led by U Ba Pe, U Pu, and U Maung Gyi (M.A) formed a pro-diarchy group including 21 members. They were called twenty-one party by the public. They made a declaration that they were going to contest for diarchy council.
At one of the mass meeting during September 1924, which was held in Rangoon Rev: U Ottama gave a speech, not to give extra taxes. He was arrested and sent to the Rangoon District Court for sedition, accusing him under Indian Penal Code; section 124(A) sentenced him with rigorous imprisonment for three years. After his confinement in Jail, he again gave speeches at mass rallies. At one of the mass meeting in Bottahtong Pagoda premises. Rev: U Ottama undressed his monk's robes. Under his robe he had his Jail dress.When the public saw that event, ladies, children and even elder men wept, cried and became furious.
Rev: U Ottama followed the methods of Mahatama Gandhi's non-violent and non-cooperation movements while Rev: U Ottama was in India. Rev: U Ottama was once elected as presidents of Hindi Mahar Sevaha Association and India National Congress the leading political organization fighting for independence from British Rule Rev; U Ottama also joined together with Mahatama Gandhi and formed (Sakagraha and Swaraj party and organized anti colonial activities.
Though Rev: U Ottama was a guiding star of Burmese independence after acceptance of diarchy, politicians became antagonists, and political motives deviated.
Those political leaders, who were once disciples of Rev: U Ottama, after accepting diarchy council members and became ministers they ignored him.
In 1930 December Sayar San a Peasant leader and one of the activist members of G.C.B.A led an armed revolt, started from Thayarwaddy District and spread through many parts of Burma. The Government troops had to suppress vigorously for four years, and then it was quelled.
After the years 1930 there came another political issue, that was to separate Burma and India. Rev: U Ottama's did not like the idea of separating Burma and India, which would weaken the strength of the struggle against the British rule. But to be together in unified actions against the British rule. In 1932 December there was a referendum for or against the separation .The whole country voted for unification by more than five hundred thousand against separation. But the diarchy council's majority members decided the separation. Thus Burma was separated from India. The Government of Burma Act was proclaimed, and ruled by 91 departments.
After proclamation of the government of Burma Act in 1935, the country was administered by 91 departments. Many of Rev: U Ottama disciples became, prime ministers, minister's secretaries or legislators, and they administer the country under the governorship of British Governor .They drawn enormous salaries. They became British colonial stooges and ignored Rev: U Ottama.
After 1935, once Rangoon University student leaders and other educated persons and youths formed an organization called "DoBaMa Ase Ayone '', or Thakin Party was formed and they called themselves Thakin in front of their names Thakin mean "Master". They are strong activists against British colonialism. Mr. Maung Hmaing who was a journalist, poet, writer, nationalist and also a politician joined and led the Thakin Party, and named himself ''Thakin Ko Daw Hmaing ''. Rev; U Ottama encouraged them in spite of being physically and mentally ill. In 1938, the third University student's strike started again. This strike spread throughout the country and joined by workers and peasants. It was a national uprising named as the "Thirteen Hundred Revolution ". Thakin mostly young enthusiastic, activists were admired by the masses, as brave ones .They duly respected Rev: U Ottama.
At that time he was suffering from illness and old age. He had diabetes, blood-pressure and other diseases. One time, Rev: U Ottama's disciples did not look after nor take care of him. He roamed the streets wearing ragged robes, and without "THEE" (umbrella) or slippers under the hottest burning tropical sun. Sayadaw's physical and mental health was extremely deteriorating while he was walking along the streets, fell frequently and senseless. Bystanders who knew and respected him took him back to the monastery where he was staying.
After the death of Rev: U Ottama's intimate advocate and comrade U Sein Hla Aung; U Hla Tun Pru (M.A, B.L) advocate (he had a nick name Gautama the other U Hla Tun Pru, a journalist and politician), became closed associate with Rev: U Ottama .Since his college days, he was a very active member of Y.M.B.A. He was a disciple of Rev; U Ottama. When G.C.B.A was formed he served as a legal advisor for G.C.B.A. and took legal responsibilities and traveled to and fro though out Burma. After the split of G.C.B.A Rev: U Ottama was neglected and ignored by the G.C.B.A groups who accepted the colonial government posts and became British stooges .At that time U Hla Tun Pru was residing at 52nd Street in Botahtong Qrs, which was very close to Nyaung Don monastery , where Rev: U Ottama was staying . Sometime Sayadaw without having his 'soon' at the eleventh hour of restricted time at noon. U Hla Tun Pru and his Madam Daw Phwa May had to rush and bought Monhingar from the comer of the street and offered to Sayardaw .Once Rev:U Ottama said to U Hla Tun Pru that some of his disciples, who were great now not even allowed him to enter their homes .Before Sayadaw's demise and suffering severe diseases, Rev: U Ottama called U Hla Tun Pru and some Arakanese leaders and said ''he would be dying soon and wanted my pupils to be united against the fight of the British colonialism till Independence was achieved . Sayadaw had no one to help or care for him. On 7 August 1939 ,Arakanese Monk's Association, held a meeting in Rangoon, decided to take care of Rev; U Ottama and denounced the [Ngapwinsign Group] a political group who were in power and was once Sayadaw's disciples. Arakanese monks admitted Rev; O Ottama to the hospital but he passed away on 9 September 1939.
Two days after Sayadaw's death on 11 September 1939, the First House of Representatives at their meeting forwarded condolence motion, on the death of Sayadaw U Ottama by U Thin Maung of Hanthawaddy North. The motion read ''That this House do place on record its deep sense of regret at the death of revered Sayadaw U Ottama'', one of the highly and widely respected political leaders of Burma and that this expression of condolences to be communicated to the bereaved family and that the sitting of the House be suspended for five minutes as a mark of respect to the late Reverend Sayadaw U Ottama''. The motion was carried and consensually decided. This was the only effort and gratitude toward the Great Leader and Hero of Burma.
Though power mongers and the British colonial stooges neglected Rev; U Ottma's merits, young and beloved ones, Thakins and students, held U Ottama's Memorial Day every year.
During the second world war, and under Japanese occupation Japanese language schools throughout Burma, prescribed a text book in Japanese, a biography of U Ottama ,by the author Meyashita Masami and illustrations by Tanakayu printed in Tokyo , Japan in February 20,1943.
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