The Golden Rock: A Myanmar Marvel
The Golden Rock, also known as Kyaiktiyo Pagoda, is a breathtaking testament to the intersection of nature, faith, and human devotion. Perched precariously on the edge of a cliff in Myanmar's Mon State, this massive golden boulder is a sight to behold. Its allure draws thousands of visitors annually, from devout pilgrims seeking spiritual solace to curious travelers captivated by its unique beauty.

A Balancing Act of Nature and Legend
The Golden Rock defies gravity, seemingly poised on the brink of collapse. Legend has it that a single strand of the Buddha's hair miraculously keeps the boulder in place, a mystical explanation that adds to its sacred significance. Devotees have adorned the rock and the pagoda atop it with gold leaf, creating a dazzling spectacle that shimmers in the sunlight, especially at dawn and dusk.

A Pilgrimage of Faith
Visiting Kyaiktiyo Pagoda is a deeply meaningful pilgrimage for many Buddhists in Myanmar. Many undertake the arduous journey on foot, a testament to their unwavering faith. The path to the summit is lined with vendors selling food, drinks, and religious offerings, creating a vibrant atmosphere.

Religious festivals, particularly in November and December, see a surge of pilgrims. The air is filled with the chanting of monks, the flickering of candles, and the melodious chimes of prayer bells, creating an atmosphere of profound spirituality.

Planning for visit
The Golden Rock is located approximately 210 kilometers from Yangon. Reaching the summit typically involves a drive to the base camp at Kinpun, followed by a ride in an open-air truck or a challenging hike.
Comfortable shoes and ample water are essential, especially for those opting to hike. Accommodation options range from basic guesthouses to more comfortable hotels, catering to diverse needs.

A symbol of faith and resilience
The Golden Rock is more than just a geological wonder; it's a symbol of Myanmar's rich spiritual heritage and the enduring faith of its people. Whether you're drawn by the legend, the stunning vistas, or the profound spiritual atmosphere, a visit to Kyaiktiyo Pagoda is an unforgettable experience.

The Golden Rock: A legend in gold
The Golden Rock, a massive granite boulder covered in shimmering gold leaf, defies gravity by precariously balancing on the edge of a cliff. Legend has it that a single strand of Buddha's hair, enshrined within the pagoda atop the rock, miraculously keeps it in place. This sacred relic, gifted by the Buddha to a hermit and subsequently protected by his descendants, is believed to imbue the rock with its extraordinary position.

A pilgrimage of faith
For Buddhists, Kyaiktiyo Pagoda is a sacred site of immense spiritual significance. Pilgrims undertake arduous journeys to offer prayers, meditate, and apply gold leaf to the rock as an act of devotion. It is believed that visiting the Golden Rock at least once in a lifetime brings blessings and merits.

The site is particularly vibrant during Buddhist festivals, such as the Tazaungdaing Festival in November or December. Thousands of candles illuminate the pagoda, and the air resonates with the chants and prayers of devout pilgrims.

A legacy of endurance
Kyaiktiyo Pagoda has stood for over 2,500 years, a testament to both its enduring strength and the unwavering faith of its devotees. Despite weathering the elements, the rock remains intact, thanks to continuous maintenance and the ongoing contributions of pilgrims who add layers of gold leaf, symbolizing their spiritual connection to the site.

The name "Kyaiktiyo" itself holds significance. In the Mon language, "Kyaik" means "pagoda," "ti" means "hermit," and "yo" means "carry on the hermit's head." Thus, "Kyaiktiyo" translates to "pagoda upon a hermit's head."

Journey of discovery
Reaching the Golden Rock is an adventure. Visitors typically travel to the base camp at Kinpun and then ascend in open trucks along winding roads. From there, they can hike the remaining distance or hire a sedan chair carried by porters.

The journey offers breathtaking views of the surrounding hills, lush forests, and traditional Mon villages, providing an immersive experience into Myanmar's natural beauty and cultural heritage.

Kyaiktiyo Pagoda is more than just a tourist destination; it's a profound symbol of Myanmar's spiritual heritage. The golden glow of the rock at sunrise and sunset, combined with the serene mountain atmosphere, creates an unforgettable experience for all who visit. Whether drawn by its religious significance, its natural wonder, or the allure of its legend, the Golden Rock promises a journey of discovery and reflection. –

References 

–  kyaiktiyopagoda.org
–  Go-Myanmar.com
–  Global New Light of Myanmar

As soon as the YBS bus I rode in halted with a sharp squeal of hastily applied brakes at Marlar bus-stop, I jumped it off. Then, I crossed Pyi road, entered the Yangon University Campus by the gate in front of Yangon University of Economics and took the road leading straight to the Convocation Hall. The road was sheltered by the shady perennial trees which lined it. On the left I saw the Eco-canteen crammed with students and teachers and on the right red-brick residences of professors in large compounds fenced with hedges. The clattering sounds and loud voices of waiters attending to the needs of the customers coming from the canteen died away, as I walked further towards the Convocation Hall.

Soon, I got to the junction of the road and the Adhipati Road (Chancellor Road). I glanced at the Convocation Hall. It stood grave and solemn, preceded by two seated giant lion images. While looking at it, I remembered that Yangon University could build up a reputation as a top university in Asia in the 1950s. Across the Convocation Hall before the Science Hall was the Thit-pok tree, an emblem of Yangon University, tapering up into the sky. A group of students in exuberance of gay spirit was fidgeting with their hand-phones to photograph themselves. Along the pavement of the Adhipati Road before the Arts Hall were Ngu trees in full blossom. The Adhipati Road lined with Yetamar trees was running straight up to the main -gate which opened out into University Avenue. 

Calls of various species of birds rent the hot afternoon air. Now and then, fallen, withered leaves were carried away by eddying winds. The sun was scorching hot against the cloudless sky. In the intense heat, my nerves frayed. So I quickened my steps. In no time, I got in front of the Recreational Centre. Alas! There was a deluge of students- some sitting on the benches under the Gangaw trees before the library, some walking before the Arts Hall and the Science Hall and some gathering around the tea-shops in the Recreational Centre. After casting a sweeping glance at them, I turned into the path leading to the Yangon University Library. The patch of land in front of the library was thick with Gangaw trees heavily laden with flowers. I nosed my way through the students taking shelter under the thick foliage of the trees from the intense heat of the sun and cars parked there. I ascended the library by a short flight of stair-case. At the door, I found an old man wearing rimmed spectacles with a book open on the table placed in front. I wrote down my name and time of arrival and signed in the book and made a bee-line to the counter where staff were sitting. I returned the books I had borrowed to them and went to the catalogue-boxes and rummaged in them for the names of the books I wanted to borrow again.

Then I came down to the reading-room. But, much to my surprise, all the tables in the room were already occupied by students. Some students were with their eyes fixed on the books on the tables before them while some sitting with the open books before them, gazing abstractedly; some were surfing through the internet for the e-books they wanted to read; some in group working on their projects. With no vacant table, I gave up my desire of reading there and took leave.

When I arrived near the gate, I was captivated by the Myazedi stone inscribed pillar (rubbing)and the statue of Sayagyi Zawgyi (U Thein Han) erected there. It is learnt that this four-sided Myazedi stone pillar was inscribed in 1013 A.D in four languages –Myanmar, Pali, Mon and Pyu to record the donation of Prince Rajakumara, son of King Kyanzitha, and that it was the first stone inscription which carried Myanmar alphabets throughout Myanmar history. Sayagyi Zawgyi (U Thein Han), who was eminent poet in our country, succeeded Sayagi U Khin Zaw, whose pen name was ‘K’, who was the first librarian of the Yangon University Library. Successors to Sayagyi Zawgyi were Sayagyi U Taik Soe and Sayagyi U Thaw Kaung. I read the Myanmar version of the stone-pillar and saluted the statue of Sayagyi Zawgyi for his remarkable contributions to the world of Myanmar literature and the Yangon University Library. Then I left the library, saying good-bye to the old man who was standing guard at the door.

In conclusion, I find that the Yangon University Library is one of the longest-standing and biggest well-stocked libraries in Myanmar and that it has been providing many resources to the students and scholars for nearly one hundred years. Especially, at the present time when the student-centred approach is being emphasized at the university, the role of the resource centres like the Yangon University Library become more important. Therefore, I want to suggest here that the Yangon University Library should be upgraded and stocked with more books and made more easily accessible to those who want to use it. 

Photo- Architectural Guide: Yangon

MANLE Sayadaw (1842-1921) and Ledi Sayadaw (1 December 1846-27 June 1923) were contemporary Buddhist monk-scholars who made notable contributions to Buddhist doctrine in their discourses and writings which have enriched Myanmar literature.
In the 17 and 24 November 2024 issues of The Global New Light of Myanmar, I have translated and reproduced the original vernacular two poems (in a sense ‘doggerels’) written by the two revered monks. The poem by Manle Sayadaw deals with the disadvantages, indeed one could say negative consequences of drinking tea. On the other hand, Ledi Sayadaw listed the benefits of drinking tea and complimented the tea drinkers. The two poems appeared one after the other in the booklet Selected Burmese Poems for 1st and 2nd-year students at the University of Mandalay first published in October 1986.
It is presumable that the poem by Ledi Sayadaw praising the benefits of drinking tea was composed by him after he came across the elder (in age) Manle Sayadaw’s poem censuring tea drinkers. In the mid-18th to early 20th century when the two poems were supposedly composed there was no postal service, not to say radio or telegrams (perhaps). Facebook, Viber and WhatsApp were much more than a century away in the future. Hence it must have been several weeks or a few months before Ledi Sayadaw came across Manle Sayadaw’s poem listing the negative effects of tea drinking. Or — this is only a guess — were there literary symposia during the last two kings of Upper Burma? In the days of King Mindon (8 July 1808-1 October 1878, reigned 1853-78) and King Thibaw (1 January 1859-19 December 1916, reigned 1878-85) there could be literary symposia in court. The two Sayadaws must have been between the ages of 22 to 44 (Manle Sayadaw) and the ages of 18-39 (Ledi Sayadaw) during the reigns of Mindon and Thibaw. Did either of the two kings request the two revered monks to compose poems about the advantages and disadvantages of drinking tea? Perhaps or perhaps not.
One wonders what ‘triggered’ Manle Sayadaw to compose the ‘anti-tea-drinking poem’ or for that matter on the off-chance that it
was Ledi Sayadaw who first composed the ‘pro-tea-drinking’ poem what prompted Ledi Sayadaw to do so.
I am not aware whether there were — or not — other poems or indeed discourses by the two revered monks where they did not see eye to eye on things not only about tea drinking but also on other mundane as well as religious matters.
The rivalry between two Buddhist monks of the 15th to 16th centuries: Shin Maharatha Ratthasara and Shin Maha Silavamsa Two Buddhist monks contemporaneously flourished in the mid-15th to early-16th centuries. Their contributions to Myanmar literature are also very significant.
Indeed, it could be stated that they are landmarks in medieval Burmese literature. They were Shin (Shin is not a ‘first name’ as such but an honorific denoting, a learned monk) Maha (Maha is also an honorific generally meaning ‘great’) Ratthasara (1468-1529) (hereafter Ratthasara) and Shin Maha Silavamsa (1453-1518) (hereafter Silavamsa). Silavamsa is 15 years older than Ratthasara.
I have ‘wondered’ above whether Manle Sayadaw and Ledi Sayadaw were requested by the two last Burmese kings to compose on the topic of drinking tea.
But over three centuries earlier in the palace of the then Innwa (Ava) kings there were literary symposiums where the two monks Silavamsa and Ratthasara were (shall we say) enjoined to compose poems, prose and other literary genres before a live audience. Myanmar language and literature scholars throughout the centuries have debated and expressed their views on the comparative literary contributions, styles and merits of the two medieval monks.
Scholars have stated their views as to whose literary work Silavamsa or Ratthasara were ‘better’ or ‘superior’. One epigram whose origin this writer does not know states to the effect that Silavamsa’s literary achievements were like diamonds cutting not merely through baskets (Taung Go Ma Phaut) but through the mountains (Taun Go Phaut Thi).
Hence Silavamsa’s literary products were like diamonds (Sain Kyaut A-thwin Thila Win). In comparison or indeed in contrast Ratthathara’s literary prose and poetry are merely thorn-like tools which pierced baskets but not mountains (Taun Go Ma Phaut Taung Go Phaut Thi Hsu Hsauk Pamar Ratta Tha).
From the above statement, it is clear that the writer(s) of the epigram were of the view that Silavamsa was the ‘superior’ literati.
Was Silavamsa superior in all or most of his literary products compared to Ratthasara? In his most recent book titled (in translation) Myanmar Language: References to Sixty Treatises (published November 2024) Saya Maung Khin Min (Danubyu) (born 2 January1942) quoted Bagan Wun Htauk U Tin (1861-1933) who himself referred to Kinwun Mingyi U Kaung (3 February 1822-30 June 1908).
Kinwun Mingyi stated that Silavamsa’s poetry is good in meaning and is inspiring. Kinwun Mingyi stated though that as to rhyme
and cadence Ratthasara was the superior writer (on page 23 of Maung Khin Min’s book). Almost certainly there could be a comparative commentary on the literary contributions of the two scholar monks of the mid19th to early 20th century (Manle Sayadaw and Ledi Sayadaw) as there were perhaps more extensive analyses and commentaries of the two monk-poet-literati of the mid-15th to early 16th century.
Are there any Master’s or doctoral theses in the Myanmar language in the various Departments of Myanmar comparing the literary contributions of Manle Sayadaw and Ledi Sayadaw? If there are any books or treatises comparing the literary flair, styles and contributions of Manle Sayadaw and Ledi Sayadaw in both Myanmar and even in the English language yours truly would appreciate learning from them.

Source- The Global New Light of Myanmar

WHEN I came out of the lift, I found myself on the bridge-like roofed passageway which connected the lift shaft with the pagoda platform. From the passageway, I got a bird’s eye view of the sprawling Yangon City. I espied in the distance some skyscrapers rising starkly into the sky and a medley of red roofs of the houses hidden amongst the greens of the trees.
The entire landscape was bathing dreamily in the golden rays of the rising sun. Our team headed slowly towards the pagoda glistening in the glow of the morning sun. It was a day to be remembered by our family members, for it was the 79th birthday of our beloved mother. We were now on the platform of the Shwedagon Pagoda to celebrate her birthday.
As it was a weekday, there were only a few pilgrims on the pagoda platform. I saw a couple of lovers paying homage to the pagoda, sitting on the victorious ground (အောင်မြေ ). Buddhists believe that the victorious ground can bring the fulfilment of our wishes. With this thought in our minds, we also sat down on this sacred ground and paid homage to the pagoda wishing that our mother would enjoy good health, happiness and longevity. Then, leaving behind my mother and sisters who were telling beads in the victorious ground, I walked clockwise round the base of the pagoda. I found shrine rooms housing the Kakusandha Buddha, the Konagamana Buddha, the Kassapa Buddha and the Gotama Buddha at the four cardinal points of the pagoda and some rest houses and pavilions surmounted by a multi-tiered roof round the pagoda platform.
Inside these buildings were some devotees meditating, reciting discourses (Sutta) and doing other religious services. While walking, I had a chance to observe the Shwedagon Pagoda at a close range. I was filled with awe and wonderment at the great height of the pagoda and its excellently artistic works. Its body coated in gold plates was erected on three receding terraces. Its part above the bell-shaped dome was decorated with projected bands, upturned and downturned lotus flowers, banana buds, etc. and tapered towards the spire crowned with a gem-studded sacred umbrella. Its base was encircled by 64 small stupas. Some devotees were pouring water over small seated Buddha images next to the planetary posts near the base of the pagoda. The building on the platform which attracted my attention most was the Rakhine Prayer Hall, a pavilion with a multi-tiered roof. It lies between the southern and western covered stairways.
It was built entirely of wood and richly decorated with elaborate and exquisite floral designs. It is said that it was donated by two Rakhine brokers in 1910. I saw the Buddha Museum next to the entrance to the western-covered stairway. Out of curiosity, I entered it and found the walls and the ceiling depicting some episodes of the Ten Major Jataka Stories. Moreover, many antique Buddhist artefacts like Buddha images, miniature stupas etc made of gold and silver were put on display in the showcases.
Then I weaved my way through the buildings on the platform and noticed some Buddha images and small pagodas standing in the yards behind the rest houses and Tazaungs. Among them were the Shin Saw Pu Buddha images, the Naungdawgyi Pagoda and the Shinmahtee Buddha Image. I also noticed some Nat shrines under the Banyan trees growing at the edges of the top of the pagoda hill. It is thought that the Shin Saw Pu Buddha Image was built by Queen Shin Saw Pu while she was living a peaceful life in a make-shift palace not far from the Shwedagon Pagoda after she had handed over her Hamsavati throne to King Dhammaceti, her son-in-law. Legend has it that the Shinmahtee Buddha Image was built by a monk named ‘Shinmahtee’, who was an alchemist, about 1,000 years ago. The Naungdawgyi Pagoda was built by King Naungdawgyi, a son of King Alaungphaya, during the 18th century AD.
I got into a Tazaung in the northeast corner of the precincts. I found there the historic King Thayawady Bell which was decorated with four-lion figures. It was donated by King Thayawady and it weighs 25,940 visses and 49 ticals or 42 tonnes. It was cast in the year 1204 of the Myanmar Era. Its official name is Mahatisadhaghanta. It measures nine cubits in height, five cubits in diameter at the mouth and 15 cubits in circumference. It contains one hundred lines. This bell inscription is about the eulogy on nine attributes of Lord Buddha, benefits of the life of the monks, birth stories of the Buddha, his donations made at the Shwedagon Pagoda, his aspirations to the Bodhisatta etc.
A little down from the platform, there was a shed in which a three-stone inscription was erected near the entrance to the eastern covered stairway. It was the Shwedagon Stone Inscription inscribed by King Dhammaceti in 1485. It is about the history of the Shwedagon Pagoda: the two merchants brothers Tapussa and Ballikha crossed the ocean, came upon the newly-enlightened Buddha in Majjhimadesa and got eight hair relics. On their return to their native Okkalapa, King Okkala and his mother Meihlamu
had the Shwedagon Pagoda built, enshrining these eight hair relics in the relic chamber.
Then, I walked back to the zayat near the victorious ground where my mother and elder sister were waiting for me. We left pagoda at 11 am. On the way back, we stopped over at a restaurant to celebrate our mother’s birthday. We had lunch merrily there. Then, we returned home straight. To conclude, it was worthwhile to visit the Shwedagon Pagoda. We enjoyed a good time on our mother’s auspicious birthday. Moreover, we could earn the merits and also get historical and archaeological knowledge.

Source- The Global New Light of Myanmar

The national-level sporting event was grandly and ceremoniously held at the national stadium on 9 December, where athletes from different regions of the country are currently participating in various sports competitions. In preparation for the games, athletes from each region have been actively training and preparing in their respective sports. The relevant state and regional governments have been providing systematic support, and organizing necessary facilities and resources.
The opening ceremony was will be held with grandeur at the national level, and athletes, sports organizations, coaches, and experts have been diligently working to ensure the event’s success. The national government has placed great importance on the development of the sports sector, which is evident from the extensive coverage in newspapers, sports programmes, and broadcasts, all showing the government’s commitment to enhancing sports in the country.
The national sports competitions were first held in 1992 in Yangon, and the second event was held in 1994, followed by the third event in 1997, also in Yangon. The fourth national sports competition was held in 2015 in the capital, Nay Pyi Taw. This year, in December 2024, the fifth national-level sporting event is being held again in Nay Pyi Taw, with athletes from various regions and states, as well as representatives from government ministries and departments, participating in the event.
The country’s administrative council has emphasized the importance of promoting the health and well-being of all citizens through sports. To achieve this, the government has been actively encouraging the participation of all people in sports, and there are various sports events organized throughout the country in line with the seasons. Additionally, government ministries, departments, universities, and schools regularly organize sports competitions to promote physical fitness and community engagement.
The national sports competition is not just a simple sporting event, but a highly significant national-level event. It is organized with high quality, systematically, and professionally, ensuring that the athletes’ participation is not only about sportsmanship but also about fulfilling their national duty. These competitions inspire love for the country, patriotism, and unity, fostering a sense of togetherness and collaboration. The sports events contribute to peace and harmony, providing an opportunity for citizens to come together for a common cause, and creating an environment where mutual respect and cooperation thrive, leading to a peaceful and prosperous nation.
In the past, Myanmar’s sports world was recognized across Southeast Asia and the wider Asian region for its remarkable achievements in various sports events. Myanmar’s involvement in the Asian Games and other regional sports competitions led to the country gaining recognition and prestige. Athletes from Myanmar proudly represented their nation, carrying the national flag with honour, and participating in competitions where they showcased great skill and determination. Myanmar’s athletes have earned significant respect for their hard work and achievements, and their dedication is widely remembered. Even as they faced challenges, their efforts in representing Myanmar in international sports competitions have made a lasting impact.
Renowned athletes from Myanmar and ethnic nationalities have excelled on the international stage, particularly in Southeast Asia (SEA Games) and Asian sports competitions, earning prestigious awards and recognition.
Notable names include Mi Tone Naw, Shin Bway Ghan, Gracikar, Khin Khin Htwe, Ma Khin Pu, May Thu, Jennifer Tin Lay, and Khin Than Nwe, known for their achievements in athletics. Bo Aye Ko, a celebrated champion, and swimmer Tin Maung Ni, a medallist in swimming. Than Than Swe, a sharpshooter, and Mya Aye, an expert in bar sports. Football champions such as Bogyi Ba Hadu, Ko Ko Gyi, Hla Kyi, Ba Pu, and Khin Maung Tun. (Many notable names of our athletes are still left.) These athletes, along with many other exceptional sportsmen and sportswomen, have brought pride to Myanmar and showcased the high caliber of Myanmar’s talent in Southeast Asia and Asian sports arenas.
As I was drafting this piece, I came across the news that Ye Htun Naing, representing Myanmar at the 15th World Bodybuilding and Fitness Championship held in the Maldives, achieved an extraordinary feat. Competing in the 75-kilogramme men’s bodybuilding category, he outperformed numerous international competitors to claim the first prize and the world champion title. This remarkable achievement filled me with immense pride and joy. I extend my heartfelt congratulations to Ye Htun Naing.
The State Administration Council Government has continued Myanmar’s tradition of honouring athletes who excel at international competitions by awarding medals of gold, silver, and bronze. Similarly, under previous governments, Myanmar athletes who achieved distinction in international competitions, including the Asian Games and Southeast Asian (SEA) Games, were recognized and celebrated at the national level for their remarkable contributions. These commendations highlight Myanmar’s ongoing commitment to honouring its outstanding athletes, past and present, who have brought glory to the nation through their skill and dedication.
The National-Level Sports Festival, marking its Fifth edition, are currently being held from 9 to 20 December 2024. This grand event brought together ethnic brothers and sisters from various regions and states across the country. Participants gathered in an atmosphere of camaraderie, mutual respect, and warm friendships. With a strong spirit of sportsmanship, the festival is showcasing the skills and abilities of athletes in a wide array of competitive sports, aiming to foster unity and excellence.
The development of sports is a reflection of a nation’s progress and the collective spirit of its people. It not only highlights the ability to excel but also fosters the growth of human resources, contributing to the comprehensive development of a country. Moreover, promoting sports serves to elevate the prestige of the nation and its people on both regional and global stages.
Sports also play a vital role in cultivating patriotism and strengthening national unity. By instilling these values, it contributes to the growth of a strong national spirit. Therefore, the advancement of sports should be prioritized alongside education to shape well-rounded individuals.
From an early age, students must be encouraged to engage actively not only in academics but also in sports. Parents and teachers have a crucial role to play in nurturing this balance, ensuring that young people develop the discipline, teamwork, and resilience that sports can provide. The Fifth National Sports Festival is now underway with great anticipation and success. To ensure active participation and outstanding achievements, athletes from various states and regions across the country are diligently participating in the competition.
As the festival is ongoing, athletes are competing and, showcasing their skills and determination. The grand opening ceremony, planned to be held with national-level prestige and grandeur, marked a significant milestone in Myanmar’s sports history. Organizing committees and various teams are currently working tirelessly, making all necessary arrangements to ensure the event’s smooth execution and ultimate success.
The opening and closing ceremonies of the inaugural National Sports Festival are well-planned with national-level grandeur and splendour. Students, performers, and officials from various departments participated and contributed to these events to ensure a flawless presentation. Similarly, preparations were also made for the hoisting of the national flag, as well as the flags of states and regions, which will take place at the Wunna Theikdi Sports Complex, the primary venue for the event.
Adding a spectacular touch to the opening ceremony, a team responsible for aerial displays used helicopters to deliver the flags into the stadium from the sky. This team also conducted rigorous training sessions to execute the task with precision and excellence.
The successful conclusion of the inaugural National Sports Festival, organized with national-level prestige, promises to leave a lasting legacy. State and regional departments that participated actively, alongside their athletes who achieved remarkable success, have yet to honour these achievements. This includes awarding recognition and opportunities for further development, supporting outstanding athletes, and fostering their continued progress in the sports arena.
This event serves as a stepping stone for athletes who will represent Myanmar in the upcoming 33rd Southeast Asian Games in 2025 and other international competitions. It also provides an excellent platform for identifying and nurturing new generations of athletes from various states and regions, creating pathways for them to thrive on the global stage.
The festival, held at the Wunna Theikdi Sports Complex, showcased a vibrant celebration of sportsmanship, including grand opening and closing ceremonies. Athletes, students, artists, and officials have worked diligently to ensure its success, rehearsing tirelessly to deliver flawless performances. Highlights such as aerial displays with flags hoisted by helicopters added a touch of splendour to the ceremonies.
For sports-loving citizens of Myanmar, this festival is a source of immense pride and excitement. Spectators eagerly anticipate the opportunity to cheer on their favourite athletes and celebrate Myanmar’s sports culture and national unity. The festival stands as a beacon of progress, not only for sports but also for fostering national pride and solidarity.
Through meticulous planning and collective effort, the National Sports Festival promises to be a historic milestone, inspiring generations to pursue excellence and uphold the nation’s honour in the world of sports.

Source- The Global New Light of Myanmar

LIFE in a small town is undeniably different from life in a big city, isn’t it? It was around 1994. I was living in a small town and had a brief two-day trip to Yangon. In that small town, I was an English teacher, though not an especially well-known one.

The reason for my visit to Yangon was to meet an English teacher there. His name was U Thein Naing, a respected teacher who was likely about three or four years older than I was. He was also the teacher of my younger siblings who lived in Yangon. I wanted to meet him to explore the possibility of connecting with his network and perhaps arranging some small study circles in Yangon.

After arriving in Yangon, I called U Thein Naing to arrange a meeting. He mentioned that he couldn’t invite me to his house today and suggested instead that I come to the place where he was teaching – at No ( … ) on Kili Road, third floor, at around 2:30 in the afternoon. So, shortly before two, I took a bus from Kyimyindine to Kili Road and found the building he had mentioned. I went up to the third floor, knocked on the door, and a man who seemed to be the host opened it. When I told him I was there to meet U Thein Naing, he welcomed me warmly and led me to the living room. About ten to fifteen minutes later, a group of seven or eight children came out. They were wearing simple clothes — loose shirts and shorts, likely due to the summer heat — and each held some small books.

It seemed they weren’t students who had come from afar but rather children from nearby houses. Like a teacher, I leaned forward to take a closer look at the books the children were holding.

Hmm … it wasn’t a book I recognized. It was definitely not a school textbook. Since I already knew that U Thein Naing taught English, I felt a sudden curiosity about what he was teaching these kids.

Just then, U Thein Naing came out, and we both started walking down the stairs. Before we even reached the bottom, I couldn’t hold back my question any longer. “What do you teach, Saya?” I asked right away. “English,” he replied with a smile. “What kind of English?” I followed up quickly.

He seemed to understand what I was getting at. Reaching into his shoulder bag, he took out a book and showed it to me. “This book,” he said, holding it out in front of me. The moment I saw it, I understood immediately. It was clear why the children from my rural area would never quite catch up with the children in Yangon when it came to English.

Once we reached the ground floor, U Thein Naing continued, “Kids in Yangon often have three English teachers. The first one is the school teacher, who teaches them from the prescribed textbooks. The second one is the tutor outside of school who helps them go over the same textbooks.

And then, there’s a third one — the one like me — who teaches them using international curricula tailored to their age.” I understood. The school syllabus alone wasn’t enough, so they were incorporating international programs alongside it. I began to wonder just how long Yangon had been evolving with this kind of comprehensive English learning system. Meanwhile, U Thein Naing didn’t add anything more, and I found myself lost in thought.

When I returned to my small hometown, I kept thinking about the English teaching system I had experienced in Yangon. I wondered how I could bring something similar to life here. It was early May — summer break — and my tutoring classes were also on hold. Unlike in Yangon, where students continue attending extra courses during the summer, students here only come back for registration when school reopens.

The idea of teaching a syllabus outside of the prescribed schoolbooks was unheard of for both students and parents in my town. However, I was determined not to give up. I decided to start with whatever was possible. Since schools were closed and I didn’t have any students, I turned to one of my nieces, who had just finished her matriculation examination.

I gathered her and a few of her friends, offering to teach them from my Grammar in Use (Intermediate level) for free.

Honestly, I wasn’t sure if this book level was suitable for these students. All I had was this Grammar in Use book and the motivation to teach, so I just started with what I had. Along with my niece, I gathered six female students and began teaching them. Surprisingly, they seemed genuinely interested. The class lasted a little over a month, and they were enthusiastic throughout. Eventually, the school reopened, and other students returned to their regular classes with the prescribed textbooks, so I had to stop the free lessons. What I’ve shared here is a glimpse of how we began introducing international English curricula in our small town.

Thirty years have now passed, and it’s 2024. My small class has grown to about forty regular students, and during the summer break, there are often over sixty attending. None of the parents who bring their children here request that I teach them from the standard textbooks. I accept students who are at least seven years old, so I teach various levels, from Grade 2 up to students who have just completed Grade 12.

Over these thirty years, both parents and the community have come to understand the value of English. Now, people truly recognize its importance. My little class, which I once offered for free, has grown, and there are now three similar classes in this small town alone. While I don’t oppose the government’s textbooks — they still have value and are taught in many tuition centres – there’s also an apparent demand for broader learning. There are even three private schools in this small town now, not counting the others. I think anyone looking at the town’s progress in education over the years would see how much the community’s mindset and priorities have evolved.

In Myanmar, the motivation to learn English has a long history and many reasons behind it. English was introduced during the colonial period and has remained an essential language in the country’s education system.

In recent years, globalization has made English even more important. One key reason is the economic opportunities that come with knowing English. Many multinational companies operate in Myanmar, and fluency in English can lead to better job prospects and higher salaries. In major cities like Yangon, businesses often require employees who can communicate well in English because it is the primary language of international trade and industry.

Additionally, the academic environment has increased the emphasis on learning English. Higher education institutions in Myanmar often use English as the language of instruction, especially in science, technology, engineering, and mathematics (STEM) fields. Students who want to study abroad or at international universities within Myanmar need to have strong English skills, as demonstrated through exams like IELTS or TOEFL.

The role of technology and the internet is also significant. Access to global knowledge and resources is mostly available in English. Students and professionals in Myanmar use the internet to access online courses, research papers, and international publications, all of which require a good command of English.

Another important factor is cultural exchange and the desire for global connectivity. English acts as a bridge that connects Myanmar to the world and facilitates interactions with people from different cultures and backgrounds. This international perspective is particularly appealing to the younger generation, who are eager to explore beyond their borders.

The dedication to learning English also comes from a societal aspiration for progress and development. As Myanmar continues to grow and integrate into the global community, English proficiency is seen as a stepping stone to achieving modernity and advancement.

Parents understand this and invest in their children’s English education to provide them with the necessary skills for the future. In rural areas, where access to quality education and resources can be limited, community efforts and individual initiatives play a significant role. Teachers like me and others bridge the gap by introducing innovative methods and international curricula, ensuring that students in small towns have the same opportunities as those in urban areas.

Despite the enthusiasm for learning English, several challenges remain. Limited resources, especially in rural areas, can hinder the learning process. There is a shortage of trained English teachers and up-to-date materials. However, community-driven efforts and initiatives by local educators have shown promising results in overcoming these barriers.

The government’s role in supporting English education is also crucial. Policies that encourage English learning, provide resources, and train teachers can significantly enhance the quality of education. Collaboration with international organizations and educational institutions can further support these efforts.

In brief, the motivation to learn English in Myanmar is fueled by economic aspirations, academic requirements, technological advancements, cultural exchanges, and societal progress. The journey of diligent study is marked by dedication, innovation, and a collective effort to bridge gaps and create opportunities. As Myanmar continues to develop, English proficiency will remain a vital component of its educational and societal landscape. By addressing challenges and leveraging opportunities, the country can ensure that its citizens are well equipped to thrive in a globalized world.

Source- The Global New Light of Myanmar

IN life, there are often things we believe we are quite skilled at or have mastered, but in reality, our perceptions and judgments can be mistaken. In this context, the Myanmar saying “the teacher doesn’t teach improperly, the student doesn’t learn properly” carries significant meaning, and we should be mindful of it. There is a vast difference in outcomes between those who follow the methods and systems taught by their teachers and those who work without proper guidance or in a haphazard manner. Here, I will share some personal experiences to illustrate just how important it is to learn and develop skills under the guidance of a good teacher and through proper methods.

This happened during my high school years in 10th grade, 1970. After failing the matriculation examination once, I had to return to school for another year in the same grade. Since it was a class full of repeat students, there wasn’t much discipline.

There were about forty students in the class, and during the times when the teacher wasn’t around, the boys would gather at the back of the classroom and chat. I was among them, too.

One day, four students from our class went missing. After investigating, we found out it was Tun Kyi, Tin Aung, Soe Naing, and Myat Tun. In reality, they hadn’t disappeared at all. They were representing our school as the selected athletes for the Badminton competition at the Pathein District Schools Sports Meet. That’s why they weren’t in class; they had gone to Pathein for the competition.

About three weeks later, Tun Kyi, Tin Aung, and Soe Naing returned, but Myat Tun didn’t come back. I asked Soe Naing, and he told me that Myat Tun had been selected as a district-level athlete and was continuing his training in Pathein. He said that if Myat Tun were selected as a permanent Badminton selection for the upcoming Ayeyawady Region Badminton Competition, he would compete, and if not, he would return. Myat Tun ended up missing school for about two months.

Eventually, he came back after being selected as a representative for Pathein District. He returned only after the competitions were over.

One day, during a time when the teacher couldn’t come to class as usual, the students gathered at the back of the room and started chatting. The conversation covered all sorts of topics, and Myat Tun, in his bold manner, began sharing his fresh experiences as a district-level badminton competitor. I was just sitting there, half-listening to his stories. My friends were listening too, but I had a feeling that, like me, they were secretly feeling a bit envious.

As Myat Tun kept boasting, he suddenly challenged us.

He said that anyone brave enough to play badminton against him could do so, and he would give us a 14-point advantage in a 15-point game. He even suggested that we place a wager on the match!

The wager was set at five kyats.

For those reading this today, it’s worth considering how much five kyats meant around the 1970s compared to today’s value. Back then, five kyats held significant value, and its worth in today’s terms would certainly be much higher.

So, dear readers, you can imagine how much that amount could buy at the time.

All of my friends fell silent, deep in thought. As for me, I began to realize that with a 14-point lead, I only needed to score one point to win. No matter how skilled Myat Tun was, even as a district-level athlete, I was confident I could manage at least that one point.

The thought, “I can win this!” filled my mind, and I boldly accepted his challenge, saying, “I’ll play!” Myat Tun, with a smile, said, “Alright, great! Tomorrow morning at 8 am, let’s meet at the court. Just the two of us. I’ll come pick you up from your house.” He set the match.

At that time, our town had an indoor court where youth and middle-aged badminton enthusiasts would gather. It was located at the back of the cinema, and they had converted it into a proper indoor badminton court. The club was known as the “Myoma Badminton Club.”

On the morning of the match, Myat Tun came to pick me up from my house. His appearance was striking — his skin was fair, and he was dressed entirely in white. He wore a white t-shirt, white shorts, white ankle socks, and white canvas shoes, and he even carried a brand-new white shuttlecock in his hand. On the other hand, he held a brand new Yonex racket.

He looked just like a young prince, and that image of him is still vivid in my mind to this day. Let me describe my situation a little as well. I wasn’t someone who knew how to play badminton properly; I just thought I could manage to score that one point.

Unlike Myat Tun, I didn’t have any fancy outfits. I simply wore an old sleeveless vest and a traditional longyi tied up at the waist. Since I didn’t have my own racket, I stopped by Tin Aung’s house on the way to the court and borrowed one from him.

When we arrived at the court, Myat Tun unlocked the door and turned on the lights. On each side of the court were three four-foot fluorescent lights, brightly illuminating the space.

Under the glow of the lights, Myat Tun, dressed all in white, looked every bit like a young prince. On the opposite side, there I stood, barefoot, in my old sleeveless vest and longyi, ready for the match.

You can imagine the contrast, dear readers!

Before the match started, Myat Tun made a request. He reminded me, “Since I’m giving you a 14-point lead, I’ll start with the serve.” I agreed without much thought. And so, the match began.

As soon as it started, Myat Tun scored one point after another, almost effortlessly. It felt like I was being chased around the court like a dog while he, without breaking a sweat, calmly accumulated points.

Meanwhile, I was running from the front to the back of the court, entirely out of breath, while he didn’t even seem to perspire.

By the time he reached 10 points, I was still at zero, and I was already exhausted. Myat Tun, however, appeared as composed as ever. I started wondering if scoring even a single point was going to be possible. Was he really this good? And could I even manage to win one point in this game?

Before long, the score reached 14-14. Up until this point, I hadn’t even returned a serve that landed on Myat Tun’s side of the court. In other words, I hadn’t managed to hit the shuttlecock onto his side to make it fall on the ground. At 14-all, it was clear that whoever continuously scored the following two points would win. Whether he scored two consecutive points or I somehow managed to do so, the victor would be decided in the next few moments.

By now, dear readers, you might already have an idea who was going to win. Yes, I lost. In a 15-point match, I couldn’t even score a single point. After the game was over, Myat Tun walked over to my side of the court, patted me on the shoulder, and smiled like a true victor. I, on the other hand, reluctantly pulled out the five kyat notes I had tucked in my waistband and handed it to him.

That night, I struggled to sleep well, replaying the events of the day in my mind. Myat Tun and I were the same age, physically similar in appearance, and even shared the same classroom. Yet, in this 15-point badminton match, I couldn’t even manage to score a single point against him. I found myself pondering the reasons behind my defeat.

We were both in the same situation: same age, similar bodies, and equal academic standings, as we were both in the tenth grade. So why was it that I failed to score even one point? I continued to question myself, trying to find answers to my thoughts. However, as the night deepened, I still hadn’t reached any conclusions.

The day’s events were etched in my heart, a reminder of the competition and the need to improve.

After a few months, I finally found the answer I had been seeking, and it came from Myat Tun himself.

Here’s how it went: during that summer break, Myat Tun’s family moved to another city. However, his father stayed behind in our town due to work responsibilities. Unfortunately, Myat Tun’s father got married again to a lady in his office, and now he was living with his new wife. Being the eldest in his family, Myat Tun would return to our town about every two months to visit his father for various family affairs. During these visits, he often stayed at my house for about three or four days.

One time, he asked me, “Aren’t you going to learn how to play badminton?” He mentioned that he could teach me. I listened intently as he spoke. He had been away from our class for about two months, participating in a selection process in Pathein District, where he had been training. One day, the Pathein District team travelled to Yangon for further training, coinciding with a time when the Aung San Stadium in Yangon was hosting a workshop with the Chinese Selection Team for national badminton selectors from Myanmar. During that training, they were fortunate enough to receive instruction in badminton techniques and Chinese methods from the national and Chinese coaches. At that moment, China was at the top of the badminton atmosphere across the world.

I have now clearly understood the answer. I have learned the lesson that there is a significant difference between someone who has been properly taught and trained by a good teacher in a systematic way and someone who knows nothing at all, like a complete novice. No matter how similar in age, appearance, or educational qualifications, I have realized that I can never match someone like Myat Tun, who good teachers have taught in a disciplined manner. That’s the answer I’ve come to understand. 

Source- The Global New Light of Myanmar

AVIAN influenza, caused by the H5N1 virus, began spreading globally in 2008. The virus initially spread among animals and then to humans who came into contact with infected animals. Severe cases of avian influenza can be fatal.

In early October, Vietnamese state media reported that dozens of tigers died in southern Vietnam zoos following a bird flu outbreak. Since August, 47 tigers, three lions, and a panther have succumbed to the H5N1 virus at Vuon Xoai Zoo near Ho Chi Minh City and My Quynh Safari Park in Long An province. No human infections were reported.

In 1997, as bird flu claimed lives in Hong Kong, approximately 1.5 million chickens were culled to prevent an outbreak in the region. In early 2004, a significant bird flu outbreak occurred in Thailand, Vietnam, South Korea, and Japan, leading to the deaths of 21 people. According to surveys, between 2003 and 2024, a total of 889 people across 23 countries were infected by the H5N1 virus. Of these, 463 died, representing 52 per cent of those infected, as reported by the World Health Organization.

Currently, people worldwide are facing outbreaks of infectious diseases. Of these, 75 per cent of the diseases that have emerged globally in the past two decades were zoonotic, meaning they were transmitted from animals to humans. As a result, it has become increasingly difficult to separate animal health from human health due to the unexpected rise in infectious diseases.

Biosecurity is crucial in poultry farming. Farmers must follow animal health protocols from relevant authorities to protect both their animals and themselves from dangerous viruses. By prioritizing biosecurity for chickens, ducks, quails, and other livestock, farmers can safeguard their animals and their own health.

The Department of Livestock Breeding and Veterinary in Myanmar has issued guidelines for operating animal farms. Farmers and farm workers must wash their hands with soap after working with chickens, ducks, and quails. Additionally, people should thoroughly cook meat and eggs to ensure they are safe for consumption. Following these practices can help prevent bird flu infections in daily life. 

Practising personal hygiene and keeping poultry farms neat and tidy are crucial to preventing bird flu and cutting the chain of infection in the community. Local authorities have to take preventive measures whenever they receive information about bird flu from all over the world and warn the breeders of bird flu infection in time.

KNOWING idioms is useful in everyday conversation to sound more fluent and natural, as they can convey complex ideas briefly and add a layer of cultural richness to your language, making interactions more engaging and relatable.

ပတ်စာခွာ ဖျာသိမ်း

/ pá sa khwa hpja thein:/

• to the very end.

• to complete a task thoroughly.

• to fully accomplish a task.

• ပြီးဆုံးသည်အထိ ဆောင်ရွက်သည်။

• မြန်မာ့ဇာတ်ပွဲအဆုံးတွင် ဗုံများကို ချိန်ညှိရာတွင် အသုံးပြုသော ပတ်စာကို ခွာထုတ်ရ...ပရိသတ်သုံးတဲ့ ဖျာတွေကိုလည်း လိပ်ရ...

• အလှူအိမ်မှာ ပတ်စာခွာဖျာသိမ်း လုပ်နေ၍ အိမ်သို့ ဒေါ်ကြီး ပြန်မရောက်သေးပါ။

To Detach the Paste from the Drum and to Roll Up the Mat

At the conclusion of a Myanmar theatrical performance, it is necessary to detach the paste used for tuning the drums and to roll up the mats used by the audience.

Therefore, to finish a task completely is referred to as “detaching the paste from the drum and rolling up the mats.”

This Myanmar idiom embodies the importance of completion and closure in any endeavour. When a theatrical performance concludes, it is symbolic of wrapping up the event and signifies that all tasks related to it have been finalized.

This action reflects a broader life lesson about the significance of seeing things through to the end. Whether in work, relationships, or personal projects, completion ensures that nothing lingers or remains unresolved.

The metaphor invokes an imagery of tidiness and responsibility, suggesting that once a commitment is fulfilled, one should take the necessary steps to tidy up and move on to the next chapter. Thus, it underscores the value of closure and the need to complete what has been started.

USAGES:

“Close the book”

Meaning: To end or finish a discussion or activity.

Example: After a long meeting, we decided to close the book on the project.

“Bring it to a close”

Meaning: To conclude something decisively.

Example: It’s time to bring this discussion to a close.

“Tie up loose ends”

Meaning: To complete any remaining tasks.

Example: Before going on vacation, I need to tie up all loose ends at work.

“Put a finishing touch on it”

Meaning: To add the last detail or improvement.

Example: I just need to put a finishing touch on my painting before I show it.

“Wrap it up”

Meaning: To finish or conclude something.

Example: Let’s wrap it up before we run out of time.

“Cross the T’s and dot the I’s”

Meaning: To finish with attention to detail.

Example: Before submitting the report, make sure to cross the T’s and dot the I’s.

“Call it a day”

Meaning: To finish working for the day or to conclude an activity.

Example: It was a long day, so let’s call it a day.

ပတ်ထမ်းတွေ့

/ paat htam twae/

• တစ်စုံတစ်ခုသော အကျိုးကိုမျှော်မှန်း၍ ညောင်ရေပွဲကိုနွှဲရာမှ ပတ်မကြီးဝင်ထမ်းရသကဲ့သို့ အကျိုးတစ်စုံတစ်ရာရမည်ဟု မျှော်မှန်း၍ ပါဝင်   ဆောင်ရွက်ခါမှ ထင်သလိုဖြစ်မလာဘဲ အဆိုးနှင့် ကြုံရသည်။

To Undergo a Queer Punishment of Shouldering a Big Drum

In a fable, a clever judge commanded both the plaintiff and the accused in a defamation case to go around with a large drum hung from a long pole, which they had to shoulder together. Inside the drum was a man instructed to eavesdrop on their conversation.

Thus, to suffer for one’s intervention in a matter, despite having good intentions, is referred to as “undergoing a queer punishment of shouldering a big drum.”

This idiom conveys the irony of becoming entangled in a situation despite intending to provide help or resolution. The fable illustrates how even good intentions can lead to unintended consequences.

The image of shouldering a cumbersome drum emphasizes the burden one bears as a result of meddling or intervening in conflicts that may not directly involve them.

This serves as a warning against overstepping boundaries; the act of eavesdropping and holding the drum becomes a cumbersome, shared punishment, illustrating that good intentions do not always lead to positive outcomes.

Ultimately, it captures the idea that sometimes, it’s better to remain uninvolved rather than bear the unnecessary weight of others’ issues.

USAGES:

“Caught in the crossfire”

Meaning: To become involved in a conflict between two other parties.

Example: She didn’t mean to take sides; she just got caught in the crossfire.

“Burnt by the fire”

Meaning: To suffer negative consequences due to one’s actions or involvement.

Example: He was burnt by the fire when he tried to help them with their problems.

“Too close for comfort”

Meaning: To be entangled in a situation that feels risky or uncomfortable.

Example: Their arguments got too close for comfort, and I had to leave the room.

“Stepping on toes”

Meaning: To interfere in someone else’s affairs or enter their territory.

Example: I didn’t want to step on any toes, but I felt the need to intervene.

“Biting off more than you can chew”

Meaning: To take on too much responsibility or involvement.

Example: He bit off more than he could chew by trying to resolve everyone’s problems.

“A double-edged sword”

Meaning: An action that can yield both positive and negative consequences.

Example: His good intentions were a double-edged sword, creating more complications.

“Playing with fire”

Meaning: To engage in risky or dangerous behaviour that may lead to trouble.

Example: Trying to mediate their argument felt like playing with fire.

ခွာရာတိုင်း

/ hkwar rar tine /

• To compare hoof marks

• To analyze hoof prints

• To examine hoof impressions

When a small buffalo intends to confront a giant buffalo, it examines its own hoof marks in comparison to those of the larger animal.

This allows it to assess its size and strength to determine if it can engage in a competition. Similarly, a person who wishes to break away from their superior is metaphorically said to be comparing their own footprints with those of their superiors.

The idiom “to compare hoof marks” originates from a scenario where a smaller buffalo weighs the risk of confronting a more powerful opponent.

This scenario highlights a universal theme of self-assessment and caution when challenging authority or attempting to elevate one’s status. Individuals often find themselves evaluating their skills, resources, or status against those of others before making significant decisions.

This notion of self-evaluation can apply to various contexts, such as workplace dynamics, personal relationships, or social hierarchies, where one must be mindful of their position before challenging or leaving a situation that entails higher authority or greater experience.

USAGES:

“Know your place”

Definition: Recognize your role within a hierarchy or social context.

Example: It’s important to remember to know your place in the company before critiquing the manager.

“Don’t bite off more than you can chew”

Definition: Avoid taking on a task that exceeds your capabilities.

Example: She wanted to tackle the whole project by herself, but her friend cautioned her not to bite off more than she could chew.

“Cut your coat according to your cloth”

Definition: Live within your means and act according to your resources.

Example: He dreams of driving luxury cars, but he should cut his coat according to his cloth and opt for something more budget-friendly.

“Don’t throw stones if you live in a glass house”

Definition: Refrain from criticizing others if you’re susceptible to similar faults.

Example: He has no right to complain about her actions; after all, don’t throw stones if you live in a glass house.

“Go back to the drawing board”

Definition: Restart a project because the current approach has not worked.

Example: After receiving critical feedback on her proposal, she realized it was time to go back to the drawing board.

“Face the music”

Definition: Confront the consequences of your actions.

Example: After sneaking out last night, he had to face the music when his parents discovered the truth.

“Don’t put the cart before the horse”

Definition: Avoid mixing up priorities or doing things in the wrong order.

Example: We should finalize a business plan before seeking funding; let’s not put the cart before the horse.

“Call it a day”

Meaning: To conclude your work or activity for the day.

Example: It’s been a long day, so let’s call it a day.

Source- The Global New Light of Myanmar

MORALITY means Sila in the Pali Language. Morality denotes being virtuous and abstaining from evil actions, both physical and verbal. It also prescribes virtuous conduct (Carita Sila, စာရိတ္တသီလ)

In our Theravada Buddhism, Morality is based on abstention or avoidance. Morality, which is based on the observance of abstention decreed by the noble Buddha, is Caritta Sila, စာရိတ္တသီလ

Constant observance of the five precepts, etc. (Niece sila, နိစ္စသီလ) is fulfilled through abstentions.

By moral obligations, certain obligations must be fulfilled. In Buddhist ethics, certain moral obligations are incumbent on one, such as paying respects, welcoming, making obeisance, showing reverence and attending to elders who may be senior in age or in status, and one has to fulfil them.

Observing the precepts in abandoning sensual desire. The eight moral precepts consist of the observance of the following factors: -

(1) Abstaining from killing any living being,

(၁) သူ့အသက်သတ်ခြင်းမှ ရှောင်ကြဉ်ခြင်း

(2) Abstaining from taking what is not gives

(၂) ပိုင်ရှင်မပေးသော ပစ္စည်းဥစ္စာကို ခိုးယူခြင်းမှ ရှောင်ကြဉ်ခြင်း

(3) Abstaining from unchastity,

(၃) မမြတ်သောမေထုန်အကျင့်မှ ရှောင်ကြဉ်ခြင်း

(4) Abstaining from telling lies,

(၄) မဟုတ်မမှန်ရသာစကားတို့ကို ပြောဆိုခြင်းမှရှောင်ကြဉ်ခြင်း

(5) Abstaining from taking liquors and intoxicants, which can lead one to forgetfulness,

(၅) မူးယစ်မေ့လျော့စေတတ်သော သေရည်သေရက် မူးယစ်ဆေးဝါးများကို သုံးစွဲခြင်းမှ ရှောင်ကြဉ်ခြင်း

(6) Abstaining from taking food after mid-day,

(၆) နေ့လွဲ ညစာစားခြင်းမှ ရှောင်ကြဉ်ခြင်း

(7) Abstaining from dancing, singing, playing musical instruments, seeing shows, wearing flowers and using perfumes,

(၇) ကခုန်ခြင်း၊ သီဆိုခြင်း၊ တီးမှုတ်ခြင်းတို့ကို ကြည့်ရှုနားထောင်ခြင်းနှင့် ပန်းနံ့သာအမွှေးအကြိုင်များကို ပန်ဆင်လိမ်းကျံ တန်ဆာဆင်ခြင်းတို့မှ ရှောင်ကြဉ်ခြင်း

(8) Abstaining from using high and luxurious beds, seats, etc.

(၈) မြင့်သောနေရာ၊ မြတ်သောနေရာတို့ကို အသုံးပြုခြင်းတို့ကို ရှောင်ကြဉ်ခြင်းတို့ဖြစ်ကြသည်။

Morality is always used to prevent and avoid the unbeneficial Akusala Kamma. Two types of actions may be discerned: -

(1) Action which destroys the unbeneficial and produces the beneficial (Kusala Kamma)

(2) Action which destroys the beneficial and produces the unbeneficial (Akusala Kamma)

There are three kinds of action: -

(1) Physical Action (Kaya Kamma) (2) Verbal Action (Vici Kamma) (3) Mental Action (Mara Kamma)

Character is power in our human society. People are social animals, so it is said that when we live together in the form of society, we need a body of laws to keep peace and ensure justice for all members, without which it would be impossible for society

to function. We can say, therefore, that all of us are under the protection of the law. The noble Buddha speaks about a different form of protection, a far superior one. If we earnestly practice them. They are: -

(1) Hiri (ဟီရိ) = Shame at doing evil (Moral Shame, and မကောင်းမှုကိုပြုလုပ်ရန်ရှက်ခြင်း)

(2) Ottappu (ဩတ္တပ္ပ) = Fear of the results of doing evil (Moral Dread, မကောင်းမှုကိုပြုလုပ်ရန် ကြောက်ခြင်း

Hiri is moral shame or conscience. It wises out of an understanding of what is right or wrong, good or bad, and is developed through a constant application of moral vigilance.

A person who practices Hiri does not do anything rashly or without proper forethought but will always exercise precaution in all actions. Before doing anything, he wisely asks himself, “Is it right or wrong?” “Is it good or bad?”. If he finds it to be wrong or bad, he will not do it, no matter what the temptation. If, however, what he intends to do is right and good, he will make an effort to finish the task and will not give up.

Hiri can be compared to the feeling of being over the fire, which a person who loves cleanliness may experience when he sees something disgusting. He may not, for instance, put his hand into a trash bag full of stinking garbage if he can avoid it.

When he comes across a puddle of mud and dirt, he will stop aside to avoid getting himself and his clothes smudged.

Likewise, an individual who practices Hiri feels disgusted with all bad actions, physical, verbal and mental, and endeavours to avoid them as much as possible.

He does not do such things as stamping his feet before his parents, talking impolitely back at them, or having an unkind and unrespectful thought towards them, for he knows that such as bed and unbecoming of a good Buddhist and would make their parents very unhappy indeed.

Ottappa is moral dread or fear of doing something wrong or immoral. It is the result of a firm’s belief in the doctrine of Kamma, which states that a willful action brings about an appropriate consequence sooner or later.

An individual who has Ottappa is afraid to do evil deeds because he knows that they will bring evil results and unhappiness to himself and others. He will not, on the other hand, hesitate to do the right things, firmly believing that the consequences thereof will be pleasant and beneficial. Unfortunately, people tend to do just the opposite of what they should. They are brave to do evil but afraid to do good.

Ottappa can be compared to the fear of a poisonous snake.

Just as an individual avoids the snakebite, knowing that such is fatal, even so, an Ottappal person tries to avoid evil because he knows that consequences are painful. He does not do wrong things even when he is sure that he will not be caught, for he understands that the law of Kamma operates at all times and in all places. For this reason, also he is encouraged to do good even if no one else notices it or acknowledges his good deeds.

In my opinion, if people practice these two virtues, this world will, indeed, be well protected, and there will be less need for law. No evil deed will be committed even in secrecy. The world will thus be a very happy place for us all. Therefore, the two virtues (Hiri and Ottappa) are the highest ethics or morality for world peace forever.

Ref:

(1) A Dictionary of Buddhist Terms (Ministry of Religious Affairs, Myanmar, 2003)

(2) Basic Buddha Course By Phra Sunthorn Plamintr, PhD (Buddha Dhamma Meditation Centre, USA, 1987

Source- The Global New Light of Myanmar