SIMA (6)

Conclusion

Sømæ is the most critical place for the Buddhist dispensation. In fact, the survival of Buddhism is totally relying upon whether sømæ is to be remaining constantly or disappearing uprootedly from the Buddhist lands. sømæ is a fixed, self-authorised and firm boundary area. Due to a precise jurisdiction and administration of it, no major problem of dispute would affect the area. Therefore the space of it has safe and full of security itself, and any form of destructive elements including the governments are not able to damage it.

According to allowance of the Buddha, the possible minimum size of sømæ is as small as the space which can hold nothing but only 21 monks in it, while the maximum of it is as large as three leagues. However, such a smallest or largest sømæ does not exist in Myanmar. The size of sømæ is normally smaller than the main monastic building in a particular region. All the Myanmar Buddhists deeply value the sømæ as the generation of monks are directly formed incessantly in it. The monks and sømæ cannot be separated each other since they are mutually interrelated. The survival of monk’s lineage is obviously depending on sømæ, and the continued existence of Buddhism is also apparently in the hands of monks. The elder monks have passed their responsibility and noble tasks to the younger monks, hand in hand, generation to generation until now. Finally it is believed that as long as sømæ exists in Myanmar, Buddhism will be surely sustainable all the time on the soil of her.

-----

Selected bibliography

The sources of pæ¹i cannon (texts)

- Cþ¹avagga pæ¹i, 3^rd Ed (1999) Yangon: Win Light Mate Press House

- Mahævagga (Vinaya) pæ¹i, 5^th Ed (1991)   Yangon: Religious Affairs House

- Pariværa pæ¹i, 8^th Ed (1997) Yangon: Religious Affairs Press House

- Pæcittiya pæ¹i, 8^th Ed (1997) (eighth edition), Yangon: Religious Affairs Press House

- Pæræjika pæ¹i 5^th Ed (1979) Yangon: Religious Affairs Press House

The sources of A¥¥hakathæ (commentaries)

- Mahæbuddhaghosa, Bhaddanta (1986) Cþ¹avaggædi A¥¥hakathæ, Yangon: Religious

Affairs Press House

- Mahæbuddhaghosa, Bhaddanta (1986) Ka³khævira¼ø a¥¥hakathæ, Yangon: Religious

Affairs Press House

- Mahæbuddhaghosa, Bhaddanta (1986) Pæcityædi  A¥¥hakathæ,   Yangon: Religious  

            Affair Press House,

-Særiputta thera (1991) Vinaysa³gaha a¥¥hakathæ, Yangon: Religious Affair Press

The sources of ¿økæ (Sub-commentaries) and Ganthantara (treatises)

-Co¹iyakassapathera, Bhaddanta (1960) Vimativinodanø ¥økæ,Vol 2, Yangon: Religious

            Affairs Press House,

-Dhammasiri mahæthera and Mahæsæmi mahæthera (1962) Khuddasikkhæ Mþlasikkhæ 

 ¥økæ, Yangon: Religious Affair Press House

- Taungphila, Sayadaw (1962) Vinayæla³kæra ¥økæ,Vol 1, Yangon: Religious Affairs

            Press House

- Særiputtathera, Bhaddanta (1977) Vinayavinicchaya ¥økæ, Vol 2, Yangon: Religious

            Affairs Press House

General sources

-Sayagyi Goenka (1999) Cha¥¥hasa³gæyanæ CD (version 3) [it embodies all canonical

            texts, commentaries, sub-commentaries and other treatises], India: Vipassanæ

            research institute

-Gombrich. R.F (2006) Theravæda Buddhism (A social history form ancient Benares

            to modern Colombo), 2^nd edition, Abingdon: Routledge Press

- I.B. Horner (1942a) The book of the discipline, Vol 4, London: Humphrey milford

            oxford University  Press Amen House

-- I.B. Horner (1942b) The book of the discipline, Vol 5, London: Humphrey milford

oxford University  Press Amen House

-Spiro, M. E (1982) Buddhism and Society, Los Angeles: University of California

            Press

--Somdet Phra Mahæ (1973a) The Entrance to the Vinaya, Vol 2, Bangkok: Sama¼a

            Choa Mahæmakut Ræjavidyælaya Press

-Somdet Phra Mahæ (1973b) The Entrance to the Vinaya, Vol 3, Bangkok: Sama¼a

            Choa Mahæmakut Ræjavidyælaya Press

-Gethin.R (1998) The Foundation of Buddhism, New York: Oxford University Press

-Misra, G.S.P (1969) The Age of Vinaya, New Delhi: Rashtra Bharti Press

-Thanissaro Bhikkhu (1994) The Buddhist Monastic Code, vol 1, U.S.A: Valley

            Centre (free distribution)  

-Thanissaro Bhikkhu (2007) The Buddhist Monastic Code, vol 2, U.S.A: Valley

            centre (free distribution), 

Burmese sources

- Janakæbhivaµsa Ashin (1959) Ka³khæbhæsæ¥økæ, vol.1, Amarapura: New Burma

            Offset Press  

- Janakæbhivaµsa, Ashin (1959) Ka³khæbhæsæ¥økæ, vol.2,  Amarapura: New Burma

            Offset Press

- Janakæbhivaµsa, Ashin (1973) Pariværabhæsæ¥økæ, Amarapura: New Burma Offset

            Press

- Janakæbhivaµsa, Ashin (1938) Pætimok bhæsæ¥økæ, Amarapura: New Burma Offset

            Press

- Janakæbhivaµsa, Ashin (1966) Mahævaggabhæsæ¥økæ, Amarapura: New Burma

            Offset Press

-Sølænandæbhivaµsa, Ashin (2002) Sømæ Training Course (Burmese version), Yangon: Khaing yee mon Press

.

SIMA (5)

How Myanmar Buddhists regard the sømæ

There are a large number of monasteries, pagodas and sømæs, all of them are supported by the devoted lay people with much appreciation and enthusiasm, throughout Myanmar even in the area of poverty.   A Myanmar maxim connected with offerings goes thus: “Phayar hmar sein, thingyan hmar kathein, swan hamr pein, kyaung hamr thein.” That means “Myanmar Buddhists regard that among the donation to the establishment of pagoda, the donation of diamond at top of the pagoda’s umbrella excels all the other ingredients in the creation of pagoda; among robe-offerings, the kathina-robe-offering is most excellent; Alms-food offered to the monks for the time being while monks are going alms-round is the highest quality among any other offerings of alms-food. In the same way, among the gifts in the construction of monastic building, the gift of sømæ is the noblest performance.” The other proverb, relating to being subtle and difficult, also stands: “Thadar hmar lein, kyaung hmar thein.”  It shows the obscurity and complication of gender during a study of pæ¹i grammar and the convolution and complexity of sømæ consecration.

It is also believed that such kind of opportunity of donating a sømæ could be rarely gained because it is reckoned as sanctity. Only those who had good deed in the past existence are eligible to become a sømæ donor that is what Myanmar Buddhists believe. A few monasteries without sima are still at present in Myanmar owing to the main reasons: poverty and unworthiness. A superstitious thought firmly has occurred to them that if someone, being unworthy to be a donor of sømæ, offers a sømæ he will probably pass away not long before that he is approved as a sømæ donor. In my experience, a sømæ-donor died after he has promised to complete the whole søma building. It is so accidental that some people, who believe themselves undeserved, are amazingly afraid of being a sømæ-donor.

             

        Due to the concept of sanctity, women in most parts of Myanmar never enter the sømæ feeling that they are inferior to men who sometimes come into it. On the other hand, when a formal act of ordination ceremony is performed in a sømæ, a postulant (novice) must be there with his utensils such as robes, alms-bowl and so on. Some people occasionally put their rosary beads, needle, string, etc, into the empty alms-bowl believing that if they use such things taken back from the sømæ, it can protect them from any casualty and danger as the postulant is upgraded from a lower stage of novicehood to a higher stage of monkhood by being recited kammavæcæ by members of the several monks. When the ceremony comes into conclusion, the newly ordained monk, believing him so pure, is let first come out from the sømæ followed by a series of seniority of monks in procession. The women generally spread their shawls and towels willingly on the path on which monks are treading. They remain and use those things unwashed for sometime regarding that anything back from the sømæ is gracious and dignified.

.

SIMA (4)

The functions of Sømæ consecration

            Prior to sømæ consecration, all coming monks must congregate on the demarcated plots respectively on the new-sømæ-would-be, and then recite aviappavæsa sømæsamuþhanana kammavæcæ and samænasaµvæsa sømæsamþhanana kammavæcæ for the purpose of removing the affect of old sømæ lest it would have been consecrated unknown. Nothing is impossible since the Buddhism came into being over 25 centuries back and it diverged and spread out neighbouring countries. Myanmar is one of the closet countries to India, the original place of Buddhism. The existence of several sømæs could be everywhere, but due to poor record no one is sure where they would be. Without doing sømæ removal, if a new sømæ is consecrated overlapping the old sømæ, the consecration is not qualified. Therefore it had better take action the removal of old sømæ whether or not they exist on it.

The recitation takes too long on account of several different methods of removal styles. In my experience of three occasions, each of them took two days long functioning in the morning and evening each of which last round about two hours: approximately eight hours in two days. To assure it, the kammavæcæ is repeatedly recited by the monks on the spots on the demarcated area with numerous methods.

      When the process of sømæ removal has completed, it comes the time of a new sømæ consecration which should be exactly designated at night or early morning in order to avoid of travelling monks. For example, if a sømæ is consecrated in a village which has its own authorised territory, any monks must not be allowed to pass through it during the consecration is in progress. If allowed, it would be unsuccessful. Hence, every possible gateway to it must be guarded from travelling monks. If any monks come, they have to be requested to remain beyond the point until the consecration has come into completion. The nimitta (boundary marks) also should be ready; if water-nimitta is used, the water should be put fully into all the pits at eight directions of boundary line.  When the time comes to consecrate the new sømæ, the signal sound should be made such as making several shots of gun fire, telephoning if accessible and so on.  Then the nimittas and those who guard the nimittas must be ready, and then the monks have to do the announcement of nimittas. One of whom, who knows vinaya very well (vinayadhara monk) performs it by asking the nimitta-guarded-monks standing at each of eight directions of boundary line respectively. It is asked starting from east direction, then going round up to the east again.

After that the consecration of sømæ must be commenced by reciting samænasaµvæsakasømæsammuti kammavæcæ followed by avippavæsasømæsammuti kammavæcæ according to the exact time fixed. As soon as it has been done, the consecration of sømæ has successfully completed. So the signal sound again must be made in order to let the gateway-guarded people know finished, so that the gateway can be opened and the monks if remained there can proceed their journey. The people who guard it also can come back without any worry.

.

SIMA (3)

Preliminary activities for Sømæ consecration

The area of sømæ is determined so that it can accommodate a great number of monks, who are expected to assemble in the sømæ for religious events; if the premises of the monastery is not large enough, normally the area of sømæ is fixed sufficiently for the monks in that vicinity. All the works are under the monks’ management. After making full measurement of the space, the space is needed to be clear such as weeding, cutting the plants, removing any stumps or thorns or roots of the trees and making the ground even and smooth. The space is generally square in size which is lined up with white lime all around at edge and demarcated varieties of plots inside the square area on which the monks are separately sitting while the recitation of kammavæcæ is in progress. The purpose of lining up with white lime is to view clearly the spots at dawn and night owing to its process time. In general the process takes place early in the morning and late evening due to the weather. The minority of monks in Myanmar are still in the position of disliking landed the plots on the land of a new-born sømæ. The majority of Myanmar monks are, however, in fully agreement regarding the plots created on the sømæ land.  The demarcated spots vary depending on the preferences of elder monk who is leading the consecration activity. There are several ways of demarcating plots with lime liquid such as: the method of Kalyæ¼ø stone-inscription, Vinayæla³kæra treatise, keeping abreast, spiral form, moving to and fro, bee-swarm-shape, cross mark, diagonal stripes, and so on.

It is a tradition that the consecrated area must be marked by various objects. In consecration of a sømæ, the area of it is to be marked off with materials called nimitta that means "boundary marks". There are eight types of nimitta described in pæ¹i cannons, namely: the mark of mountain, stone, forest, tree, path, hill-lock, river and water. Any one of eight nimittas allowed by the Buddha is necessary to be placed at the edge of the boundary in eight directions and announced the name of nimitta exactly when a sømæ is being consecrated. Nowadays, however, only two kinds (stone-mark and water-mark) are mainly applied in Myanmar way of sømæ consecration. Even in above two, water-mark is more preferable as there is a huge of crucial issue on the subject of the stone-marks due to different ways of weight-measurement between modern time and ancient period. 

The canonical treatises merely said that the minimum size of stone for sømæ-nimitta must be practically in equivalent to 32 palas. This absolutely confused the monks concerning it at present time. One of the Thai learned monks states that:  “The rock not bigger than a buffalo’s head and not smaller than a weight of 32 palas equivalent to three kilograms approximately can be applied as a stone mark.” Myanmar way of thinking, on the other hand, differs even among scholarly monks. That is the rational main reason why stone-mark is less concerned rather than water-mark.

A chart about the different concepts of pala-measurement will be provided quoted from some books and calculated the exact weight contrasting pala with Myanmar weight and metric system.

No	Pā¹i tradition (Ancient India Weight)	Myanmar Weight	Metric System		Particular scholarly monks
			Kilogram	Gram
1.	32- pala	32- Pissās	52.16	52253.76	(Shwe U Min Sayādaw)
2.	/	16-Pissās	26.08	26126.88	(Samānavāda)
3.	/	12.80- Pissās	20.86	20901.50	(Aññevāda)
4.	/	1.60- Pissās	02.60	2612.68	(Kecivāda)
5.	/	1.28- Pissās	02.08	2090.15	(Aparevāda)

For the water-marks, at the completion of setting plots on the land, several pits are to be dug commonly at the edge of boundary at eight directions in order to put water in them. Once sømæ consecration is being taken, the earth might be not soaked with water, so the water are supposed to be put in the particular pits one or two days in advance in order to be soaked with. If a little amount of water, about deep into the height of sitting frog, remains at the end of sømæ consecration, the consecration is completely successful. The way of using water in terms of nimitta is more convenient and driven away an uncertainty about being invalid of sømæ. The majority of Myanmar senior monks are fully in agreement the water-marks. When all preparations are in due course, the monks around the certain places are to be invited in order that the process of sømæ consecration is inaugurated. The amount of expenses for sømæ consecration ceremony is totally concerned with the numbers of monks to be invited. As a matter of fact, just a number of four monks present at function of it are sufficient to be successful, but if the more monks are present, the more convenient they are. If a smaller number of monks are taking the function, the procedure will take so long, and if a bigger number of monks perform the ceremony, the time duration will be reduced as the monks are responsible to recite kammavæcæ on each and every plot without letting miss any of them. Therefore in Myanmar the monks, as many as possible, are usually invited on the occasion of sømæ consecration. Negotiation, however, how much expense donor or devotees can afford and how many monks and people are intended to participate at the ceremony, is always done beforehand because monks are supposed to be offered requisites, alms-food, etc., and also the invited people have to be treated with meal and snacks.   Depending on their affordable expenses for it, the ceremony of sømæ consecration would be either well known or little known.

.

SIMA (2)

Choosing an appropriate place

The difficulty and discrepancy in the initiation of sømæ is inevitable to some extent. The majority of people in Myanmar are Buddhists so that generally the majority of the villages, towns and cities in Myanmar have monasteries. Depending on villages large or small, the monasteries would be one or more in quantity. People’s concept is that a village with monasteries, sømæ and pagoda is thought to be prestigious and their social and religious activities totally centre on the monastery. Monastery, pagoda, sømæ if possible lake (kyang, kan, phayar), are regarded highly and seen as necessities; sømæ in particular.  A Buddhist trustee in Myanmar is usually organised by the abbot of a monastery for the purpose of every seasonal activity and other affairs of formal act.

If donor of sømæ is ready, the abbot convened a meeting with trustee to choose the convenient place for a sømæ. Sometimes disagreement as to the place of sømæ area occurred in the meeting. Different persons have different likings. This is a major issue which often takes protracted. The abbot, nevertheless, generally solves such kind of problem. Most abbots are well versed in the performances of monk-affairs. When all comes to an agreement the work is implemented unanimously.

The place either sandy or dangerous is not suggested. Dangerous place means that the space on slope, on the bank of river and the place which would probably be devastated by landslide and so forth. By and large the place is recommended east and south to the main monastic building, not north and west to it. When it is thought to be safe, it has reached its conclusion of choosing a place for a sømæ. Then, an approval letter issued by the authority for a place in order to establish a sømæ is essentially necessary. Therefore a proposal for a sømæ is supposed to be sent to the authority concerned in advance. When a complete permission is in hand, it is ready to be running the process of sømæ consecration.

.

SIMA (1)

The salient features of Sømæ consecration in Myanmar tradition in conformity with canonical treatises

*****

Introduction

Sømæ plays a major role for the existence of Buddhism because it brings about the continuous generation of monks and also it is wholly concerned with all of the formal acts of monks. The 'sømæ' is a pæ¹i word which means a jurisdiction consecrated by the order in a suitable place where Buddhist monks basically utilize to assemble and perform any formal acts of order in unison such as Ordination ceremony, uposatha performance, paværa¼æ performance, kathina ceremony and so on. It represents a bounded place exclusively with fully authorization of the order and with the proper permission of authority concerned. 

Twenty years after the Buddha has achieved His enlightenment, the assembly of monks increased in number. It was very difficult to carry out formal acts collectively as the vicinity of residential area was too wide. Therefore the Buddha allowed monks to consecrate sømæ on condition of formal act of Uposatha. The invaluable result of it is that monks could conveniently perform any formal acts of the order in a separated place having a chance not to collect other monks living the outside area of sømæ.

            Being wished to carry out a formal act, the monks have to gather closely, without leaving aside two and half cubits far from one another, in sømæ. While performing it, if they are not close to two and half cubits respectively, the formal act will be invalid due to the divided grouping of the order.

Since ancient time, monks and Buddhist lay devotees in Myanmar have been emphasizing the appearance of sømæ wherever possible. In the period of Sarekhettaræ (Pyay/Prome city at present) dynasty when King Dwuttabaung was ruling over the country, some Arahants consecrated a sømæ at foot of the Myinbahu Mountain which is known as a first sømæ in Myanmar.  In Bagan period, King Aniruddha managed to consecrate a Sømæ in Bagan city which is of 162 cubits in length and 147 cubits in breadth, and also in Innwa period, the monks chaired by Ven Vimalæcæra consecrated a sømæ in Innwa city with 215 cubits in length and 150 cubits in width. Myanmar monks re-ordained in Kalyæ¼ø River in Ceylon; having retrieved back to Myanmar, they consecrated the Kalyæ¼ø Sømæ in Haµsævatø (Bago at present) at the time of King Dhammacetiya. Nowadays due to the gratitude of ancient elder monks a large number of Sømæ can be viewed in different parts of Myanmar which show the strength of Buddhist sovereignty.

           The source materials about this essay in English are hardly within a reach of hand, but a great hold of references in Myanmar version and canonical sources are reliable since those had been written in conformity with the guidance of Lord Buddha. For that reason this essay will be provided with the sources from original canonical texts, Myanmar materials, a few books of English, my own experiences and interviews.


...

အေျခႏွစ္ေခ်ာင္း ကယ္ေကာင္းပါ၏ေလာ ???

 "ဦးဇင္း.. တပည့္ေတာ္မကုိ ႀကိဳက္ေနတာ မဟုတ္လား။ ဒါေၾကာင့္မုိ႔ တပည့္ေတာ္မကုိ ခ်ဳပ္ျခယ္ေနတာ မဟုတ္လား"

အမွတ္မထင္ အေမးခံလုိက္ရသည့္အတြက္ ဦးဇင္းေလး၀ိမလခမ်ာ ေန႔လည္ေၾကာင္ေတာင္ မုိးႀကိဳးပစ္ခံလုိက္ရသလုိ မူးကနဲ မုိက္ကနဲ ျဖစ္သြားသည္။ ေမွ်ာ္လင့္မထားသည့္ ေမးခြန္းျဖစ္သည့္အတြက္ ပုိခံစားရသည္။ ေမးရက္လုိက္ေလျခင္း။

ဦးဇင္းေလး၀ိမလႏွင့္အဂၤါေမာင္သည္ ဇာတိတူျဖစ္သည္။ ထုိ႔ေၾကာင့္လည္း သူ႔အေၾကာင္းကုိ အဂၤါေမာင္ေကာင္းေကာင္းသိသည္။ သူသည္ ရုိးသားသည္။ ေအးေအးေဆးေဆးေနတတ္သည္။ ကူညီတတ္သည္။ သနားတတ္သည္။ အားနာတတ္သည္။ သူသည္ ဇာတိရပ္ရြာမွထြက္ခြါလာၿပီး ရန္ကုန္ၿမိဳ့ရွိ စာသင္တုိက္တစ္ခု၌ ပရိယတၱိစာေပမ်ားကုိ သင္ယူေနသူျဖစ္သည္။ ထုိေက်ာင္းတုိက္အတြင္းတြင္ အနယ္နယ္အရပ္ရပ္မွ ဆြမ္းေကၽြးဆြမ္းကပ္လာၾကသည့္ ဒကာ ဒကာမမ်ားအတြက္ ဧည့္သည္ေက်ာင္းေဆာင္ သီးသန္႔ရွိသည္။ ဧည့္သည္မ်ားသည္ ဆြမ္းကပ္ရင္း ဘုရားဖူးရင္းလာၾကသည့္အတြက္ သီတင္း တစ္ပတ္ ႏွစ္ပတ္ခန္႔ ၾကာရွည္စြာ တည္းခုိ ေနတတ္ၾကသည္။

ဦးအုန္းေမာင္+ေဒၚသိန္းၾကည္တုိ႔သည္ အဂၤါေမာင္တုိ႔ရြာႏွင့္မုိင္ ၂၀ ခန္႔ကြာေ၀းေသာ ရြာတစ္ရြာမွ လင္မယားစုံတြဲျဖစ္သည္။ အဂၤါေမာင္တုိ႔ႏွင့္နယ္တူသည္။ ရပ္ရြာဇာတိကြဲသည္။ သူတုိ႔တြင္ သားေယာက်္ားမရွိ။ ေအးခင္ ေအးတင္ ေထြးခင္ဟူေသာ သမီးမိန္းခေလး သုံးေယာက္သာ ရွိသည္။ တစ္ေန႔တြင္ ထုိလင္မယားစုံတြဲသည္ ဦးဇင္းေလး၀ိမလရွိရာ ရန္ကုန္စာသင္တုိက္သုိ႔ ဆြမ္းလာကပ္ၾကသည္။ နယ္တူျဖစ္သည့္အတြက္ ဦးဇင္းေလး၀ိမလႏွင့္ထုိလင္မယားတုိ႔သည္ အရင္းႏွီးႀကီးရင္းႏွီးသြားၾကေလသည္။

ထုိရင္းႏွီးမႈကို အေၾကာင္းျပဳ၍ ေဒၚသိန္းၾကည္သည္ ရန္ကုန္သုိ႔ မၾကာခဏအလည္အပတ္လာေရာက္တတ္သည္။ ဘုရားဖူးခရီးလာရင္း ကုန္ကူးကုန္၀ယ္ျပဳလုပ္သည္။  ရန္ကုန္လာတုိင္း ဦးဇင္းေလး၀ိမလရွိရာ ေက်ာင္းတုိက္၌တည္းခုိသည္။ တစ္ခါလာရင္ သမီးတစ္ေယာက္ ေခၚလာသည္။ ေႏြရာသီ စာသင္ရပ္နားခ်ိန္ႏွင့္ႀကဳံလွ်င္ ဦးဇင္းေလး၀ိမလသည္ ထုိသားအမိတုိ႔ကုိ က်ိဳက္ထီးရုိး သာမည ေမာ္လၿမိဳင္စသည့္ ဘုရားဖူးခရီးမ်ားလိုက္ပုိ႔ေလ့ရွိသည္။ အခ်ိန္ၾကာလာသည္ႏွင့္အမွ် ဦးဇင္းေလး၀ိမလသည္ ေဒၚသိန္းၾကည္တုိ႔ သားအမိအားလုံးႏွင့္ ေမာင္ႏွမပမာ ရင္းႏွီးသြားေလေတာ့သည္။

သမီးအငယ္ဆုံးေထြးခင္သည္ ဆယ္တန္းအဆင့္ေရာက္ရွိေနၿပီ။ သမီးလတ္ေအးတင္ခမ်ာမွာေတာ့ ဆယ္တန္းခဏခဏက်သည့္အတြက္ ပညာေရးႏွင့္အက်ိဳးမေပးဟုဆုိကာ ေက်ာင္းထြက္ၿပီးမိဘမ်ားကို ကူညီလုပ္ကုိင္ေပးေနသည္။ အႀကီးမ ေအးခင္ကေတာ့ ဆယ္တန္းေအာင္ျမင္ၿပီး သံလ်င္သမေကာလိပ္၌ ေက်ာင္းတက္ေနသည္။ ေအးခင္သည္ ေက်ာင္းပိတ္ရက္၌ ဦးဇင္းေလး၀ိမလထံသုိ႔ အလည္အပတ္လာေရာက္တတ္သည္။ တစ္ခါတစ္ရံ မိန္းခေလး သူငယ္ခ်င္းမ်ားျဖင့္လာသည္။ တစ္ခါတစ္ရံ ေယာက်္ားေလးသူငယ္ခ်င္းမ်ားျဖင့္လာသည္။ တစ္ခါတစ္ရံ ေကာင္ေလးတစ္ေယာက္ႏွင့္အတူ ေပါက္ခ်လာတတ္သည္။

ေအးခင္သည္ ေက်ာင္းၿပီးဆုံးၿပီး ဒီဂရီဘြဲ႔တံဆိပ္ ရရွိသြားၿပီျဖစ္သည္။ ၿမိဳ့၌ ႏွစ္မ်ားစြာေနၿပီးသည့္ေနာက္ ၿမိဳ့ကုိ ခင္တြယ္သြားသည္။ မိဘရပ္ထံ၌ အေျခခ်ေနထုိင္လုိစိတ္မရွိေတာ့ေပ။ ထုိ႔ေၾကာင့္ ဘြဲ႔ႏွင္းသဘင္အၿပီးမွာ  ရပ္ရြာသုိ႔ ခဏျပန္ၿပီး ရန္ကုန္၌ အလုပ္လုပ္မည္ဟု အေၾကာင္းျပကာ မိဘတုိ႔ကုိ ခြဲခြါ၍ ရန္ကုန္သို႔ ျပန္ဆင္းခဲ့ေလသည္။

ေအးခင္သည္ အႀကီးဆုံးသမီးျဖစ္သည့္အေလ်ာက္ မိဘအိမ္၌ေနထုိင္စဥ္ စံျပသမီးႀကီးျဖစ္ခဲ့သည္။  အေနအထုိင္က်စ္လစ္သည္။ ဆယ္တန္းေအာင္သည့္တုိင္ ရည္းစားထားဖုိ႔ လုံး၀စိတ္မ၀င္စားခဲ့ေပ။ လာေရာက္ခ်ဥ္းကပ္သူတုိ႔ကုိ ေအာ္ဟစ္ ေငါက္ငမ္းၿပီး အိမ္ျပန္လာတတ္သည္။ မိဘက အကဲစမ္းလုိသည့္အတြက္ ေယာက်္ားေလးေတြအေၾကာင္းေျပာသည့္အခါမွာပင္ မိဘတုိ႔ကုိ မေျပာရန္ တားျမစ္တတ္သည္။ ထုိ႔ေၾကာင့္လည္း မိဘတုိ႔သည္ ေအးခင္အေပၚ ရာႏႈန္းျပည့္ယုံၾကည္ေနၾကသည္။ ဘယ္ေနရာေရာက္ေရာက္ ေအးခင္တစ္ေယာက္ ေပါက္လြတ္ပဲစားမျဖစ္ဟူ၍ ေလွနံဓါးထစ္ မွတ္ထားလုိက္ၾကေလသည္။ 

" "အေမ.. အေဖ..'' သမီး ရန္ကုန္မွာ အလုပ္ေကာင္းေကာင္း ရွာေတြ႔ထားၿပီးၿပီ။ တစ္လကုိ စရိတ္ၿငိမ္း ၃ သိန္းေလာက္ရမယ္။  သမီး သူငယ္ခ်င္းေတြႏွင့္အတူလုပ္ရမယ္။ အလုပ္ရုံမွာ အိပ္ အလုပ္ရုံမွာစား။ အားလုံးအဆင္ေျပတယ္။ သမီးကုိ ရန္ကုန္မွာ အလုပ္လုပ္ဖုိ႔ ခြင့္ျပဳပါ"

ထုိသုိ႔ေသာ ေအးခင္၏ စကားမ်ားေၾကာင့္ မိဘမ်ားက စိတ္ခ်လက္ခ်စြာျဖင့္ ေအးခင္ကို ရန္ကုန္သုိ႔ သြားခြင့္ျပဳလုိက္ေလသည္။  ေအးခင္တစ္ေယာက္ ရန္ကုန္ကုိျပန္ဆင္းလာသည္ကုိ ဦးဇင္းေလး၀ိမလ လုံး၀မသိလုိက္ရွာေပ။  ေအးခင္ ရန္ကုန္ျပန္ေရာက္ၿပီး ႏွစ္လေက်ာ္ၾကာ၍  အေနအထုိင္အဆင္မေျပျဖစ္ကာ ဆင္းရဲဒုကၡေရာက္ေနသည့္အခါမွပင္ ေအးခင္ ရန္ကုန္ျပန္ေရာက္ေနေၾကာင္း ဦးဇင္းေလး၀ိမလ သိရွိခြင့္ရလုိက္ေလသည္။

အနီး၌ရွိေနေသာ ဦးဇင္းေလး၀ိမလႏွင့္အဆက္အသြယ္မလုပ္ေသာ ေအးခင္တစ္ေယာက္ နယ္မွ သူမအေမႏွင့္ေတာ့ အဆက္အသြယ္ရွိပုံရသည္။  ေဒၚသိန္းၾကည္မွ ဦးဇင္းေလး၀ိမလထံဖုန္းဆက္ၿပီး သူ႔သမီးကုိ ၾကည့္ရႈေစာင့္ေရွာက္ထားေစလုိေၾကာင္း၊ ရန္ကုန္ေရာက္ေနတာ ႏွစ္လေလာက္ရွိေနၿပီျဖစ္ေၾကာင္း၊ မၾကာခင္ရက္အတြင္း ဦးဇင္းေလးထံေရာက္လာမည္ျဖစ္ေၾကာင္း၊ အစစအရာရာ ေျပာဆုိဆုံးမႏုိင္ပါေၾကာင္းျဖင့္ ဖုန္းဆက္အကူအညီေတာင္းလာသည္။ ဒုကၡေရာက္မွ ကူညီမဲ့သူကုိ သတိရျခင္းသည္ လူတုိ႔၏သေဘာတံထြာပင္တည္း။

နဂုိကမွ အကူအညီေပးတတ္ေသာ သနားညွာတာတတ္ေသာ ဦးဇင္းေလး၀ိမလသည္ ေအးခင္ကုိ အကူအညီေပးဖုိ႔ စဥ္းစားရေလၿပီ။ ေအးခင္ကုိ ေက်ာင္းအတြင္းဧည့္ေဆာင္၌ လက္ခံထားဖုိ႔ရန္မွာ ေရရွည္အေနအားျဖင့္ မသင့္ေတာ္ေပ။ ရန္ကုန္၌လည္း ဦးဇင္းေလး၏ အသိမိတ္ေဆြ တစ္အိမ္မွ မရွိေခ်။ ေအးခင္ကုိ မကူညီႏုိင္ျပန္ပါကလည္း မိေ၀းဖေ၀းေအးခင္တစ္ေယာက္ ဘ၀လမ္းစေပ်ာက္သြားမွာ စုိးရိမ္ရသည္။ အေတြးပြါးရေလၿပီတည္း။

ကံအားေလ်ာ္စြာပင္ တုိက္အုပ္ဆရာေတာ္၏ မယ္ေတာ္တုိ႔အဖြဲ႔ ဘုရားဖူးေရာက္လာၾကၿပီး ဘုရားဖူးအဖြဲ႔ျပန္သြားၾကေသာ္လည္း မယ္ေတာ္မွာ နားနားေနေန ရန္ကုန္မွာ ေနဦးမည္ဟု သိရသည္။ ထုိ႔ေၾကာင့္ ဦးဇင္းေလး၀ိမလသည္ ထုိတုိက္အုပ္ဆရာေတာ္၏ မယ္ေတာ္ထံသြားၿပီး ေအးခင္အတြက္ အကူအညီသြားေတာင္းသည္။ တုိက္အုပ္ဆရာေတာ္ကုိလည္း အသိေပးေလ်ာက္ထားလုိက္သည္။ မယ္ေတာ္ကလည္း သူႏွင့္အတူအေဖာ္ရ၍ ၀မ္းသာစြာ လက္ခံသည္။ စာသင္တုိက္အတြင္းရွိ ဧည့္ေက်ာင္းေဆာင္၌ မယ္ေတာ္ႏွင့္အတူ ေအးခင္ အတူတူေနေလသည္။ ေအးခင္အတြက္ ဦးဇင္းေလး၀ိမလ တဒဂၤစိတ္ေအးရေလၿပီတည္း။

အစပထမ၌ ေအးခင္သည္ မယ္ေတာ္ႏွင့္အတူ ခပ္ကုတ္ကုတ္ ေနထုိင္ေလသည္။ သုိ႔ေသာ္ အေနၾကာလာသည္ႏွင့္အမွ် အေနအထုိင္ေဖာက္လာေလသည္။ အျပင္ထြက္တာ မ်ားလာသည္။ အသြားအလာ စိပ္လာသည္။ တစ္ခါတစ္ရံ ေယာက်္ားေလးသူငယ္ခ်င္းမ်ားကုိ စာသင္တုိက္အတြင္းသုိ႔ ေခၚေဆာင္လာသည္။ တစ္ခါတစ္ရံ ေယာက်္ားေလးမ်ားႏွင့္အတူတူအျပင္ထြက္လည္ၿပီး ညမုိးခ်ဳပ္မွ ျပန္ေရာက္လာေလသည္။ ပုိ၍ဆုိးသည္မွာ ေအးခင္ႏွင့္ေကာင္ေလးတစ္ေယာက္ အျပင္မွာ မၾကာခဏတစ္တြဲတြဲလုပ္ေနျခင္းကုိ ေတြ႔ျမင္ေနရျခင္းပင္ျဖစ္သည္။

ေအးခင္သည္ သူေနထုိင္သည့္ေနရာကုိပင္ ဘုန္းႀကီးေက်ာင္းဟု မထင္မွတ္သေယာင္ရွိေနေလသည္။ မယ္ေတာ္ႀကီး၏ ရင္းႏွီးမႈကို အခြင့္ေကာင္းယူၿပီး ဆုိးခ်င္တုိင္းဆုိးေနေလသည္။ ေအးခင္ကုိ ဟုိေနရာမွာေတြ႔ခဲ့သည္၊ ဒီေနရာမွာ ေတြ႔ခဲ့သည္၊ ဘုရားေစာင္းတန္းအတြင္းမွာပင္ သူ႔ေကာင္ေလးႏွင့္ခ်စ္ရည္လူးေနၾကသည္ဟူေသာ သတင္းေပးစကားမ်ားသည္ ဦးဇင္းေလး ၀ိမလ မၾကားခ်င္မွ အဆုံးျဖစ္ေလသည္။ ေနာက္မွ တစ္ဆင့္စကားျဖင့္ သိရွိရသည္မွာ ေအးခင္တစ္ေယာက္ ရန္ကုန္ဆင္းၿပီးကထဲက ထုိေကာင္ေလးႏွင့္အခန္းငွားၿပီး အတူတူေနခဲ့ၾကသည္တဲ့။ အလုပ္အကုိင္အဆင္ေျပႏုိးႏုိးနဲ႔ အခ်ိန္ေတြသာ ကုန္ဆုံးသြားခဲ့သည္၊ အလုပ္လက္မဲ့ပင္ျဖစ္ေနခဲ့ၾကသည္တဲ့။ ထုိ႔ေၾကာင့္ ႀကံရာမရသည့္အဆုံး ဦးဇင္းေလး၀ိမလထံ အကူအညီေတာင္းခဲ့ျခင္းျဖစ္သည္တ့ဲ။ ရင္ေလးဖြယ္ပင္တည္း။

ေအးခင္၏ မေကာင္းသတင္းမ်ား၊ သူ႔ေကာင္ေလးႏွင့္ေန႔စဥ္တစ္ပူးတြဲတြဲ လုပ္ေနျခင္းမ်ားကုိ ၾကားသိရွိၿပီး ဦးဇင္းေလး၀ိမလက ေအးခင္ကုိ ေခၚကာ ဆုံးမစကားဆုိေလသည္။ တနယ္တေၾကးမွာ ေနထုိင္ရတဲ့အခါ ထိန္းထိန္းသိမ္းသိမ္းေနသင့္ေၾကာင္း၊ မိန္းခေလးဆုိတာ ပန္းေကာင္းတစ္ပြင့္ျဖစ္သင့္ေၾကာင္း၊ တစ္ခ်က္ကေလးမွားသြားရင္ တစ္ဘ၀လုံး ပ်က္စီးသြားႏုိင္ေၾကာင္း၊ နယ္က မိဘႏွစ္ပါးမ်က္ႏွာကုိ ေထာက္ထားသင့္ေၾကာင္း၊ အခုေနတဲ့ ေနရာက ေက်ာင္းတုိင္ဘုန္းႀကီးႏွင့္မယ္ေတာ္တုိ႔ကုိလဲ မ်က္ႏွာမပ်က္ေစသင့္ေၾကာင္းမ်ား၊ ေနာက္တစ္ခါရႈပ္ရႈပ္ေပြေပြသတင္းၾကားရင္ မိဘႏွစ္ပါးကုိ အသိေပးမည္ျဖစ္ေၾကာင္းမ်ားကုိ ဦးဇင္းေလး၀ိမလက ေအးခင္အား သတိေပးဆုံးမေလသည္။ ထုိအခါ၌ ေအးခင္သည္ အထက္ကေရးခဲ့သည့္အတုိင္း ကက္ကက္လန္ေအာင္ ဦးဇင္းေလး၀ိမလအား ရန္ေတြ႔ျငဴစူေနေလေတာ့သည္။

"ဦးဇင္း.. တပည့္ေတာ္မကုိ ႀကိဳက္ေနတာ မဟုတ္လား။ ဒါေၾကာင့္မုိ႔ တပည့္ေတာ္မကုိ ခ်ဳပ္ျခယ္ေနတာ မဟုတ္လား"

ဦးဇင္းေလး၀ိမလ စိတ္အညစ္ႀကီးညစ္သြားေလေတာ့သည္။ ေအးခင္သည္ တစ္ဇြတ္ထုိးဆန္လြန္းလွသည္။ စကားကုိ အဆင္ျခင္မဲ့စြာ ေျပာေလသည္။ ေက်းဇူးဆုိသည့္စကားကုိ ေမ့ထားဟန္ရွိသည္။ အခ်စ္အတြက္ မ်က္စိကန္းသြားျခင္းပင္ျဖစ္မည္။ သူ႔မိဘႏွစ္ပါး မ်က္ႏွာကုိ ေထာက္ထားၿပီး ေအးခင္အား ဦးဇင္းေလး၀ိမလ ေငြေၾကးအကုန္အက်ခံကာ ကူညီေပးခဲ့သည္။ ဧည့္ေက်ာင္းေဆာင္၌ သူေနခြင့္ရရန္ ဆရာေတာ္ႏွင့္မယ္ေတာ္တုိ႔အား အသနားခံ ခယေတာင္းပန္ခဲ့ရသည္။ သူ႔ဘ၀ လုံၿခဳံေစေရးအတြက္ ဦးဇင္းေလး၀ိမလ အၿမဲတမ္းစဥ္းစားေနခဲ့ရသည္။ ထုိသည္ကုိ ေအးခင္တစ္ေယာက္ သိဟန္မတူ။ သူထင္ရာကုိသာ တစ္ဇြတ္ထုိး ျပဳလုပ္ေနေလေတာ့သည္။ 

သုံးလခန္႔ ေနထုိင္ၿပီးေနာက္ ေအးခင္တစ္ေယာက္ သူ၏ အမ်ိဳးသမီးသူငယ္ခ်င္းတစ္ေယာက္ႏွင့္အတူ အခန္းငွားၿပီး ေနထုိင္ေတာ့မည္ဟုဆုိကာ ထုိစာသင္တုိက္မွ ထြက္ခြါသြားေလသည္။ တုိက္အုပ္ဆရာေတာ္ကိုလည္း ကန္ေတာ့သြားသည္။ မယ္ေတာ္ႀကီးကိုလည္း ကန္ေတာ့သြားခဲ့သည္။ ၿပီးေနာက္ ဦးဇင္းေလး၀ိမလကုိလည္း လာကန္ေတာ့သည္။ မွားခဲ့တာရွိရင္ ခြင့္လြတ္ဖုိ႔အေၾကာင္း၊ ေစာင့္ေရွာက္ေပးခဲ့တဲ့ အတြက္ ေက်းဇူးတင္ေၾကာင္း၊ သူ႔အတြက္ အသုံးျပဳထားသည့္ ပုိက္ဆံကုိလည္း အဆင္ေျပရင္ လာဆပ္မည္ျဖစ္ေၾကာင္းျဖင့္ သူေျပာခ်င္တာ ေျပာဆုိၿပီးေနာက္ ထြက္ခြါသြားေလသည္။ သို႔ေသာ္ သူ႔မ်က္ႏွာၾကည့္ရသည္မွာ မႈန္ရီရီပင္ျဖစ္ေလသည္။

ေႏြကာလေရာက္ၿပီမုိ႔ ပထမျပန္စာေမးပြဲမ်ား ၿပီးဆုံးေလၿပီ။ စာသင္တုိက္ႀကီး၏ ပုံမွန္လည္ပတ္မႈကုိ အနားေပးထားခ်ိန္ျဖစ္သည္။ ထုိအခ်ိန္၌ စာသင္သားမ်ား မိဘရပ္ထံသို႔ ျပန္လုိက ျပန္ႏုိင္ၾကသည္။ မျပန္ခ်င္ကလည္း နားနားေနေန စာသင္တုိက္အတြင္းမွာပင္ ေနထုိင္ႏုိင္ၾကသည္။ ဦးဇင္းေလး၀ိမလသည္ သူ၏ဇာတိရပ္ရြာသုိ႔ အဂၤါေမာင္ႏွင့္အတူျပန္ခဲ့ၾကေလသည္။ ရပ္ရြာသုိ႔ေရာက္ၿပီး တစ္ပတ္ခန္႔အၾကာ၌ ေအးခင္၏ မိဘမ်ားဆီသုိ႔ အဂၤါေမာင္ႏွင့္အတူ သြားခဲ့ၾကေလသည္။

ထုိရြာေရာက္ေရာက္ခ်င္း ရြာဦးေက်ာင္း၌ခဏနားၿပီး ေအးခင္၏ မိဘမ်ားအိမ္သုိ႔ အဂၤါေမာင္ႏွင့္ပင္ အတူတူသြားခဲ့ၾကေလသည္။ ရည္ရြယ္ခ်က္ကေတာ့ အားေပးစကားေျပာေပးဖုိ႔ပင္ျဖစ္သည္။ အလႅာသလႅာပစကားေျပာရင္း ေအးခင္တစ္ေယာက္ ရန္ကုန္မွာ အဆင္ေျပေၾကာင္း၊ ေနေကာင္းက်န္းမာေၾကာင္း၊ အလုပ္အကုိင္ရ၍ စာသင္တုိက္အတြင္းက ေျပာင္းေရႊ  ့သြားၿပီျဖစ္ေၾကာင္း၊ သူအကူအညီလုိရင္ ကူညီေပးဖုိ႔ အဆင္သင့္ျဖစ္ေၾကာင္း၊ သူ႔အတြက္ ဘာမွ ပူပင္စရာမလုိေၾကာင္း စသည့္ အျပဳသေဘာစကားမ်ားဆုိဖုိ႔ပင္ျဖစ္သည္။ ထုိစကားမ်ားကို ၾကားရၿပီး ေအးခင္၏ မိဘမ်ား ၿပဳံးေပ်ာ္ေနေလာက္သည္ဟုလည္း စိတ္တြင္းမွ ေတြးေတာေနမိသည္။

သုိ႔ေသာ္...

အထင္ႏွင့္အျမင္သည္ စင္စင္ႀကီးလြဲေနေလၿပီတည္း။ သူတုိ႔ခင္းက်င္းေပးသည့္ ေနရာမွာ ထုိင္လုိ႔မွ မၿပီးေသးခင္ ေအးခင္၏အေမက ဦးဇင္းေလး၀ိမလအား စကားစစ္ထုိးေလေတာ့၏။

"ဦးဇင္းလုပ္ရပ္က ေကာင္းသလား။ အကူအညီလုိလုိ႔ အားကုိးတႀကီး ခခယယေတာင္းမိပါတယ္။ အခုလုိ လုပ္စရာလား။  သမီးႏွင့္ဦးဇင္းက တူတန္လုိ႔လား။ သမီးကေကာ ဦးဇင္းကုိ ႀကိဳက္ဦးမတဲ့လား။ ေသခ်ာစဥ္းစားၿပီးလဲ လုပ္ပါ ဦးဇင္းရယ္။ ကိုယ့္ကို အားကုိးၿပီး မွီခုိလာတဲ့သူကုိ အခုလုိ မဖြယ္မရာ ခ်စ္ေရးႀကိဳက္ေရး ေျပာသင့္သလား။ ဦးဇင္းမုိ႔လုိ႔ေနာ္။ လူသာဆုိရင္ တပည့္ေတာ္မအေၾကာင္း ေကာင္းေကာင္းသိသြားမယ္"

ေအးခင္၏ အေမတစ္ေယာက္ ရပ္ေ၀းမွေမာပန္းစြာလာေရာက္သူအား ဆီးႀကိဳၿပီး ေျခေထာက္ျဖင့္ ကန္ေၾကာက္ေနေလၿပီ။ ဦးဇင္းေလး၀ိမလ၏ အရႈိက္တည့္တည့္ပင္ျဖစ္သည္။

"ဒကာမႀကီး ဘာစကားေတြေျပာေနတာလဲ"

"မသိခ်င္ေယာင္ေဆာင္မေနပါနဲ႔။ ဦးဇင္းလုပ္ရပ္ ဦးဇင္းကုိယ္တုိင္ သိမွာပါ"

ဦးဇင္းေလး၀ိမလ သေဘာေပါက္လုိက္ပါၿပီ။ ေအးခင္၏ လက္ခ်က္ပင္ျဖစ္မည္။ ေအးခင္၏ သတင္းအမွားေပးမႈကုိ သူ၏ မိဘႏွစ္ပါး ယုံစားမိေနျခင္းပင္ျဖစ္မည္။ သူတုိ႔၏ သမီးအတြက္ ဦးဇင္း၀ိမလကိုပင္ ေပၚတင္ႀကီးက်ိန္ဆဲေနေလၿပီ။ ေၾကာက္မက္ဖြယ္ေကာင္းေလစြ။ လူေတြရဲ့ အတၱမ်ားပင္တည္း။ အကူအညီလုိ၍ တစ္စာစာ ပူဆာတုန္းကလည္း သူတုိ႔မိသားစု၊ အကူအညီယူတုန္းကလည္း သူတုိ႔မိသားစုပင္။ အခုလဲ အျဖစ္မွန္ကုိ မသိဘဲ အၿငိဳးႀကီးစြာ ရန္ေတြ႔ေနျပန္ေလၿပီ။ အဂၤါေမာင္လည္း စိတ္ကသိကေအာက္ျဖစ္သြားသည္။ သူငယ္ခ်င္းျဖစ္သူ ဦးဇင္းေလး၀ိမလ၏ စိတ္ဓါတ္ကို အဂၤါေမာင္အသိဆုံးပင္ျဖစ္သည္။ ဦးဇင္းေလး၀ိမလသည္ ကူညီတတ္သည္။ ရုိင္းပင္းတတ္သည္။ ၿပဳံးရႊင္စြာ ေနတတ္သည္၊ ေဟာ့ေဟာ့ရမ္းရမ္းလည္းမရွိေပ။ အဂၤါေမာင္လည္း မေနသာ၍ ၀င္ေျပာလုိက္မိသည္။

"ဒကာမႀကီး.. အဲဒီလုိ မေျပာပါနဲ႔႔။ ဦးဇင္းသူငယ္ခ်င္းအေၾကာင္း ဦးဇင္းအသိဆုံးပါ။ ေအးခင္အတြက္ သူ ခခယယ ဆရာေတာ္ဆီခြင့္ေတာင္းၿပီး စာသင္တုိက္အတြင္းမွာ ေနခြင့္ရေအာင္လဲ လုပ္ေပးခဲ့တယ္။ လုိအပ္တဲ့အကူအညီေတြကုိလဲ ေငြေရးေၾကးေရးကအစ အမ်ားႀကီးေပးခဲ့တယ္။ အခု ဒကာမႀကီးတုိ႔က ေအးခင္ရဲ့စကားကိုဘဲ ယုံၿပီး တစ္ဘက္သတ္ႀကီး ဦးဇင္းေလး၀ိမလကုိ စြပ္စြဲေျပာဆုိေနတာ။ အမွန္ဆုိ ေအးခင္ဆုိးခဲ့ေပခဲ့ေလခဲ့လုိ႔ ဦးဇင္းေလး၀ိမလက ဆုံးမစကားဆုိခဲ့တာပါ။ အဲဒါကုိ ေအးခင္က မႀကိဳက္လုိ႔ သူထင္ရာေလ်ာက္ေျပာေနတာပါ"

"ဦးဇင္း ၾကားကေန ၀င္မေျပာပါနဲ႔။ ဒီကိစၥက ဦးဇင္းႏွင့္ဘာမွမဆုိင္ပါဘူး။ တပည့္ေတာ္မတို႔မိသားစုႏွင့္ ဦးဇင္းေလး၀ိမလအၾကား ျဖစ္ပ်က္တဲ့ကိစၥပါ"

"ေအးေလ.. ဒါျဖင့္လဲ.. ေျပလည္ေအာင္ေျပာၾကဆုိၾကေပါ့။ ဦးဇင္းတုိ႔ကေတာ့ ဒကာမႀကီးတုိ႔ကုိ ၀မ္းသာအားရေတြ႔ခ်င္ၾကလြန္းလုိ႔ လာခဲ့ၾကတာပါ"

ဦးဇင္းေလး၀ိမလကား မ်က္လႊာကုိ ခ်ထားၿပီး တည္တည္ၿငိမ္ၿငိမ္ပင္ျဖစ္သည္။ အဂၤါေမာင္သာ သူ႔ေနရာမွာဆုိ အေျခအေနပုိဆုိးမွာ ေသခ်ာသည္။ ယခုပြဲကုိ သူထိန္းထားႏုိင္သည္။ အေျခအတင္ စကားေျပာမေနေပ။ ေအးခင့္အေမကုိ စိတ္ႀကိဳက္ ေျပာခြင့္ျပဳထားေလသည္။ သူ၏တည္ၾကည္မႈသည္ ေလးစားဖြယ္ေကာင္းေလစြ။ ေအးခင့္အေမ၏ အျပစ္တင္စကား အားလုံးၿပီးဆုံးသြားမွ ဦးဇင္းေလး၀ိမလက စကားစဆုိေလသည္။

"ဒကာမႀကီး.. ဦးဇင္းက ကိုယ့္လိပ္ျပာ ကိုယ္ယုံတယ္။ စိတ္လဲသန္႔တယ္။ အခုကိစၥဟာ အထင္လြဲမွားမႈသာျဖစ္တယ္။ ဘယ္သူမွန္တယ္ ဘယ္သူမွားတယ္ဆုိတာကုိ ဦးဇင္းမေျပာလုိပါဘူး။ ဒကာမႀကီး ရန္ကုန္ေရာက္ရင္ ဦးဇင္းတုိ႔ စာသင္တုိက္က စာသင္သားရဟန္းသာမေဏ အားလုံးကို ေမးၾကည့္ပါ။ ၿပီးေတာ့ ဒကာမႀကီးရဲ့ သမီး ေအးခင္ကုိလဲ ေခ်ာ့ေမာ့ၿပီး ေမးၾကည့္ပါ။ ဒကာမႀကီးတုိ႔ နားလည္လာလိမ့္မယ္လုိ႔ ဦးဇင္းေမွ်ာ္လင့္ပါတယ္။ ကဲ.. ဦးဇင္းတုိ႔ ျပန္ၾကြေတာ့မယ္။ ရြာဦးေက်ာင္းဆရာေတာ္နဲ႔ေတာင္ စကားေအးေအးေဆးေဆး မေျပာျဖစ္ခဲ့ေသးဘူး။ ကိစၥအားလုံး ေျပေျပလည္ျဖစ္ၿပီးမွဘဲ ျပန္ေတြ႔ၾကတာေပါ့"

ထုိကဲ့သုိ႔ ေျပာဆုိႏႈတ္ဆက္ၿပီး ေအးခင္မိဘအိမ္မွ ျပန္လာခ့ဲၾကသည္။ ေအးခင္၏ မိဘမ်ားသည္ ေရတစ္ခြက္ေလာက္ ဧည့္ခံတုိက္ဖုိ႔ေနေနသာသာ ရွိခုိးအရုိအေသကိုပင္ မျပဳခဲ့ၾကေပ။ အတၱႏွင့္မာန ေပါင္းစပ္လုိက္သည့္အခါ လူသတၱ၀ါတုိ႔၏ စိတ္သည္ ေၾကာက္မက္ဖြယ္ေကာင္းေလစြ။ အျပန္လမ္း၌ ဦးဇင္းေလး၀ိမလသည္ စကားအနည္းငယ္မွ်မဆုိဘဲ ေရငုံႏႈတ္ပိတ္ျဖစ္ေနေလ၏။ ထုိရြာဘုန္းေတာ္ႀကီးေက်ာင္း၌ တစ္ညက်ိန္းစက္ၿပီး ေနာက္တစ္ေန႔မနက္ ေစာေစာထကာ မိမိတုိ႔ဇာတိရပ္ရြာသို႔ ျပန္ခဲ့ၾကေလေတာ့၏။ အေျခႏွစ္ေခ်ာင္းကို အကယ္ေကာင္းခဲ့သည့္ ဦးဇင္းေလး၀ိမလသည္ ဘ၀မွာ မႀကဳံႀကိဳက္ခဲ့ဖူးသည့္ ျပႆနာႀကီးႏွင့္ ႀကဳံခဲ့ရေလၿပီ။ စိတ္ဓါတ္မ်ား က်ခဲ့ရေလၿပီ။ လူ႔သေဘာမ်ားကို အံၾသခဲ့ရေလၿပီ။ တည္ၾကည္ေနသည့္ သူ၏စိတ္အစဥ္ကုိ ေအးခင္၏ မိသားစုမ်ားက ရုိက္ခ်ိဳးဖ်က္ဆီးပစ္လုိက္ၾကေလၿပီတည္း။

သာသနာေတာ္ကုိ ၾကည္ညိဳ အားကုိးၾကသည့္ မိသားစုပင္ျဖစ္လင့္ကစား မိမိတုိ႔၏ မိသားစုအေရးႏွင့္ပတ္သက္လာလွ်င္ သာသနာ့မ်က္ႏွာ၊ ေက်းဇူးရွင္မ်က္နွာ၊ ပတ္၀န္းက်င္ မ်က္ႏွာကုိ အေလးဂရုမျပဳၾကေတာ့ဘဲ ဆင္ကန္းေတာတုိးသကဲ့သို႔ ထင္ရာျမင္ရာကုိသာ ျပဳလုပ္တတ္ၾကသည့္ လူ႔အတၱ လူ႔မာနတုိ႔ကုိ သင္ခန္းစာယူရင္း ဤပုိ႔စ္ကုိ ေရးသားလုိက္ရျခင္းပင္ျဖစ္ေပေတာ့သည္။  ။


စာၾကြင္း။
ေနာက္ဆုံးၾကားသိရသည္မွာ ေအးခင္သည္ ထုိေကာင္ေလးႏွင့္ပင္ အိမ္ေထာင္က်ၿပီး ကေလးတစ္ေယာက္ရေနၿပီျဖစ္ေၾကာင္း၊ သူ၏ လင္ေယာက်္ား၊ သူ၏ မိဘမ်ားႏွင့္အတူ ဦးဇင္းေလး၀ိမလထံ လာေရာက္ၿပီး တရႈပ္ရႈပ္ငုိေၾကြးကာ သူတုိ႔အမွားမ်ားကုိ ခြင့္လြတ္ေပးေစလုိေၾကာင္း၊ သမီးအပူမိၿပီး ၾကမ္းတမ္းစြာ ေျပာမွားဆုိမွား ရွိခဲ့သည္မ်ားကို ေတာင္းပန္ေၾကာင္း၊ ေနာက္ေနာင္ကိုလဲ ဦးဇင္းေလး၀ိမလႏွင့္ မိသားစုကဲ့သုိ႔ပင္ ခ်စ္ခ်စ္ခင္ခင္ေနခ်င္ေၾကာင္း၊ ထုိအေၾကာင္းမ်ားကို အဂၤါေမာင္အားလည္း ရွင္းျပေပးေစလုိေၾကာင္းစသျဖင့္ ဦးဇင္းေလး၀ိမလအား လာေရာက္အသနားခံေၾကာင္း သိရွိရေလသည္။ ဦးဇင္းေလး၀ိမလသည္လည္း  နားလည္စြာ ေခါင္းညိတ္လက္ခံလုိက္သည္ဟူသတတ္။ ။

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