U Thaw Zin - Legendary Burmese warrior

A sample of military poetry

The world is a world of war.

The world is always at war.

The world is peaceful only through war. It lives only through war. The day there is no war is the day the world dies.

The world is made up of heat and cold. Heat is called una and cold is sita. You can call it whatever you want in your own language. However, the world is made up of heat and cold.

The symbol of heat is the sun.

The symbol of cold is the moon.

The sun is hot. The moon is cold.

The world cannot exist with just heat from the sun. The world cannot exist with just cold from the moon. The world can only exist with heat and cold.

Living beings also live because of heat and cold. Hot must be hot. Cold must be cold. Only when hot is hot, and only when cold is cold can living beings live. If there is only heat or only cold, they will surely die.

The world exists because of heat and cold. And so do beings. And that's not all. The feelings of beings are also these two.

The sign of heat is suffering.

The symbol of cold is happiness.

Beings can only live by experiencing suffering or happiness. Sometimes they want to experience suffering. They feel it. Sometimes they want to experience happiness. They feel it. No one can live without suffering. Sometimes they want to experience happiness. Likewise, no one can live without happiness. Sometimes they want to experience suffering. They feel it.

When you eat only sweet things, you want to eat sour things. So when you give up sweet and sour things, you crave other tastes, such as salty and bitter. It's not just a craving. You crave them, searching for them without getting them.

He wondered how he could ever go down to the hut, who had always been on the royal throne. He thought that the air between the bitter bottle and the strong air would be more delicious than the water from the refrigerator and the fan. Similarly, he who had only been exposed to the bitter bottle and the strong air thought that the water from the refrigerator and the fan would be better.

This means that neither suffering nor happiness can exist without it. Suffering is necessary, and happiness is also necessary. Similarly, beings, the world, and plants can exist only when there is heat and cold. They cannot exist alone.

Heat and cold are not friends. They are two opposite enemies.

The enemy of heat is cold.

The enemy of cold is heat.

The two are always fighting. The world exists through the opposition and struggle of the two. From trees to flowers, animals live. They thrive. If it had not been for the Second World War, Myanmar would have developed so freely.

I am not bragging about a world war. There is nothing to brag about. It is not unusual for a world built on contradictions to oppose (or) war.

The nature of the world is always opposed. Therefore, there will always be war. The world or the world is always ready for war. It is not known even to talk about it. From the savages in the wilderness of the world, which are called the most savage, to the most civilized people, there are warriors ready.

Even world peace can only be achieved through war, and anyone who wants to achieve it must respect and admire war, warriors, or their own heroes. This book will give you a good idea of ​​how much the ancient Burmese people respected their heroes and warriors.

The writer is a poetry guide.

I'm not a poet. I'm just a poetry guide.

Since childhood, I have studied the basics of poetry. I have studied it constantly. The reason is that when I am mature, I will become a poet. However, due to circumstances, I did not become a poet. I only serve as a guide to poetry.

As a poetry guide with the strongest foundation, there is hardly a poem in traditional Burmese poetry that he does not know. The identity of the poem is so complete that it can be identified as his own. If you were to draw a line under the traditional poetry guides, he would be at the top.

After a while, he got bored.

I cherish, respect, and think highly of traditional Burmese poetry as traditional Burmese poetry. I have widely acknowledged that the Buridat Lanka, written by the 16-year-old Maharatthasara, is of such a high standard that I cannot fully understand it today. However, I have a strong desire to experiment with independent, modern poetry that can compete with world poetry.

I want Myanmar poetry to be world famous, like Kalidasa's world famous drama and Tagore's world famous poetry. I have been longing for it for years, wondering how I can make it famous. I have to experiment. However, I have not been able to experiment successfully.

The biggest obstacle is food.

I often think that if I win the lottery, I will only try this poem. So recently, I had a conversation with U San Tun of Mann University and discussed the matter. U San Tun said.

"The best. It's good to develop free verse poetry. This type of poetry has been invented and developed by major countries in the world only in the last year or so. Free verse poetry has been popular in Pali literature for more than two or three thousand years."

Muninda 0Danambawza,

The world is beautiful,

The name of the saint is Saranam Paninam Vani.

The name of the Mayan Pinayata is Manam.

“Look at this poem. Where is the rhyme? It was written freely, beautifully, and meaningfully.”

U San Tun once fondly called himself Kawiyawasi (poet). He was also a poet of unparalleled skill in his time. His poems echoed the Konbaung period, the Upper Inwa period, and the Taungoo period. However, he now dislikes turning a blind eye to those traditions. He even spoke in support of them.

The next night, his disciple, Sittwe Tha Tun, brought a university student poet and introduced him to him, telling him that he was now writing poetry. When he met a poet, he would often speak in a low voice, and his disciple Tha Tun would introduce him to him with poetry. It was also learned that the young man was trying to publish a book of poetry.

The author, who was still in the midst of a discussion on free verse poetry, urged him to write free verse poetry that went beyond the ordinary style of poetry. When his book, The Great Warrior, was published, he suggested that he study the contents of that book and write a poem on the Great Warrior, just as Kalidasa wrote in the Rathuvamsa. He urged him to translate Kalidasa's Rayuvamsa poem, one by one. The author, who was in a state of high spirits, rewrote some poems about the war camp from the seventh chapter of the Rayuvamsa poem, in a broken and broken manner. The reason was that he wanted to get a precise example of the poem.

The foreign kings, having been robbed of their wealth in the past, became enmity with the king of Kosala. Therefore, they could not bear to see his son Aja marry a woman. Just as the Asuras, the enemies of King Indra , blocked the feet of the 'Trivikrama' who carried the sacred amulet given to him by the 'Vali', so all those proud kings blocked the path of the prince who carried the Bojaka.

The prince, having appointed a trusted minister from his father's side with a large army to guard the princess, turned towards the army of the enemy kings, just as the mighty river Sona turns towards the Ganges.

Infantry advanced against infantry, chariot against chariot, cavalry against cavalry, and elephant against elephant. Thus it was an evenly matched battle.

The bowmen, whose words cannot be remembered when their instruments are played, cannot tell their names. Rather, they tell each other's names by the letters written on their arrows. In battle, horses are made to stand, chariot wheels are made to be solid, elephants are made to stand,