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Pitu Sangha Raja: Post-Bagan Relations between the Sangha and the King

Mo Mo Thant

Professor, Dr, Head of Department, Department of History, Yangon University of Distance Education

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ABSTRACT

The relations of the fifteenth century monk Pitu Sangha Raja with other members of the Sangha promoted the Sasana and helped to develop the weakened economy after the decline of Bagan. Pitu Sangha Raja recorded his efforts and achievements on three inscriptions, each with two faces erected between 1439 and 1441 CE (ME 801 and 803). The Sangha Raja (Supreme head of the Order) title appears to have been proposed by himself, with the inscriptions recording acknowledgment by Sanghas who took part in his donation ceremony near Bagan and Pitu village, Sagaing Region. The detailed figures in the inscriptions provide a good record of the actual transactions of land purchases in the early post- Bagan period. Pitu Sangha Raja bought cultivated or cultivable lands and toddy tree farms for pagodas and monasteries. The toddy farms provided an ample supply of food and money for the monks in these monasteries. The inscriptions record how this renowned monk, teacher and diplomat, honoured those helping to maintain his charities in cash and kind. In both his actions and inscriptions therefore, Pitu Sangha Raja provides valuable information on religious and political events of the fifteenth century.

Figure 1 Pithu Zigon (Padu Shwe Zigon) (Photo U Ni Tut) Introduction

Stone inscriptions show that Shin Thadamaponnathra ရွင္သဓမပုညေထရ္ (a) Pitu Sangha Raja (1342-1445) was influential over a wide area, from the villages surrounding his birthplace of Pitu Khatkha ပဒူခက္ခ village north of Sagaing to Salingyi Township of Bagi Taik, Monywa District. The three stone inscriptions he commissioned to be inscribed are the main source of data for this paper:

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1) Stone Inscription Building inside Mandalay Palace, No (607), (1437-1439) 2) Sagaing Htuparyone, No. (18), (1409-1441) 3) Sagaing Htuparyone, No. (20), (1444-1445)

Inscription No. (607) and No. (18) are identical in recording Pitu Sangha Raja’s accomplishments over thirty-two years. These achievements over three decades chart the story of the Sangha in the Bagan and post-Bagan period.

Qualifications of Pitu Sangha Raja

Pitu Sangha Raja stated his qualifications in his stone inscriptions as brave and learned in the tri-pitakat, famous as သီရိသဒမေသနာပတ ိ (Thirithiddhamma Thenarpati) or White Umbrella sheltered person and the donor of seven monasteries, five caves, four stupas and nine pitakats. Thus, it could be surmised that he was extremely learned as he could so confidently articulate his own qualifications for all to see. The use of the term White Umbrella sheltering person1, raises questions as to whether he was honoured by King or if he himself designated himself as an important person in Sasana. In the absencethus far of corroborating evidence, he appears may have conferred the title on himself, but the question cannot be clearly answered.

Chronicle descriptions of Pitu Sangha Raja

The relations between Pitu Sangha Raja and the King are mentioned in U Kala (2006) and Hmannan (1992). After the destruction of Bagan, the king Thado Min Phya (1364-1367) resided at a ceremonial hut in Tat Gyi Ward to establish the new city of Innwa. At that time, the pole of the ceremonial hut was encircled by a huge snake whose movement caused the hut to shake. When the ground was dug, a boa constrictor was found. When the event was brought to the attention of Pitu Sangha Raja who was skilful in pitakat and astrology, he predicted that it meant there would be a nation where the Sasana flourished and the people became wealthy2. King Thado Min Phya had a dream that night and Pitu Sangha Raja also predicted that it was a dream of good omen.

Historical treatises also record the relation between the King and Pitu Sangha Raja. They also show that Pitu Sangha Raja was skilful in astrology and relied upon by the palace circle. His stone inscription document his bravery and learned in the tri-pitakats so that the sheltering of White Umbrella upon him appears to have been one of the symbols by which the king and the palace circle favoured and honoured him. But I would like to note that as a Theravada Buddhist monks of that period would not be favoured and honoured because of being learned and skilful in tri-pitakats only but must be skilful in astrology, in

1 U Nyein Maung, 1988: 6. 2 U Kala, U, 2006, Volume I, 274-275.

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worldly affairs and obligations to be so favoured and honoured. It may be that the relations between the crown and the Sanghas did not differ much from the relations between the ruler and Sangha in Myanmar nowadays. It was not mentioned in his stone inscriptions that he predicted that omen so it can be deduced that probably that he did not become Pitu Sangha Raja as yet around the time of AD 1365.

Figure 2 Renovation 1961 (1323 ME) inscription stone for Pha Du Shwe Zigon Zeidi; renovated structures and dagondaing (prayer pole) on old platform (Photo U Ni Tut)

Pitu Sangha Raja and King Monhyin Thado (1426-1439)

After the demise of Thado Min Phya, the relationship between Pitu Sangha Raja and his successor King Monhyin Thado (1426-1439) was formed. In his stone inscription. Pitu Sangha Raja demanded the transformation of the forest lands into the cultivated lands in 1399 during the reign of Mingyi Swa Sawke (1367-1400) and erected a stone pillar to mark the boundary. But he could not transform them into the cultivated lands until thirty years had passed.

In 1429, Pitu Sangha Raja gave responsibility to his disciple Anyaumin Sayadaw အညာဥမင္ to clear the land but it could not be cleared sufficiently to become cultivated land. Therefore, Pitu Sangha Raja gathered people who would transform the forest lands into cultivated ones. On the other hand, King Monhyin Thado wanted the land for the purposes of the State economy. The king also arrived at that region together with his

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Chief Queen of the North Palace, to transform the forest land into cultivated land. Pitu Sangha Raja went to meet with the King and requested him to donate the land to support the necessities for the Sangha but he King did not respond. The King looked around the land and ordered the minister Yar Zar to measure the extent of the land. It was 29511/2 pai and 10 yut3.The King wanted the land for himself and did not want to transfer it to the sangha which would have made it tax exempt and would thus have been a loss of revenue for the crown. As these lands were also frequently handed out to supporters and court allies, by giving the land to the sangha the king would also have deprived himself of a valuable gift he could have used to buy himself more supporters.

The King and Pitu Sangha Raja confronted each other because of the dispute over the land. Pitu Sangha Raja said that it was not suitable if he would be unsuccessful in getting the land for the Sangha because it should be the property of the three gems namely Buddha, Dhamma and Sangha. Pitu Sangha Raja gave kyats (300) to King because of the surveying of the lands himself. He gave Kyats 30 and (3) ticals of gold to Athakhibodi အသခိေဗာဓ ိand the minister Yazar ရာဇာ who measured the land and Kyats (5) to the person who pulled the measuring rope. Pitu Sangha Raja cleared the land to become the cultivated land by saying that "he cleared the forest by the strength of perseverance, requested the land to be donated by the King, using his knowledge and skill and gave cash with generosity and cleared the land which was the benefit of the three gems"4.This part of the inscription reflects how the skill and knowledge of Pitu Sangha Raja made him a very able, determined and skilful negotiator.

He was successful even though the King himself came and tried to prevent it. Pitu Sangha Raja worked the farmland by giving priority to benefit the three gems. He consulted with the Sangha after clearing the land to make it into farmland and divided and marked it as follows by the measure of land, the pai (ပယ္)

1) Padamya Zedi 10 pai 2) Pitu Zigone 10 pai 3) Pitu Phayagyi 10 pai 4) (9) pidakats 20 pai 5) A group of persons 967 pai 6) (2) groups of persons 1934 pai

In implementing to get the land which the King did not wish to give, Pitu Sangha Raja had to negotiate with the King and the survey team by giving gold and cash; it had to be bought from the King. The King also had decreased in his income because the lands became the

3 U Ni Tut, 2014, 105-107. 4 U Nyein Maung, 1988, V volume (from 800- 998), 13-14.

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religious lands that he said he had to prevent for the interest of the King. In the end, however, he unwillingly had to accept the negotiation with the Pitu Sangha Raja. It seemed that the King could not refuse the wish of Pitu Sangha Raja.

It could be said that the King wished to re-examine the religious lands to re-establish the economy of the State after the destruction of Bagan when central control became weak. But during the period of weakness in centralization, Pitu Sangha Raja cleared the farmlands and constructed the irrigation canals to support the economy for the convenience of the food, clothing and shelter of the people in his region on the pretext of religion.

Figure 3 Stupas at Pitu Zigon (Photo U Ni Tut)

It was found that Pitu Sangha Raja had advantages when the King handled the matter. If the relations between the King and Pitu Sangha Raja is examined, it is clear that Monhyin Thado bought the land from Nga Lin Pan for the price of Kyats (200) and (20) ticals of gold for the land of 20 pai to donate to Pitu Zigone where he offered "soon" to Pitu Sangha Raja. Monhyin Thado invited his mentor Sayadaws to the donation ceremony and donated by facing at the north where Pitu Zigone was located. He made wishes and cursed strongly those who would destroy the Pitu Zigone Pagoda and donated together with the Chief Queen of the South Palace by making a libation. The types of land donated

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were (10) pai of Htan (ထန္း) farmlands, (20) pai of Muyin (မုရင္း) farmlands5. The significant fact was that Pitu Sangha Raja who requested to donate the land was not invited and only the mentor Sayadaws of the King were invited and donated. It could be the reaction to the powers of Pitu Sangha Raja and a move to prevent further increase in his powers.

Pitu Sangha Raja also donated his (300) pai of land to Monhyin Thado on 13 September 1437 in front of Sagaing Yadana Pagoda. The donations of Pitu Sangha Raja were sealed with the libation and shared merits by the King. Monhyin Thado also donated in turn (1000) pai of lands to Pitu Sangha Raja, signalling a reconciliation between the King and Pitu Sangha Raja.

Figure 4 Map showing birthplace of Pitu Sangha Raja and his area of influence

Also during the reign of Min Ye Kyaw Swa (1439-1442), (300) pai of land and (50) pai of land donated by Pitu Samgha Raja were donated to the queen and the minister Yarza Maha when merits were shared, and the consecrated water was drunk as a symbol of fidelity. Pitu Samgha Raja accepted it satisfactorily and gave back kyats (300). Min Ye Kyaw Swa at the donation ceremony explained that Pitu Sangha Raja was his grandfather so that it was known that the Sayadaw was of royal blood. If the relations between the King and Pitu Sangha Raja are examined it shows that Pitu Sangha Raja was a land owner and his influence and power dominated the people and monks living near the farmlands he had reclaimed. Thus when land matters occurred, the King himself had to negotiate. Pitu Sangha Raja records on the stone inscriptions show him to be a monk who was not only well versed in pitakat but who solved problems of food, clothing and 5 Dr. Than Tun, 2007, 228-229

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shelter of the people and the monks where he had established his influence and administration in Sagaing, Lower Chindwin, Bagan, Innwa and Shwebo.

Activities of Pitu Sangha Raja in Economic Affairs

Pitu Sangha Raja participated in economic affairs including growing of toddy palm trees, investing in purchasing and requesting donations. He bought the toddy palm trees for the price of one kyat per toddy palm tree and in some villages, one kyat for (2) toddy palm trees6. Toddy palms were a necessity for the Sangha so it could be that he bought the toddy palms and donated to the monasteries. Furthermore, he bought the cultivated lands and farmlands for soon (ဆြမ္း)meal for Sangha. Cultivated lands with maize plantations were bought and the farmlands with toddy palm trees were also bought.

In buying farmlands, cultivated lands and toddy palm trees, there must be a middleman to negotiate between the seller and buyer. If the selling and buying of the farmland was successful a ceremony must then be held. The expenses for entertaining, drinks, meats and clothes for the ceremony must be paid. Also, cash must be given to the brokers. According to the stone inscription, the persons who participated in the trade of buying and selling the land were the headman, general, commander-in-chief and magistrate to certify for the land trades and to implement the completion of the trade.

Therefore, the persons who stood from the side of Pitu Sangha Raja were the King's officials and influential persons. A monk bought the land and after the purchase was successful, a feast was held. This included money to buy the intoxicating drinks which was against the Buddha's teachings. Also, persons from the side of Pitu Sangha Raja were important in the administration. From these facts, it could be deduced that the powers of Pitu Sangha Raja were nearly equal to those of the king. In addition, the king gave favour by professing to know nothing. In these ways, Pitu Samgha Raja was similar to Shin Maha Kathapha, ရွင္မဟာကသဖ, leader of Tawkyaung sect of rural monasteries powerful in the late Bagan period with a comparably loose observance of the Vinaya. The Tawkyaung sects also implemented construction of monasteries, requests to donate and purchase lands. A feast was permitted to celebrate after the deal was completed and successful which the monks participated in. The King seemed to accept the construction of stupas, monasteries and ponds for the sake of the religion and economy7. In both cases, there were no problem so long as the relations between the King and the monk were cordial, but when religious lands increased and the income of the King became less, the King tried to reduce the influence of the Sangha.

6 U Nyein Maung, 1988, V volume, (from 800- 998): 13-14 7 Dr. Than Tun, 2007: 234-235.

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The Adoption of the title of Pitu Sangha Raja

Pitu Sangha Raja donated pagodas, stupas, caves, tunnels and tazaungs and renovated old pagodas and stupas. Among his donations was also a cave or gu that was built and donated at Monyway region. After the construction was completed, a building with a tier roof was built and (50) monks of that region were invited. There was also a donation of one elephant, (4) horses, kyats 300, (2000) baskets of paddy, (50) cows, (300) goats, (300) spreads to serve as a seat, (50) robes, (50) aqmifzef, spittoons, jars, slippers and staffs made libation to share the merits. After the donation ceremony, he was recorded as the Pitu Sangha Raja, acknowledged by the (50) Sanghas or monks who accepted the donations of Pitu Sangha Raja through implementing achievements in the Sasana.

Figure 5 Monastery at Pithu (Pha Du), Sagaing (Photo U Ni Tut)

Another event was the donation ceremony held at Bagan Shwe Zigone Pagoda in AD 1434. A robe was donated to the Maharhtay monk, Shwe Zigone Pagoda was covered with cloth (robe) ဓထုဟာထပ္ခ်ည္ from top to bottom. One elephant, one horse, one cow, one buffalo, (4) goats, (4) ticals of gold, (40) kyats, (4) viss of brass were donated. Also a sweeper was donated for Shwe Zigone Pagoda. Soon (ဆြမ္း)was offered for the whole week. One golden Taguntaing wHcGefwdkif, stone elephant on the back of an elephant with (5)

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stages, stone bed, woolen rugs, spittoons, jars, conch shell, plate, (2) big plates (2) bowls with depth and fans were donated8. It may be surmised that the donation ceremony at Shwe Zigone pagoda in Bagan validated the title of the Sangha Raja. The Sanghas from Bagan did not object to the Pitu Sangha Raja title but seem to have recognized of the power and influence of Pitu Sangha Raja.

One distinctive donation of Pitu Sangha Raja was the copying of (9) pitakats. The monks who supervised the copying of pitakats were appointed by Pitu Sangha Raja who also supervised the work. The stone inscription or 1445 recorded the donation by Pitu Sangha Raja of the (9) pitakats.

The Kings having relations with Pitu Sangha Raja were (4) from Pinya, (4) from Sagaing and (10) from Innwa, all politically unstable. Some kings did not have time to implement the development of the state as they died at a young age. Also the state was smaller, less wealthy and less politically stable than during the Bagan period; battles occurred in those periods. In such periods of complicated internal affairs, kings did not confront those who were leading religious affairs. It seems that the king did not consider Pitu Sangha Raja with his power and influence centered at Pitu village near Sagaing, as an obstacle. The king recognized him as the promoter and supporter of Sasana and for developing the surrounding regions. A number of royal officials likewise supported Pitu Sangha Raja, seen in the list of persons mentioned in the stone inscription who participated in the land transactions. As the king had this kind of attitude, it seemed that Pitu Sangha Raja also tried to be on cordial terms with the king and to serve the religion and economy to alleviate the difficulties of the people. As seen in the previous discussion, he succeeded in implementing what he wished to do.

Discussion and Conclusion In the Bagan period the majority of people, similar to Myanmar today, accepted and supported Theravada Buddhism.9 During Bagan period, the Sangha members meant respectable persons who were not married. In one of the stone inscription, it was stated that, the duties and responsibilities of Htara were (1) to maintain the religion’s land, (2) to repair the damages to the monastery and pagodas and (3) to beat the drum and make music suggesting that singers and musicians were kept at the pagoda. It was found that there were Sarthintaiks (learning centres) and also there were those who donated only to support the student Sanghas. Also, records of buying land by the Sangha were found. Monastery slaves also existed and in some cases, the whole village was donated as the monastery slaves.

8 U Nyein Maung, 1988, V volume, (from 800- 998), 11-12. 9ThanTun,2007

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The term Head of the Religious Order (သာသနာပုိင္) was not found in the Bagan vocabulary, only မင္းဆရာ (the King's mentor and ရာဇဂု႐ု (the King's learned person). Sayadaws were not powerful like the သာသနာပုိင္ found in later periods and there was not yet a hierarchy. Thus, many monks in the 13th century just did as they wished. In AD 1261, as the promulgation that the Sanghas must observe the vinaya accurately and exactly was strict, Sanghas who wished to make reformations to the Sasana emerged. In AD 1237-1248, the monks led by Dhammathi (ဓမၼသီ) and Thubattiwandda (သုဘၻတိ၀ႏၵ)went to Ceylon and on their return, Sangha members from Ceylon accompanied them, starting a reformation. On the other side, there were sangha members from the rural monasteries, the Tawkyaung Sect and Tawmyatkyi who did support the reformations10 . These rural monasteries continued to prosper after Bagan to the Inwa period.

As Pitu where Pitu Sangha Raja was centered is in the Monywa region, he may have been the descendent of Shin Maha Kathapha spread earlier had spread his power in the Monywa region. Pitu Sangha Raja was mentioned in inscriptions as the person who was skilful in pitakat and astrology, in history and learned in tri-pitakats and sheltered by the White Umbrella. He implemented religious works equitably to be recognized as the Sangha Raja by the people and monks. He tried to meet peoples’ necessities, and dealt cordially with the King and his officials. Thus that although he appears to have adopted the Pitu Sangha Raja title by himself, it was recognized by the King, people and the monks. Pitu Sangha Raja donated stupas, monasteries, caves, tunnels and tiered roof buildings. He bought farmlands and toddy palms for the perpetuation of the stupas and monasteries. He requested donation of lands from the King not only for the Sasana but also for the food, clothing and shelter of the people and transformed into the cultivated lands. Irrigation canals were also constructed for cultivation. Pitu Sangha Raja took partial responsibility regarding the Sasana and the lives of the people while the King was faced with political complications and problems and the country was in turmoil. When he confronted the King regarding the land issue, he shrewdly negotiated and solved the problem.

Pitu Sangha Raja was thus an astute royal diplomat; he also oversaw great wealth. The cost for copying the pitakats after the destruction of Bagan period was considerable, also the price of the cultivated and farmlands, the toddy palm trees, elephants, horses and wages of Pitu Sangha Raja are recorded in stone inscriptions. He hosted large feasts after the successful buying of land to ensure cordial relations between lay people, officials and monks. From the evidence, it can be surmised that Pitu Sangha Raja was a learned monk and at the same time, astutely liaised with powerful rulers and controlled vast resources. This profile highlights the role of the Sangha in all spheres of secular and 10 Dr. Than Tun, 1969, 213-214.

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spiritual life, a wide-ranging sphere of activity shaped during the late Bagan period that continued to flourish particularly in the Sagaing region.

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References

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