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

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Pitu Sangha Raja: Post-Bagan Relations Between the Sangha and the King 1 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 2 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: 3 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 သီရိသဒမေသနာပတိ (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. 4 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 5 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 1 land and ordered the minister Yar Zar to measure the extent of the land. It was 2951 /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. 6 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.
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