KING BA YINNAUNG AS IDSTORICAL HERO in THAI PERSPECTIVE Sunait Chutintharanond

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KING BAYINNAUNG AS IDSTORICAL HERO IN THAI PERSPECTIVE

.. 1 Sunait Chutintharanond

In the Burmese historical and literary "Bayinnaung", meaning 'The King's context, King Bayinnaung has long been brother' .6 recognized as an exceptionally great king, who, after the fall of the Pagan King Bayinnaung has also been recognized Kingdom in the 13th century, successfully in Thai society as a cakravartin king or a reconstructed the second Burmese Legendary Universal Monarch. Ayudhya Kingdom.2 The greatness of King chronicles revised after the fall of Ayudhya Bayinnaung is interestingly portrayed in in 1767, for example, describe the wars local Burmese historical writings, such as waged by King Bayinnaung against The Ketummadi Toungoo Chronicle3 and Ayudhya on various occasions (1563 and in nationally known chronicles such as 1569 A.D.) as wars led by an undefeatable the U Kala Chronicle and The Hmannan king who could gain victory in ten or The Glass Palace Chronicle. Stories directions or Phra Chao Chana Sib Thit. concerning the glory of the king are also They recounted also how he aspired to be found in various types of Burmese poetic the Lord of the White Elephants.7 Even works, for instance Maw-gun composed, though this king was depicted by Thai as a rule, to commemorate some memorable scholars as an imperialistic expansionist ~vent. 4 Naung-yo-ti-pyo Maw-gun, for and an enemy of the Thai nation8 during example, was written to commemorate the the nation building period in Thailand great victory of Bayinnaung over the Pyi particularly in Prince Darnrong Rajanubhab's (Prome) army in 1542 A.D. This battle famous historical writing "Our Wars with was then known as the Naung-yo Battle.5 the Burmese" (Thai rop Phama), King It is evident that after the battle, Bayinnaung was later unde rstood by Tabinshweti, the King of Toungoo at the Thai people in general as a strong that time, gave him the honorific title of warrior and a great lover. This fanciful and memorable image was invented by a famous novelist named Mr. Chot Phraephan, or

1 Lecturer, Department of History 6 Khin Maung Nyunt, "King Bayint Naung's Faculty of Arts, Chulalongkorn University Place 'Kamboza Thadi"' in The New Light of 2 Myan-Ma-Swe-Zon-Kyan, vol. 8 (Rangoon, Myanmar, Sunday, 12 September 1993. 1963), p. 307. 7 Phraratchapongsawadan Krung Sri 3 Saya .Sein Lwin Lae, Mintaya Shwee Hti Ayudhya chabap Phanchantanumat (Choem) hnin Buyin Naung (Rangoon: Modern kup Chakkraphatdipong (Chat) Bangkok: Publishing House, 1968), p. 345. Krung Wittaya, 1964), pp. 64-79. 4 "Bayinnaung in Burmese Literature". 8 Prince Damrong Rajanubhab, Phongsawadan 5 Saya Sein Lwin Lae, pp. 221 -27. ruang Thai rop Phama, lem 1 (1928), p. 42.

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Yakhob (his pen name) in his interesting northern states and then proceeded and rousing novel, entitled A Man Who to Ayudhya. Then the King of Gained Victory in Ten Directions (Phu Ayudhya asked for relations of Chana Sib Thit). The image of King friendship to be established, and Bayinnaung created by Y akhob has since the two kings thereupon swore an become the most famous and influential in oath of fidelity at Wat Phra Meru. Thai society. The King of Pegu then asked that the king's son and four white With regard to the heroic image of King elephants be sent to Pegu.9 Bayinnaung as a U niversal Monarch in Thai perception and Thai historical writings, Unlike the Luang Prasert version, Ayudhya it is interesting that such an image was chronicles revised after the last fall of invented after the destruction of Ayudhya the capital in 1767, describe and glorify by the Burmese in 17 67. Prior to that the triumph of King Bayinnaung in the historical incident, neither King Bayinnaung 1563 war at length. Phraratchapong nor other leading kings of Myanmar had sawadan Krung Sri Ayudhya Chabab received any special attention from Thai Phanchantanumat (Choem), a chronicle of chronicle compilers. The Luang Prasert Ayudhya revised in 1795 in the reign of Chronicle of Ayudhya, compiled and written King Rama I, the founder of the Chakri at the order of King Narai in 1680, for Dynasty and the latest Thai capital, example, does not specifically glorify Bangkok, describes King Bayinnaung one of the most famous victories of King as the King of Hongsawady who ruled Bayinnaung over an Ayudhya King, Maha over Ramanadesa or the Mon kingdom C hakraphat, in the War of the White and possessed great hpon--Merit and Elephants in 1563. In contrast with the Power--that extended in ten directions.10 Thai chronicles compiled and revised Furthermore, Thai chronicle compilers after the defeat of Ayudhya in 1767, which depicted the War ofthe White E lephants vividly depict and extensively commemorate as a righteous campaign of an undefeatable the victory of King Bayinnaung in the 1563 king, who wished to obtain the white war, the Luang Prasert Chronicle provides elephants which were a symbolic treasure only a very brief account concerning the of the Universal Monarch or the War of the White Elephants: cakravartin. 11 According to the royal c hronic les, the cause of war and the In 925 (1563 A.D.), the year of subseque nt subjugation of Ayudhya the pig, Niphatr the King of Pegu stemmed from the fact that the King (or Phra Chao Hongsa Nipantara of Ayudhya refused to send two white Bayinnaung) raised an army in the elephants to the court of Pegu upon the 12th month. On Sunday, the 5th day of the 2"d waning month, he conquered Phitsnulok. At that time there was a famine of rice 9 0. Frankfurter, "Translation of 'Events in and it was sold at the rate of Ayudhya', 686-966" JSS, 6:3 (1909), p. 13. 10 3 measures for one tical; many Phraratchapongsawadan Krung Sri people also died of fever. The Ayudhya chabap Phanchantanumat (Choem) King of Pegu conquered all the kup Chakkraphatdipong (Chat), p. 65. II Ibid., pp. 65-67.

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request of King Bayinnaung. 12 The war King Bayinnaung, in the perception of between the King of Ayudhya and the early Bangkok ruling class, was a Bayinnaung, as a result, was not only a great king whose virtues corresponded militaristic contest but also a symbolic to the idea and image of a cakravartin ritual for political and religious supremacy raja, the Lord of the White Elephants in the tradition of Theravada Buddhist and the King who is "the Conqueror kings. The triumph of King Bayinnaung, in All Ten Directions." According to the without doubt, indicated that the merit and Traibhumikatha, or the Three Worlds of glory of the Burmese king that were King Ruang, a work of Thai classical superior to those of King Mahachakraphat literature describing the nature of the of Ayudhya and his subjects. The Bangkok entire Buddhist Universe, the cakravartin chroniclers interestingly describe how king is inevitably escorted by a tremendous King Bayinnaung, in contending against number of troops when on the march from his Ayudhya counterpart, claimed that his the Jumbudipa continent to conquer the merit or hpon far surpassed that of his other three quarters of the human world: rival. For instance, the chronicle compilers Purvavideha, Uttarakuru and Amaragoyana. put these words . in the Burmese king's The Traibhumikatha provides the following mouth when comparing his hpon to that of description: the Ayudhya monarch: One might wonder how great was Naturally , those people w ith the cakravatradhiraja King's delusions did not realize their entourage. Let it be known that potential was like small birds and a field 12 yojana wide with a short-legged rabbits. The rabbit circumference of 36 yojana could swam in the deep ocean believing just fit in all the men, and there that its legs could reach the would be just enough room for bottom of the ocean. It then the jewelled Wheel to remain sank and died. As for· the bird, therein. 15 it challenged a garuda to fly across the ocean. He very soon Interestingly, the army used by King exhausted his energy and fell Bayinnaung to attack Ayudhya is pictured into the sea. 13 by Bangkok chroniclers in the same way as the entourage of the cakravartin king The hidden meaning of the analogy drawn in the Traibhumikatha and other religious by Bangkok chroniclers does not contradict texts copied and revised in the reign of King Alaung-mintaya's (Alaungpaya, King Rama I of Bangkok. 1752-60) explanation of the downfall of the Nyaungyan dynasty: "When a man of The King of Hongsawady was rich in hpon comes, the man without hpon royal ornament. He put on seven great disappears." 14 golden shoulder laces, splenderous head - covering and onyx-black suit for victory

12 lbid., p. 67 . 13 15 . Ibid., pp. 73 , 74. King Lithai, Traibumikatha: The Story ofthe 14 Tun Aung Chain, "Legitimation Ploy in 18th Three Planes ofExist ence (Bangkok: A marin Century Burma," unpublished paper, p. 2. Printing Group, 1985), p. 173.

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in combat. He then rode on his fighting mainland Southeast Asia stretching from elephant named Plaidevanaga-binaya, the Irrawaddy to the Mekong River-basin. which was 6 sok (1 sok =50 centimeters), I kuep ( 1 kuep = an outstretched hand or The Mon inscription on Bayinnaung's 25 centimeters) and 5 inches in height. bronze bell at Shwezigon (June 1557), for The royal creature, in a splendid Naga example, glorifies the King as follows: lndra robe ornamented with seven kinds of precious stones, was guarded by dignified His Majesty Sri Parama Maha armed forces, horsemen and royal aides Dhamma-rajadhiraja, Lord of de-camp in immeasurable number. The Ketumati (Toungoo), Hanmsawati whole army, well-equipped with weapons, (P e g u ) S a r e k h e t t a r a ammunitions, flags and long-poled (Thayekhittaya), Arimaddanapura umbrellas, moved in extensive lines, (Pagan), Ava (Inn-wa), Moe Mit, creating an image of the king's legion as Sibaw, Moe Gaung, Moe Hnyin a marvelous wave. It was also thronged and Kale, was the zenith of the with ranking ministers and warriors in king of kings, having so many sets rows forming military processions in all of white umbrellas. 18 directions--left & right and front & rear. When the auspicious moment arrived, the The Hantawaddy Hsinbyumyashin purohita blew his horn made from a conch Ayedawpon, or An Account of the King of and struck his gong and drum, making the White Elephants of Hantawaddy, also a loud noise. The King then marched refers to King Bayinnaung as the Lord of the regiment out of the capital city of Water and Earth, the King of the Golden Hongsawady. 16 Palace, the King of the White Elephants and the Lord of the Mines of Rubies, Gold According to several Thai chronicles, and Silver.19 Without doubt, the author the total number of King Bayinnaung's of this ayedawpon, Lewenawratha, was fighting men reached 900,000. "The influenced by the v is ion of an ideal combined noise of the soldiers, elephants Buddhist world ruler, the cakravartin; and horses was like the sound of a heavy accordingly, he then commemorated the storm."17 achievements of King Bayinnaung with the cakravartin norm and charismatic glory. The attempt of early Bangkok chronicle compilers in depicting King Bayinnaung It is obvious that the same patterns of as a cakravartin king, however, does not glorification are also found in historical emerge without any historical and cultural literature of the neighboring states, sources. The history and legend regarding for example, the Raman Chronicle, the the glory of this great king was mentioned Cambodian Chronicle and the Yodaya in the vernacular historical literature of Theravada Buddhist kingdoms in 18 Nai Pan Hla, "Translation of Mon Inscription ofBayinnaung's Bronze Bell at 16 Phraratchapongsawadan Krung Sri Shwezigon" unpublished papers, p. 4. Ayudhya chabap Phanchantanumat (Choem) 19 "Hantawadi Hsinbyushin Ayedawpon" in kup Chakkraphatdipong (Chat), pp. 68-69. Ayedawpon (6) Saung Twe Myanmaminmya 17 Ibid., pp. 68, 71. Ayedawpon (Rangoon, 1970), p. 32 1.

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Yazawin, known in Thai as the "Testimony people. Originally the testimony of of the People of the Old Capital, Ayudhya." Ayudhya' s war captives brought back to Ava after the 1767 defeat reveals The image of King Bayinnaung as a that Bayinnaung was a devoted patron Universal Monarch is interestingly of the religion of the Lord Buddha. For described in a Mon chronicle translated example, he donated valuable treasures into Thai at the order of King Mongkut especially the bronze statues obtained of Bangkok. According to the chronicle, from the Royal Temple in the Grand King Bayinnaung was named Phrachao Palace of Ayudhya, Wat Phrasrisanphet, Farangmangtri, an honorific that probably to the Mahamuni Buddha image housed derives from the word Bayin-min-gyi in Arakan. The Yazawin describes the meaning the Great King. "The king has religious role of King Bayinnaung as a great deal of power, white elephants, follows: and mines of jewels, gold and silver. He has also gained victory over all kings in As for the King of Hongsa, as several countries and is the greatest ruler time passed by, he had learned of the four states namely, Ramanadesa, that there existed the Mahamuni Pagandesa (the whole kingdom of Burma), Buddha Image housed in the Siamdesa and Laodesa. As a result, the country of Great Myanmar called Raman people have given Phrachao "Yakai" . The Buddha Image was Farangmangtri the splendrous title molded since the time the Lord Tala Nah Jamnah Duih Cah, which Buddha still existed. The image signifies ' His Majesty the Conqueror of has tremendous miraculous the Ten Directions."'20 Since the concept Buddhist power. ... The King, with of the conqueror in all ten directions strong faith in the Mahamuni, has never been emphasized either in the therefore, arranged a number Burmese or Thai tradition of written history of articles of worship such as about the glory of King Bayinnaung, it is ornamental cloth, three saffron possible that Bangkok chroniclers adopted golden candles, pop-rice and and adapted the concept from the Mon golden flowers, umbrellas and ruling class, who had continuously fled to golden flags, as well as the twelve seek shelter in the Kingdom of Ayudhya, images of the zodiac which the Thonburi and Bangkok respectively after King of Hongsa brought in part Rangoon and Hantawaddy were attacked from the City of Ayudhya such and overcome by King Alaungmintaya. as the images of human beings, the Erawan Elephant (the Lord Myth regarding the religious and military Indra's vehi

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summoned the ministers to arrange Ayudhya, unlike when it had been seized for the articles of worship to be by the King ofHongsawady."22 loaded into a junk for the purpose of contribution to Mahamuni at The collapse of Ayudhya in 1767 not only the City ofYakai in A.D. 1568?1 impelled the Thonburi and early Bangkok rulers to reinvestigate and improve their In conclusion, Bayinnaung was never an military arts, but also forced them to unknown king in the historical context create for themselves an acceptable status of Southeast Asia and especially in the of leadership corresponding to the oral tradition of the Ayudhya citizen. Buddhist standards namely, dharmaraja, Nevertheless, that the myth of Bayinnaung bodhisatva and cakravartin. Like was dramatically reconstructed by the Bayinnaung, the founders of the Thonburi Thai ruling class in the royal chronicles and Bangkok dynasty had no royal blood revised upon the command of Thai kings in their lineage; as a result, they had to was unconventional. What is the actual legitimize their riding pos.ition in reason underlying this historiographical accordance with Buddhist political norms mission? and ideas of righteousness. It is under this tension that the myth and history The sack of Ayudhya in the second half concerning the might of King Bayinnaung of the eighteenth century was totally were officially reconstructed and colorfully different from the attacks in 1563 and portrayed in Thai royal chronicles 1569. Prince Damrong in his Our Wars compiled and written after the sack of with the Burmese states that "the Ayudhya in 1767. expedition led by the King of Hongsawady (Bayinnaung) and the one carried out by The Thonburi and early Bangkok rulers the King of Ava (Hsinbyushin) are not the aimed to draw back King Bayinnaung's same ... The primary purpose of the former image to their realities in order to in attacking Ayudhya was to reduce the legitimize their succession to the throne. Thai to vassalage and to expand his It would be wrong to conclude that in kingdom in the manner of a king of kings the perception of the Thai rulers after the (Rachathirat or Rajadhiraja), whereas the fall of Ayudhya in 1767, King Bayinnaung major aim of the latter was just to loot the was merely a king of Myanmar who city and take away war prisoners. Thus, successfully suppressed the Ayudhya in the last attack, the Burmese, with no kingdom. Unlike other foreign kings, intention of retaining Ayudhya as their Bayinnaung, was a proper symbol of the client state, burnt all big and small cities cakravartin, the typical Buddhist king of they captured, including the capital, down kings whose style and image they tried to to ashes. The defeat on this occasion thus assimilate. The concept of the cakravartin brought extreme havoc to the kingdom of is universal from the beginning. It crosses over ·the border line of culture and nationality. In this respect, Thai kings

22 Prince Damrong Rajanubhab, 21 Kamhaikan Khunluanghawat chabap Luang Phongsawadan ruang Thai rop Phama, lem 2, (Bangkok, 1916),pp.3,4. p. I.

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took as their model of kingship the great References Bayinnaung, who in the indigenous historical writings could reunite his Damrong Rajanubhab, Prince. 1928. disintegrated kingdom and extend his Phongsawadan ruang Thai rop Phama, tributary network, incorporating 1em 1. principalities which the Thai kings Frankfurter, 0 . 1909. Translation of 'Events in themselves aimed to reconquer after Ayudhya', 686-966. In JSS 6:3. establishing new centers at Thonburi Hantawadi Hsinbyushin Ayedawpon. 1970. In and Bangkok. Ayedawpon (6) Saung Twe Myanmaminmya. Rangoon. The creation of Bayinnaung's image as Kamhaikan Khunluanghawat chabap Luang. a cakravartin king in Thai historical 1916. Bangkok. Khin Maung Nyunt. 1993. King Bayint writings after the collapse of Ayudhya was Naung's Palace 'Kamboza Thadi'. In a deliberate, not an accidental happening. The New Light of Myanmar. Rangoon. It is quite obviously a product of profound Lithai, King. 1985. Traibumikatha: The Story and significant change within the socio ofthe Three Planes ofExi stence. political structure of the Thai state after Bangkok: Amarin Printing Group. the annihilation of the old capital in 1767. Myan-Ma-Swe-Zon-Kyan, vol. 8. 1963. The image of Bayinnaung as a universal Rangoon. king did not last over a century. During Phongsawadan Phamaraman. 1963. In the time when the sovereignty of the Thai Prachum Phongsawadan chabap Hosamuthangchat, tern I. Bangkok: kingdom was threatened by the expansion Kaona. of the Colonial Powers, the Thai rulers of Phraratchapongsawadan Krung Sri Ayudhya the early modernizing period brought in chabap Phanchantanumat (Choem) kup a totally new image of King Bayinnaung. Chakkraphatdipong (Chat). 1964. He was characterized as an imperialistic Bangkok: Krung Wittaya. expansionist and an enemy of the Thai Saya Sein Lwin Lae. 1968. Mintaya Shwee Hti nation. Nevertheless, King Bayinnaung hnin Bayin Naung. Rangoon: Modem later on was understood by Thai citizens Publishing House. as a talented military general and particularly as a man who had great success with women. This charming image was created by Mr. Chot Phraephan, or Yakhob, in his enthusiastic historical novel named A Man Who Gained Victory in Ten Directions (1926). This last image of King Bayinnaung --a man who possesses a very delightful and .attractive character--still remains in the perception and memory of Thai people. Nevertheless, Bayinnaung in Yakhob's imagination is no longer a great king of Myanmar; he is a commoner whose character appeals to the dreams and expectations of the Thais.

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