12 Months Festival & Flowers

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KHIN MYO CHIT
FLOWERS AND FESTIVALS
ROUND THE MYANMAR YEAR
translated by
JUNIOR WIN
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The Author 9
Translator's Note 13
Tankhu (Tangu) 17
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Khasoun (Kason) 29

Nayoun (Nayone) 39
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Khin Myo Chit (1915- 1999), started writing short
stories in Myanmar in the Dagon Magazine in
1934. She worked on the editorial staII oI The
Myanmar 1ournal during the years when the coun-
try seethed with anti-colonial movements Ior na-
tional inde-pendence, and aIter the war, on a Myanmar
newspaper The Oway.
She graduated Irom the University oI Yangon
in 1952 and served as Features Editor in The
Guardian Daily when she began writing short sto-
ries and articles in English. The 13 Carat Diamond
which appeared Iirst in The Guardian Magazine
was included in Fifty Great Oriental Stories a
Bantam Classic published in U.S.A. and Canada. It
was also translated into German, Italian, Gujarati and
Yugoslav. Another short story, Her Infinite Variety,
won a Horizons prize in a contest among Asian
countries. The Four Puppers, a Iolk tale,was pub-
lished in Folk Tales of Asia sponsored by the Asian
Cultural Centre Ior UNESCO.
Her English publications include Myanmar
Scenes and Sketches and Colourful Myanmar, the
latter being an enlarged edition oI her short stories
and articles. Quest for Peace, which was serialized
in The Working Pepole's Daily while she was on
the staII oI that paper, is largely autobiographical.
Anawrahta of Myanmar is a historical novel based
on the liIe oI King Anawrahta the Iounder oI the
Iirst Myanmar United Kingdom with its capital
Pagan in 11th Century.
The Author
Poems
by
Po Thudaw U Min
Translated by
Maung Tha Noe
Translator's Note
Hpouthuto U Min (Il.1798-1848) was a court poet to two
successive kings - King Bagyidaw and King Shwebo. Hpouthuto (lit.
Pious GrandIather) is a lay brother- a celibate who puts on white robes
monk-style and keeps eight precepts but is not counted a member oI
the Sangha, the Buddhist Order, Both young and old hpouthutos can be
Iound at the village monasteries, attending to the monks. Some young
boys serve as hpouthutos beIore they can be initiated into the Order,
when they become - or novices (pali -). Elderly
hpouthutos seldom become monks and remain hpouthutos Ior the rest
oI their lives. U Min had been a hpouthuto in his youth, although he
was no longer one when he come to the golden city. But as there
happened to be another U Min, also a poet, at the royal court, the
newcomer was given the name ''Hpouthuto U Min"to distinguish him
Irom the other U Min, who came to be known ''Lu U Min" or ''Layman
U Min". The two were oIten together and sang together. We have a good
number oI short verses leIt by the two, in which the Iirst part oI the
binary piece is done by one and the second part, by the other. Hpouthuto
U Min wrote on various themes, Irom the glory oI the King to sending
up hot air balloons, but he is best remembered Ior his season poems,
done in both long and short strains. The pieces translated are the shorter
variation.
Season The are three seasons in Myanmar, the hot season, the rainy
season and the cold season. The 'season' oI the poems, how-
ever, does not mean these geographical seasons. They just
mean months. To the Myanmar the season and the month are
oIten synonymous. We say ''the twelve month - seasons'' (se
hnit la yathi) and we also say ''three climates, three seasons"
(Utu thoun li, yathi thoun khu). The conIusion seems to have
arisen Irom our adoption oI ancient Hindu astronomical terms.
1 4 Khin Myo Chit + 1unior Win
The Hindu months are ''regarded as having received their
names Irom the asterisms (nakshatra) in which the moon be-
came Iull during their continuance . . . . Full moon is liable to
occur in succession in all the asterisms, and at all points oI
the zodiac
1
. "Now, the Myanmar did not take the Hindu prac-
tice oI calling each month aIter the particular asterism. Instead
they named each month aIter the point oI the zodiac at which
the Iull moon took place ; thus, ''Meittha" (Aries) Ior Tanku ,
''Pyeittha" (Taurus) Ior Kahsoun, and so on. The sign oI the
zodiac is called "rasi" in Sanskrit, and it is Irom this word that
our ''yathi'' is derived.
Seasonal Poem It is customary Ior a Burmese seasonal poem to
contain inIormation on (1) the seasonal name (Aries, Taurus,
etc.). (2) the asterism at which the moon becomes Iull . (3)the Ilower that
blooms Iorth in the season and (4) the Iestival held in the season.
gangaw the tree or the Ilower oI the -
rival stars What the poet calls ''stars" throughout the
twelve pieces are not always stars, but
groups oI stars or ''asterism" oI the trans
lator oI In this verse, the
poet speak oI the moon as a star, too.
Yugan,Yugandhara One oI the seven mountains that surround
Mount Meru, on which dwell the Buddhist
gods.
Examinations in the
Golden Books Religious examinations in Buddhist scrip -
tures.
Mulei
(also spelt Myatlei) The Spanish jasmine,
-
1.Rev.Ehenezer Burgess,
Flowers and Festivals Round The Myanmar Year
15
Palace Mountain A makeshiIt mountain erected at
the royal palace during the Light
Festival.
Kathina (Bur. Kahtein) Ceremony in which the monks are pre-
sented with their eight necessities, the
Iirst being the yellow robes.
Path (Pali magga,
Bur. mag lam) The Iruition oI the Ariyan Path leading to
Nirvana.
Canda, Candi names oI the moon.
Tharaphi The
Pitauk The - -
The King Moon The moon is masculine in Myanmar.
Our poets sing oI ''the King Moon"
or "GrandIather Moon"
Flower and Festivals round the Myanmar Year
sq: a.a:.sea.:a:.
1. Tankhu (Tagu)
Old leaves shaken oII the stems.
The new year's odours rise.
The wind comes in puIIs.
Ilowers speard their pollins.
Fragrance everywhere.
Two rival stars
shine brightly together.
Spica and the silver moon
illumine
high Yugan's rim.
Tankhu (Tagu): April
Myanmar New Year
A harmonious blend of Folkore and Buddhism
The Myanmar New Year Ialls on the second week oI April.
The New Year is ushered in by three days oI Water Festival. Accord-ing
to Iolklore, Thagyarmin, king oI the celestials, will be on a visit to the
human abode Ior three days.
II you stay in this country Ior some time, you are sure to hear
a lot about Thagyarmin, king oI the celestials. He may be, as some
scholars say, a deity borrowed Irom the Hindu mythology, or he may be
a paralled oI Zeus, but it doesn't really matter. What matters is that he
is very close to the Myanmar Buddhists. His name pops up every now
and then in everyday conversation.''Thagyarmin knows I'm telling the
truth!" "May Thagyarmin help me out oI this." People sort oI believe
in him. There is hardly anyone whose soul is so dead as not to.
Who is Thagyarmin?
Thagyarmin may belong to myths, but he is very much within
the domain oI Buddhist thought and way oI liIe. He is not an immortal
like the Greek gods. There is no such thing as an immortal according
to the teachings oI the Buddha. Thagyarmin, like all celestials, has a
19
very long liIe-span, thousands oI times longer than human liIe. The liIe
oI a celestial is counted in astronomical Iigures. However, Thagyar-min
or any other celestial is a being who is going round the cycle oI rebirth,
like humans.
Thagyarmin is just a being, who in his other lives, most
probably human has done good deeds, the strength oI which causes
him to be reborn in that state. The state oI being a human is believed
to be the best in which to do good deeds that would enable one to go
up higher states oI existence.
How to become a Thagyarmin or a celestial
In one oI the Jataka tales, the tales that tell oI the Iormer lives
oI the Buddha, there is an account oI how the dynasty oI Thagyarmins
started.
There was a man named Magha who organized good works,
like repairing roads,building bridges, digging wells. He gave all he could
Ior the cause. When he died, he was reborn in the celestial regions as
king oI the celestials. Some oI the details oI his story will again turn
up in the story oI the monsoon season in the month oI June.
The story oI Thagyarmin is like a guide to Myanmar Bud-
dhists: How to become a Thagyarmin. Repair roads, build bridges, dig
wells, one oI these days you might be a Thagyarmin!
Thagyarmin's duties and obligations
A Thagyarmin's liIe is one oI bliss and sensual pleaures, as
could be imagined, whatwith Iour chieI queens and billions oI beautiIul
nymphs. A liIe-time oI eons oI years, but how long ? Aye, there's the
rub. The liIe oI bliss lasts only so long as the Iorce oI good deeds lasts.
II he is too steeped in pleasures, he might Iorget to reinIorce his good
deeds until too late. As in the nature oI things, Thagyarmins come and
go.The line oI Thagyarmins goes on and on.
The Thagyarmin oI today is Iortunate, because he has his
duties and obligations. The story goes that the Buddha beIore he en-
tered the summoned the Thagyarmin and entrusted him
with the responsibility oI seeing that the Buddha's teachings Ilourish.
Thagyarmin is there to see that humans live according to the way oI
liIe taught by the Buddha.This act in itselI is a good deed, so it is not
possible Ior the Thagyarmin to Iorget to reinIorce his good deeds.
It is by way oI helping and guiding humans that he comes
down to bring in the new year and remind people oI their religious
and spiritual duties. New Year is the time Ior people to cleanse them-
selves oI the deIilements they might have collected during the year and
look Iorward to a better liIe.
Fantastic Myths...But Buddhist in Spirit
Thingyan Iestival, as the Water Festival preceding the New Year
is called, is wreathed with Iantastic tales and Iolklore,but Buddhist in
spirit. Thagyamin will be in the human abode to see that people live
and practise the Buddha's way. So it is the time to do good deeds and
make up Ior all the neglect and omissions that one might be guil-ty oI;
and oI course, resolve to do better during the coming year.
People keep Iast, give alms and do good deeds. Even those
who cannot aIIord much, Ietch water Ior older Iolks, given them per-
sonal service, like washing and shampooing their hair. Shampoo made oI
boiled soap acacia Iruits and strips oI lenden-bloom tree bark is made
at home and distributed among Iriends and neighbours. There is good-
will and loving kindness all around. An auspicious way to start the New
Year with.
True Spirit of the Water Festival
The true spirit oI the water Iestival is to have nice clean Iun
21
with dear Iriends sprinkling scented water on one another. Among
Iriends , all the teasing and playing and joking go with the spirit oI the
season. It is not all Iun and play however; there are chores to do, like
preparing shampoo water and giving personal service to older Iolks.
With the sound oI the drums, cymbals and Ilute in the air, every
task is a joy to do. With sacred duties to perIorm, the Iun is more
wholesome and enjoyable, without any qualms.
Perhaps, this kind oI spirit is not so evident in the heart oI
cities like Yangon, where there is rough play with water hoses. The
revellers seem more intent to embarrass and aggravate than to be playIul
and give pleasure. Much oI the Iiner aspects oI the Iestival is to be seen
in small towns and villages. Yet even in cities, while the wild celebra-
tions are rampant, the monasteries and pagodas are teeming with people
oI all ages. Most oI them are there with the serious purpose oI doing
good deeds. Young people sweep the grounds, wash buildings and help
older people with the chores oI cooking alms Iood Ior monks. It is
indeed a silver lining as the revelry goes on Ior three days.

-- -
A Season of Giving
All these April days, there is music in the air. Wherever you go,
you see marquees by the roadside. Inside them are sets oI yellow robes,
black alms bowls, umbrella and leather slippers, laid out amidst Ilowers
and coloured paper streamers. Right at the entrance a notice board
announces that a mass novitiation ceremony is to be held during the
Water Festival and that your contribution is welcome.
Such marquees are centres oI activity during the Water
Festival. Each centre is organized by people oI the localty or by the
those who work in the same place, oIIice or markets or stores or those
who belong to the same proIession, like trishawmen, taxi drivers or
busmen. Such pool their resources to do deeds oI merit like novitiation.
An Important Family Ritual
Novitiation is oI vital importance in a Buddhist Iamily. Boys
are sent to the monastery where they stay Ior a week or more. Their
heads are shaved and they wear yellow robes. go on alms rounds with
their black alms bowls and keep sabbath.
Parents consider it a great privilege to novitiate their sons: that
is, in Iact, giving their own Ilesh and blood into the Buddha's Order oI
the Sangha. Those who do not have sons oI their own, novitiate other
people's sons so that they do not miss doing this deed oI great merit.
It is a meritorious deed on the part oI the one who is no-
vitiated, Ior he gives - into the Buddha's Order. He gives up the
worldly pleasures and lives a liIe oI austerity and discipline, even iI it
is Ior a short time.
No man's liIe is considered IulIilled unless he is novitiated; it
is a must Ior a Buddhist man. People consider it to be a gross omis-sion
iI they Iail to novitiate their sons. There is no dearth oI helpers Ior those
with limited means to novitiate their sons. One oI the New Year
activities is to organize mass novitiation when everyone comes Iorward
with contributions in cash or in kind or Iailing both his per-sonal
service. Thus it is quite impossible Ior a Buddhist boy to grow up
unnovitiated with such voluntary helpers and organizers oI mass
novitiations.
A novitiation ceremony can be simple or it can be done with
all the trimmings oI Iolk music troupes and processions. There is such
a wealth oI tradition and custom in the colourIul processions that are
part oI the Thingyan Festival scene.
23
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2. Kahsoun (kason)
The yellow champac buds are Iragrant.
Alpha Libra, the king oI stars,
shines amid the clouds
in brilliant rays.
In wood and jungle
golden parakeets learn to Ily,
Joyously Ilitting Irom tree to tree,
They play merrily.
Kahsuon (Kason) : May
The Merry Month
Myanmar New Year begins with sparays oI cool water
shower-ing on Iriends with goodwill and loving kindness. Come
Kason, the second month oI the year, and once again water is
poured, this time, on the sacred tree, the Bodhi tree, the tree oI
enlightenment.
The Iull moon oI Kason month is a three-Iold anniversary:
the birth oI Siddatha. the Buddha to-be, His attaining oI Enlighten-
ment at the Ioot oI the Bodhi tree, and the passing oI the Buddha
into Nib-bana.
Such episodes in the Buddha's liIe live on to this day, aIter
25 centuries, in poems, songs, plays, paintings, scriptures, and last but
not least, in the hearts oI the Buddhists. Emphasis is laid on the pay-
ing oI respects to the sacred tree, in remembrance oI the Buddha's
Enlightenment. That particular day brought to all beings, hope oI de-
liverance Irom SuIIering.
On that morning, there was nothing but peace and beauty.
Flowers unIolded their soIt petals and threw open their treasure
chests oI sweetness. The air was Iilled with the song oI birds. Far
and near, into the homes oI men, there spread an unknown peace. All
evil hearts grew gentle.
Prince Siddatha, now in hermit's garb, sat under the Bodhi
tree, radiant, rejoicing and strong, and Irom His lips poured Iorth the
words beginning -- a song oI triumph. It was a
glorious moment. He had, Ior many many lives, sought ''who wrought
these prisons oI the senses, sorrow Iraught". On that morning , he
31
could declare, "I know thee, never shall thou build again these walls
oI pain". He had become the Buddha.
AIter 45 years oI teaching the Truth he had Iound, the Bud-
dha passed away to on the Iull moon day oI Kason. His last
admonition to His disciples was: "Always be mindIul: never let your-
selves slip into negligence and IorgetIulness."
Buddhists celebrate these anniversaries in the spirit oI the
Buddha's teachings. They give alms, keep precepts, practise medita-
tion. The Buddha's teachings are remembered in all their meritorious
deeds. Since such deeds are done communally, the custom oI going
to the local pagodas in groups is observed Ior many generations.
Men and women oI all ages go to local pagodas in pro-
cessions to pour water on the sacred tree. Young women carry water
pots on their heads, none too heavy, but just enough to lend them a
Balinese grace as they walk along. Red earthen pots topped with
green banana leaves give a picturesque eIIect, especially with Ilower-
bedecked chignons hanging down the maidens' napes.
The procession, as usual, is attended by music troupes. The
Myanmar Iolk music troupe consists oI simple instruments, namely,
the drum, cymbals, bamboo clappers and Ilute. Wiht one or more
mountebanks dancing to the snappy tunes one can have all the Iun
and merriment. One does not have to be specially talented to be able
to play these instruments, nor anyone to be a Nureyev to do the
dance steps. Anyone can join in.
The song usually are playIul and teasing and they run
something like this:
Come along my pretty maid
I'll take thee right to Nibbana
It's the goal I'll strive
For thee and me, Ior me and thee.
Thou art all goodness and virtue
Ever bent on doing deeds oI merit,
Oh, look, thy beauteous Iace al damp
With beads oI perspiration, oh,
Do not strain so much, my dear,
Let me help thee.....let me carry the pot Ior thee!
Here the ardent swain is asking his maid to come along with
him to hte Goal oI Nibbana, the Cessation oI all desires. Buddhism
teaches negation oI al worldly desires. This is, perhaps, one oI the
idiosyncracies oI Myanmar ways and customs. They stick to the prin-
ciples oI Buddhism and at the same time they are very much oI the
world.
When a young man says "the three little words" he does so in
terms oI --, the cycle oI rebirths. His "yours Iorever"promises to
love her, not only in this liIe but in all the lives to come. "May we
always together in all our Iuture lives.....iI we were born as birds, we
shall roost on the same branch,...such expressions are common in love
songs.
Nibbana is the goal Ior all Buddhists to strive Ior; but then
it is a long way to go. There is plenty to enjoy, and inevitably to suI-
Ier, (but never mind!), and also much to do in th way oI striving Ior
the Goal. Naturally, one wishes to have a helpmate and companion Ior
the long journey "to warn, to comIort and command."
Perhaps, this ever-present Buddhist way oI thought in all
aspects oI Myanmar liIe exalts the mundane and the earthy to sublime
and spiritual heights.
Even as the young couples pour water on the Bodhi tree,
their thoughts are on the meaning oI the Iull moon oI Kason month,
the triple anniversary, Prince Sidddtha's nativity, His Enlightenment
under the Bodhi tree and his passing into Nibbana. The event is
celebrated in Iolk songs, classical arias and even in modern pop tunes.
33
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3. Nayoun (Nayone)
Examinations in the Golden Books.
As the season changes to Gemini,
jasmine and
buds, blooms, and pollins,
strew their Iragrance about.
Amid the sky,
in heavens high above,
the golden star king Antares
is radiant.
Nayoun (Nayone) : 1une
A Month of Thunder, Lightning and Rain
With Nayone (June), the third month oI the Myanmar cal-
ender, the moonsoon is in Iull swing. Gone are the lyrical dreams
inspired by showers that Iall like multicoloured bead strings throught
the sun beams and Iragrant vapours rising out oI the sun-scorched
earth, as gentle drops Iall like mercy Irom heaven.
Now, everything is wet....just WET through and through. Dark
skies, torrential rains and storms. "Fair is Ioul, and Ioul is Iair"sort oI
weather. Anyway it is a change, perhaps not so nice as one would
wish, but a change Irom those hot days. Nature is in Iull splendour and
the mind "creates a green thought in a green shade". The weather is
ideal Ior curling up on a soIa with a nice book. It is also story time
when kids gather round the old granny.
II the blonde, blue-eyed children oI the West are Iascinated
by the story oI Persephone who brings in spring, sunshine and
Ilowers, the Myanmar childern are no less so by the legend oI the
rains caused by the warIare between the gods above.
The booming oI thunder was the sound oI the celestial drum
whose Irame was made oI the shell oI a gaint crab who breakIasted
on mammoth mastodons. The crab's claws served as drumsticks. Tha-
gyarmin, King oI the celestials (he's the same who comes down to
bring in the New Year, remember?), strikes the drum to rally his
Iorces.
Here we are again, another story Ieaturing Thagyarmin. The
whole thing began when the Iirst Thagyarmin started the dynasty at
the Abode oI the Celestials.
Magha, the Good Samaritan
Thagyarmin, beIore he become what he is, was a human being.
His name was Magha. Born oI a rich and noble Iamily, he devoted
41
himselI to good works. He Iormed a group oI 30 men and organized
people to do good deeds...repairing roads, building public rest houses,
bridges, and digging wells.
Magha's wiIe Sujata was a woman oI beauty and charm and
she was a happy-go-lucky type, content to enjoy a liIe oI ease and
pleasure. Megha doted on her and he let her have her way.
When Megha's liIe span ended, he was reborn in the celestial
regions. His thirty companions were with him. They named their abode
-, the Abode oI the Thirty Gods. Magha was almost happy,
but not quite, because among his good Iriends and companions, his
beloved Sujata was missing. Thagyarmin, Ior this was Magha's new ti-
tle, longed Ior Sujata...which was rather surprising, since there was no
dearth oI nymphs, whatwith a harem oI billoins.
Thagyarmin waited and waited Ior Sujata to join him, but she
did not come. With his omniscient powers he looked Ior her in other
planes oI existences. It was a sad day Ior him when he Iound that his
beloved, gay, Iun-loving Sujata, lacking the strength oI good deeds, was
reborn in the animal world... a crane in the Iorest.
It was Iortunate that the liIe span oI celestials was very very
long...one day in the liIe oI a celestial is approximately a thousand
years in human liIe. So Thagyarmin had time to wait Ior Sujata and

help her to gain enough merit to be reborn in the celestail abode.
Thagyarmin went to Sujata, the crane and made known to
her who he was and took her to see the grandeur, bliss and pleasures
oI his abode. He told her that all these could be hers, iI she would
only Iollow his advice. II she wished to be reborn in the celestial
abode, she must do deeds oI merit. She could practise selI-denial and
abstain Irom taking. LiIe, which was one oI the Five precepts humans
observe on earth.
It was pretty hard Ior a crane, a bird oI prey living on live
things like Iish and insects, to abstain Irom taking liIe, but she
promised to do so. Thagyarmin had made her realize how she had
missed being reborn in the celestial abode, because oI her Iailure to
do her share in her husband's good deeds.
Sujata was determined to do her best, she lived on things
other than live ones; one day she saw a Iish lying still like dead; she
picked it like by its head but its tail wagged. Sujata dropped it. She
would rather go hungry than kill Ior Iood. It was not long beIore
she died oI starvation.
It looked as iI Sujata had not done enough. She was reborn
as a human being...a potter's daughter. Thagyarmin, ever watching
her, saw that the Iamily was poor. It would be diIIicult Ior her to do
good deeds. So he took the appearance oI an old man selling
pumpkins. When Sujata saw the old man bowed down under the weight
oI his wares, her heart was Iilled with pity. She called the old vendor and
oIIered to buy the whole lot oI pumpkins just out oI compassion.
The old vendor, Thagyarmin in disguise, let her have the pump-
kins at a taken price and went away. Only when Sujata started to prepare
the Iamily meal Ieaturing a dish oI pumpkings, did she notice that the
Iurits were not Iit Ior eating... they were oI solid gold! So the Iamily
became rich overnight and Sujata devoled herselI to good works. She
simply gave away her riches in charity.
While waiting Ior Sujata to join him, Thagyarmin was busy con-
solidating his position in the celestial abode. Some other celestials were
there beIore him. They were called -- Their deeds oI merit oI the
past lives had blessed them with god-like appearance, super-normal pow-
ers and a place in the celestial abode. They, however, were too drunk in
their blissIul state to be good. They indulged in all kinds oI debauchery.
Naturally Thagyamin did not want such satyrs in his abode. One
day, while the Asuras were drunk deep in the celestial liquor, Thagyarmin
and his Iriends drove them out oI their territory. The Asuras did not realize
43
their Iallen state until the season oI coral Ilowers. Up in the celestial abode,
there was a tree that blooned exotic red Ilowers oI incomparable beauty
and sweetness. Only when the Iallen ones saw the common Ilowers with-
out any scent on the bushes, did they realize their loss.
The Asuras immediately rallied their Iorces to wage war on
Thagyarmin. The beating oI the war drums sounded like thunder and the
Ilashing oI arms Iitted through the skies like lightning. All the heavenly
regions were disturbed and clouds melted in rain-drops.
It was a twist oI Iate that Sujata, aIter living a good and virtuous
liIe, was reborn as the daughter oI the king oI Asuras. She was Iamed Ior
her beauty and goodness and many celestial priness desired her. So a day
was Iixed Ior the choosing oI her bridegroom. On that day Thagyarmin
joined the goodly company oI celestial princess and won her love. He
carride her oII much to the indignation oI the Asura king. Thagyarmin
made Sujata his ChiaI Queen and celebrated the happy event by taking
the title , the Lord and Husband oI Sujata. It was his best loved
and proudest title. Even as children listen enthralled to the story oI
Thagyarmin and Asuras, young people dream oI the kind oI love that
lasted not just one liIe but many many lives.
It is in this month oI Nayon that scriptural examinations Ior
monks and nuns are held. The lay people, mindIul oI the service oI the
monks and their liIe-long dedication to the study oI the Buddha's teach-
ings, do their best to supply the comIorts and amenities oI the candi-
dates. It is necessary to oIIer daily alms Iood to those who come Irom
other towns to the examination centres. Contributions to the cause are
donated by the community and organizations.
Organizations take charge oI oIIering daily alms Iood to a large
number oI monks. Each household takes in one or more monks, accord-
ing to their means. Everyone is anxious to do the meritorious deed oI
giving support to the monks, the Order oI the Sangha, custodians oI the
Buddha's Dhamma.
Apart Irom written examinations, there are those where the can-
didates have to recite all the scriptures by rote. It is a tremendous under-
taking to commit to memory all the Buddha's discourse, known as the
Three Baskets oI Learning.
There are but Iew who could pass the recitation tests and those
who do are showered with honours and giIts. It is in deep gratitude to the
-(monks) oI olden times, who enshrined the Word oI the Buddha in
their hearts, that the tradition oI recitation by rote is still kept up to this
day.
It was only aIter 400 years aIter the demise oI the Buddha that
the discourses were written down on palm leaves. There were hard times
when there was Iamine and monks had barely anything to eat. They bur-
ied themselves up to the waist in sand dunes to ease the rumblings oI
their empty stomachs and went on with their daily recitations oI the dis-
courses.
In this way, the monks kept the Word oI the Buddha alive even
without sophisticated tools like tape recorders and microIilms. Today scrip-
tural examinations are an important Ieature in Buddgist liIe. This month
is a busy time Ior Buddhist households. There is a lot to do Ior the monk
candidates who carry aloIt the torch oI Buddhist learning by dedicated
study and devotion.
45
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4. Wahsou (Waso)
The stars Delta Sagittarii shine
and so does the disc oI the moon.
This time, at Yugan's top,
the rays oI the two converge.
They are so bright.
Its scent abroad,
its buds just out on the stems,
the Iragrant Callophyllum, king oI the Ilower plants,
spreads its sweetness.
Wahsou (Waso): 1uly
Lenten Season
Waso, the Iourth month oI the Myanmar calendar, marks the
beginning oI the lenten season. It is a time Ior sobriety, selI-denial and
religious contemplation. The Iresh moist air oI the early morning is Iilled
with the tinkling oI brass triangular gongs that summons lay Iolk to come
and contribute what they can towards the communal oIIering oI alms
Iood Ior the monasteries.
How can anything go wrong on a day like this? The day began
with the tinkling oI Irom the brass triangular gong and the
rich sing-song voice announcing: "Hear y.e, good Iriends, our
companions-in-doing meritorious deeds, please wake up, do wake up and
prepare alms Iood Ior the revenend -bestir yourselves, good
Iriends."
The announcement is couched in poetic prose wreathed with
Iamiliar pali words like (good people)thrown in Ior elegance
and style. So, with the tinkling oI the brass triangular gong in your ears,
you roll in your bed Irom one side to the other murmuring, "So, it's time
to the kitchen. Praise be to Buddha!" You listen to the lingering notes oI
the brass gong and unlatch your droway eyes, still sluggish with the last
remnants oI slumber.
55
AIter the usual ritual oI writhing and stretching, you drag your-
selI down to the kitchen and begin to do the chores. It is still in semi-
darkness, but not all gloomy, Ior the air is Iilled with the promise oI the
coming day. It is lovely to be woken up by the tinkling oI the brass gong
and the sing-song chanting oI the --
How aptly are the organizers oI these benevolent activities
called -- unhers-in-to-heaven. They are members oI the
voluntary service groups called -which play an important part
in the liIe oI the community. Such activities are still very much
alive in small towns though rarely seen now-a-day in Yangon. In
Mandalay, where old customs and traditions are still revered, -
operate in grand style. Members oI these - wear all-white
suits. They go round in procession collecting alms Ior monasteries.
Some carry silver bowls to receive coins, and Ior receiving Iood, there
are large three- legged lacquer trays with sets oI small blows inside.They
are beautiIul things with red-domed covers. Each tray is suspended Irom
cords attached to a yoke. With the tray hanging in the middle, two
men shoulder the yoke at each end.The yoke is oIten painted red and
splash-ed with gold and glass mosiac Ilowers. The huge brass triangu-
lar gong suspended on a pole is carried by two men, one at the rear
striking in tune to the chanting while moving in step with the
procession. No easy task, this.
Sometimes, the procession is attended by music troupes oI drums,
cymbals and Ilute. Even as the blinking stars Iade away and the dawn
steals over the horizon, lights shine through the window panes and people
come out with oIIerings. The air is Iilled with music interposed with reci-
tations and the tinkling oI the brass gong.
People bless the -- who make things easy Ior people
to do meritorious deeds that would open the gates oI celestial regions.
They see that monks are supplied with their needs durings the lenten
season when they are not allowed to stay overnight outside the monas-
tery precincts.
Waso is the time when people do meritorious deeds and practise
contemplation and selI-denial. People make it a point oI Iasting and ob-
serving special precepts one day in the week. Even habitual drinkers take
a vow oI abstinence, Ior the season, at least. It is good in a way Ior people
to be reminded oI the need Ior selI discipline.
However, the lenten season is not as dull as it sounds. Even as
the senior citizens are making preparations Ior oIIerings to the monaster-
ies, the young people busy themselves with organizing music troupes.
On the Iull moon day people Ilock to the monastery with oIIerings; and,
oI course, there will be music troupes in attendance. There will be palyIul
teasing songs that run something like this:
Mother is a scold
OII to Wazo Pwe we go.
Oh my love, Iell a kokko tree,
And cut it quick,
Make a cart....
But, no....'t will take too long.
Why worry, love,
There's Ma Boke Sone,
Her ample hip Ior us to ride
To ride merrily,
Merrily, merrily all the way.
Marriages are taboo during the lent. This has nothing whatso-
ever to do with any religious concept. Monsoon season is a busy time Ior
the Iarmer and it is more convenient to celebrate weddings aIter the har-
vest is saIely home. Buy, some impatient lovers oIten rush oII to wedlock
beIore the lent begins.
The Iull moon oI Waso month is the anniversary oI the Buddha's
57
First Sermon, at Isipatana, a sylvan woodland oI Migadhaya or Deer Park.
It is meet that the Buddha should deliver his Iirst discourse in the wide
open spaces where the deer can wander Iree and saIe. It was where peace
reigned and where the running deer and the chasing tiger stopped in their
tracks to nestle close to each other as they listened to the voice oI the
compassionate Buddha.
The Buddha's Iirst sermon was heard 25 centuries ago. The Four
Noble Truths, namely, SuIIering, the Origin oI SuIIering, Ceasing oI
SuIIering, and the Path that leads to the Ceasing oI SuIIering. The Light
oI the Four Noble Truths still guides the way oI enlightenment to those
who are groping in the dark.
One unique thing about the Sutta or discourse, Iirst heard in the
wide open spaces, is that it does not bind men in dogmas and belieIs.
Man is Iree to believe and act accordingly. There is no one to punish or
reward man. He reaps the harvest oI what he has sown, and none but he is
the doer oI his own deeds.
The Path laid down by the Buddha is not hidden in a labyrinth
oI terms and phraseology. It is the simple middle way between the two
extremes oI devotion to pleasures oI the senses and the practice oI selI
mortiIication. It is the Noble EightIold Path, to wit, Right View, Right
Resolution, Right Speech, Right Action, Right Means oI Living, Right
Exertion, Right MindIulness, Right Concentration.
To have Right View is put Iirst and Ioremost, because it is
the key to the attainment oI Wisdom. The minds oI worldings are oIten
mastered by wrong ideas. The worldings are driven by their own de-
sires that result in SuIIering. Only Right View can help them see this
truth and attain wisdom that will quench the desires as dust is by
rain showers.
Perhaps many may not be able to grasp the Truth the Buddha
teaches, but whatever little eIIort they put in contemplation and medita-
tion gives them strength to Iace liIe. With the Dhamma(the Buddha's teach-
ings) enshrined in the heart, one can spread goodwill and loving kind-
ness all around. The worldlings may have their Ieet deep in the mire oI
desires, but their hands may reach out or rather strive to reach out Ior the
blossoms oI enlightende wisdom.
Blossoms oI the Dhama! That reminds one that this season is
also a season oI Ilowers. There comes the sound oI music that leads
young people who will roam the woodlands to gather Ilowers. The Ilowers
gathered in joy and love will be oIIered to decorate the shrines and pa-
goda. As young people bow down beIore the stupas and the Buddha
images, serenity comes even to the most boisterous and mischievous oI
the gang as they recite the prayer;
"May we, in Iuture-one oI these days,
Don the Blossoms oI the Dhamma."
59
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5. Wakhaun (Wa-gaung)
Splendour
Irom the edge oI heavens above.
Altair, the golden king oI stars,
shines brightly.
The breeze comes soItly
in Leo's season.
Right, LeIt, wherever one looks,
land lilies with their pollins spread.
Fragrant all around.
Wakhaun (Wagaung): August
"Waso - Wagaung, the rivers swell with rising billows -"so goes
the saying. The monsoon is now in Iull swing and it is a busy time Ior
paddy growers. Fields are ploughed and paddy plants are now ready to
be transplanted.
Living in cities one can hardly appreciate the monsoon whatwith
black asphalt roads slippery with blobs oI mud and oil. Heavy rains do
not encourage going places. Nothing to do but gaze out oI the window
and coin epithets to describe the massive sheet oI showers outside.
Only in the rural areas does one see the beauty oI the rains. On
the outskirts oI small towns and villages, Iields stretch out endlessly -
white panorama oI rippling waters under torrential rains. Once the show-
ers thin away, a Iew trees scattered over the landscape take a bow.
Then there comes Iorth a burst oI mass singing as the girl
tranaplanters respond to the young men playing drums and cymbals as
they walk along the ridges oI the Iields. Since they have already done
their share oI work which is ploughing, they are strolling with their mu-
sical instruments to entertain the girls. They wear wide brimmed coolie
hats made oI palm Ironds.
The young men look dashing and gallant. Their coolie hats,
drums and cymbals are decorated with gaily coloured silk tassels. The
music they play is suggestive oI thunder rolling Irom miles aIar culmi-
nating in a deluge oI rain showers. The songs they sing are playIul and
teasing:
67
Listen - oh, listen, my love,
The peal oI my drum
Resounding like a brass gong.
Come, oh come closer, my love,
My little bird oI sweet trilling notes!
Sometimes the girls' response is not very encouraging.
Love me, love me,
So they sing,
So they say,
Those idling swains
Walking on the ridges.
Daily they sing,
Daily they stroll
Love you? Indeed -
No, no, not me,
I'm not Iree,
I've got my own lover!
Rice planter girls have to work in rain and mud and they wear
rough home-spun clothes, but they do not allow themselves to be shorn
oI Ieminine charms, as one oI their songs shows:
Let's put the golden bark
The Iragrant bark,
On the stone slab,
And grind - grind - grind,
Then let's put the paste
Thick and smooth
On the Iace so Iair.
One item among the beauty aids oI Myanmar women, high and
low, young and not so young, is bark. The bark is used as skin
conditioner or Iace pack or make-up Ioundation. No rice planter girl will
go into the Iields without her Iace make up with paste - a beau-
tiIier as well as protection against weather.
The young men oI the drum music troupes oIten sing complain-
ing that they have no way oI knowing whether a girl is unattache or not,
so cute and winsome with blobs oI paste on her cheeks how are
they to know that she may have a couple oI kids at home?
To such an outrageous aIIront, the girls retort saucily:
Oh, you men,
Strolling the ridges
With drums and cymbals-
Oh, you - with kids and wiIe back home -
Go - go - get lost!
You, eye-sores!
AIter they have had their Iill oI banter and quips, they begin to
strike a tender note:
Oh, my love,
How the sun's rays lash you,
You drooping at the edge oI planting Iield -
As the sun blazes right on the heels oI heavy showers and the
rays are none too kindly, the girls respond:
Sweetheart, hoist your blanket
On a rope,
And please make a shade.
Paddy Iields are rural Iolks' liIe and hope. When the Iields come
Iroth with a bright promise oI plentiIul harvest, the Iarmers' thoughts turn
to alms-giving. There are sons and grandsons to be novitiated and so
many celebrations like settling in a new home, or anniversaries to be
observed with alms-glving.
Deeply rooted in the Myanmar character is a Ieeling that their
worldly goods are not worth having unless they serve the good cause oI
69
the Buddhist --(Teaching) which is the very Ioundation oI a good
way oI liIe. Every Buddhist does his share oI supporting the Buddha's
Order oI Monks by giving a morsel oI rice daily to the monks, which is in
itselI a contribution towards the cause.
As the rice planters labour in the Iields braving the inclem-
encies oI weather, they sing oI the time when the golden grain is
ripe on the stalks. Then will the newly wedded couple do the alms-giv-
ing together; this act will seal their bond oI love that will last not
only one liIe but all the lives to come.
Wagaung is a month Ior alms-giving by casting lots. Ac-
cording to the custom, communal groups solicit donors to prepare
alms-bowls, one or more each, depending on the means and will oI
the donoe. Each bowl is Iilled with a portion oI rice meal with curry
and accompaniments like sweets and Iruits.
Monks are invited to receive the bowls and lots are cast.
Each monk receives whatever bowl his lot Ialls. Casting oI lots does
not end there. Each donor is given a number oI his bowl and lots are
cast again Ior the winning number. The lucky donor oIten receives a
sum oI money. Usually the winner, overjoyed that he is being given
the opportunity to do more deeds oI merit, uses the money Ior yet
another alms-giving. He oIten adds something Irom his own pocket
to make the giIt more substantail.
Casting lots Ior alms-bowls is a Iestival Iull oI Iun and
promise. It is called the Maha Dok Iestival. It all began with a man
called Maha Dok, who lived during the liIe time oI the Buddha. The
story runs as Iollows.
Maha Dok was a very poor man who never had a chace to
do any deed oI merit. One day some citizens invited the Buddha and
his monks to the city and people were asked to help with the
oIIering oI alms Iood. Each citizen took the responsibility oI oIIering
alms Iood to one or more monks, according to his will and means.
Maha Dok, poor though he was, promised to host a monk. He
and his wiIe worked hard to earn to get an alms bowl and Iood to go
with it. The man took a job oI cutting Iirewood and he did it singing
happily as he worked. His employer was struck by his cheeriness and
asked him what he was so happy about.Maha Dok said he had a very
rare opportunity to oIIer alms Iood to a monk. The employer, glad at
heart to see such a man, gave him choicest rice grains to cook alms
Iood. The wiIe, who took the job oI winnowing and pounding rice
grains, did her job signing happily. When the lady oI the house was
told oI the reason oI the poor woman's happiness Ior the prospective
alms-giving, she gave her some ingredients Ior cooking, like butter
and groceries.
Maha Dok and his wiIe, happier still because oI the good will
oI their Iriends, prepared the rice meal. So great was their enthusiasm
that Thagyarmin, king oI the celestials above, came to them disguised
as a labourer and helped them with their cooking. He, thought a
powerIul celestial, was anxious to gain a share oI merit, by helping
them.
When the day came Ior allotting monks to their respective
hosts, it was Iound that Maha Dok's name had been overlooked. The
poor man was numb with grieI. He was to be a poor man, without a
single deed oI merit to his credit, not only in his liIe, but Ior many more
lives to come. At least this was what he thought.
What Maha Dok did not know was that his eIIorts to do the
good deed and his goodwill that went with them all amounted to a me-
ritorious deed. Thagyarmain, king oI the celestials had yet to play his
trump card. He himselI had caused the slip to occur in the allotment oI
monks. It was the Buddha himselI who was leIt without a host, as it
turned out!
So the lot Iell to Maha Dok to oIIer alms Iood to the Buddha.
There was a great uproar, Princes, Lords and rich men ran aIter Maha
Dok, oIIering bales oI silver, gold and jewels to buy the privilege oI
oIIering alms Iood to the Buddha. But Maha Dok did not give so
much as a glance at their oIIers. He was ecstatically happy that he was
to host the Buddha.
71
The Buddha partook oI the alms Iood Maha Dok oIIered and
praised his good deed. Thagyarmin, because he helped Maha Dok to do
the deed, was also blessed. He then caused the shower oI gold and
jewels to Iall in the yard oI Maha Dok's house. As a good disciple oI
the Buddha, Maha Dok spent his wealth in good works. When his liIe
in the human abode ended, he was reborn in the celestial regions.
The story oI Maha Dok is a Iavourite with Myanmar Bud-
dhists. It oIIers hope to the poorest; anyone can do meritorious deeds
and rise up in the ladder oI existences, iI only one has the will. The
story is dramatised on the stage and it is represented on the precincts
oI pagoda in paintings and sculptures.
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6. Tothalin (Taw-tha-lin)
The season oI Virgo,
when the golden is in bud.
The sweeping wind waIts
sweet odours
Irom the pleasant woodland
In heavens above the clouds
brilliant lights.
The king moon and
the blazing Square
are near each other.
Tothalin(Tawthalin) : September
Monsoon is thinning away and the skies are clearing. As the
sun's rays steal through the drizzle, rainbow-coloured showers swing in
the wind like bejewelled strings.
Sunny days ahead - you say hopeIull, as you rake out the mil-
dewed rugs, blankets and coats, all hungry Ior a wisp oI sunshine. There
is romance in the air, as the ban on weddings is to be liIted with the
end oI the lenten season which is next month. Lovers who have been
waiting all these months are now busy with their wedding plans.
The weather is Iine and the wide brimming Irrawaddy river
spreads out like a roll oI matting.
The month oI Taw-tha-lin: rain soItly pat-patting,
The mighty river rolls out like matting.
So goes the saying. The river, calm and tranquil with dimpling
waves, invites aquatic sportsmen. This is a month oI boat races.
From what we learn Irom songs and poems oI old, boat races
during the time oI Myanmar kings displayed not only speed but also
skill and grace. There are 37 styles oI rowing on record. Each style has a
name suggestive oI a symbolic image and it is up to the people oI today to
stretch their imaginatiom to visualize what it might look like.
Take names like "Iairy plucking Ilowers", and "Iairy oIIering
Ilowers". Did the boatmen gesticulate with their oars to suggest the pic-
ture oI Iairies revelling in the sylvan glades? Strokes named "seagull-
sweep" and "sea-gull-soar" create pictures oI racing boats sweeping and
soaring over the river's surIace.
Regattas oI olden days were help under royal patronage. The
royal Iamily, the king, queen, princes and princesses, had their own boats
81
participating in the race. There was Iun, colour and music galore. Boat
songs were composed especially Ior the occasion. The boatmen wore
varicoloured liveries matching the banners oI their boats. Music boomed
as the supporters oI the competitors hurled picturesque limmericks at one
another.
It was on such an occasion that King Bodawpaya, who reigned
Irom 1719 to 1819, won a somewhat dubious "victory" over the queen's.
The royal regatta opened with the king's boat racing against the queen's.
It so happened at one time that the king lost the race Ior three years run-
ning.
The king had a Iavourite courtier named U Paw Oo, who was
his chum and playmate in his childhood days. U Paw Oo was wise and
learned and above all was giIted with irrepressible wit and humour. When
the king was in need oI guidance or criticism or even remonstrance, there
was not one minister who could dare the royal wrath and say what had to
be said. It was then U Paw Oo who would play the court Iool, and point
out the way to sanity and better judgment.
As the month oI Taw-tha-lin drew near and the preparations Ior
the royal regatta was underway, the king was embarrassed by the veiled
jibes and quips thrown at him by the queen and her ladies. They were
sure that the queen 's boat would win again that year. Bets were made and
the king's boat had but a Iew takers.
For three years running, the king had taken deIeat with good
grace, but on the Iourth year, he Ielt that he could no longer be a good
loser. Enough was enough. He had to win, that year, by Iair or any other
means. He had no one to Iall back upon but U Paw Oo. He hinted that U
Paw Oo, as the king's trusted henchman, should do something about it.
How could a IaithIul servant suIIer such a disgrace Ialling on his royal
master? The king, oI course, would not stoop to command U Paw Oo to
conspire something unsportsman-like: rather that his clever servant should
"do something about it" on his own.
U Paw Oo, as iI sensing what the king meant, assured his master
that things would be diIIerent that year. He added that he was the kind oI
servant who knew his master's wishes by the mere nod oI the royal head.
The audience, U Paw Oo said, would see something diIIerent, something
unpredictable that would take everyone, inculding the king himselI, by
surpruse. Since U Paw Oo was cleverly evasive about the details oI the
plan, the king had to be content with,"Just wait and see, my royal mas-
ter"!
The great day dawned. The king, queen and courtiers took their
place in the royal marquee. The air was tense with expectation and thrill,
as the Ilourish oI drums, cymbals and gongs announced the race open.
The Iirst to come into view was the queen's canoe Ilying coloured ban-
ners. People cheered as the boatmen displayed their skill and grace with
their rowing styles. But where was the king's boat? The king cast an in-
quiring glance at U Paw Oo, who just grinned and nodded. His twinkling
eyes relayed the message,"Just wait and see, Your Majesty"
So the king had no choice but to"wait and see", hoping to see
something diIIerent Irom the preceeding years. But he had no idea how
diIIerent it would be. Even as he Iought with his misgivings, a discreet
titter rose among the courtiers and ladies. Fearing the worst, the king
strained his eyes towards the waterIront. He was dumb-Iounded to see a
huge barge that
"............like a burnished throne,
Burn'd on the water............."
"Look - look - His Majesty's boat is coming in to the race", the
voices saug out. Music was sweet and haunting suggestive oI lotus blos-
soms Iloating on the water admiring their own beautiIul reIlections. So
did the barge, as the silver oar's"to the tune oI Ilutes kept stroke and made
the water which they beat to Iollow Iaster, as amorous oI their strokes."
So the royal barge bowled along, digniIied and stately, oblivi-
ous oI the queen's canoe skimming away towards the goal. At the prow a
bejewelled Iigurehead dazzled in the sun. At the helm was a comely Iairy
steering with her Ilowery soIt hands. A bevy oI nymphs threw roses and
jasmins Irom aboard. They so perIumed the air that the winds were
loversick with them.
There was a loud burst oI cheering Irom the queen's supporters.
They threw quips at the king's men. There were peals oI laughter, no
longer discreet or controlled. More jokes at the expense oI the king.
83
The king was aghast. He wished that he could sink and sink
miles underground. He could not very well yell Ior U Paw Oo and give
him what he thoroughly deserved. He would only make a bigger Iool oI
himselI. U Paw Oo came closer to his royal master's side with a smug
grin on his Iace. The king glowered at him threateningly. But U Paw Oo
was not rattled. He said,"Your Majesty, can't you see how your barge has
won a decisive victory, like loser oI a little canoe runs away Ior her dear
liIe in the vanguard. Never mind what common people say. It is only the
wise and the great that know a victory when they see one!"
The king's unseemly expletives were lost in the peals oI laugh-
ter and cheering. The show went on with more mirth and Iun.
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7. Thitintyut (Thadingyut)
The Iive lotuses are Iragrant.
Bright lights burn.
At the top oI the golden Palace Mountain
Myinmou lights blaze.
Season oI lights.
Heads lower
three times in reverence.
The traditional ceremony oI
Homage to the Aged
is held throughout the land.
Thitintyut (Thadingyut) : October
Festival of Lights
Thadingyut, the sev-
enth month oI the Myanmar cal-
endar, marks the end oI lent.
Monsoon is on the way out and
the skies are clearing. Sunny days
are here to stay.
The austerity, so briety
and restraint oI the lenten sea-
son together with the damp
murky gloom oI the monsoon-
all these have given way to Iun
and Iestivities. With the ban on
weddings liIted, there is the
scent oI engenis leaves and lil-
ies in the air.The soIt breeze
whispers the music oI Ilutes and
harps.
The three day lights
Iestival, namely the day beIore
the Iull moon , the Iull moon
day and the day aIter, will be
those oI music, dances and Iun.
Illuminations are there to cel-
ebrate the anniversary oI the
Bud-dha's return Irom the ce-
lestial abode where he had spent
the lent teaching the gods above
His Law.
Amoung the gods was the
one who was the mother oI the
Buddha, reborn there. It was on
the Iull moon day oI
Thadi ngyut month that the
Buddha desended to the abode
oI humans. He and His disciples
were attended by a heavenly
93
host oI celestials who created a pathway oI stars. Humans on earth illu-
minated the homes and streets to welcome the Buddha and His disciples.
Although the anniversary is on the Iull moon day the Myanmar
way oI celebrating such an event is to have a Iestival on the eve, to wel-
come the day and the actual day and then the day aIter to give a grand
send-oII. So, the three Iestival days instead oI one. The more the merrir.
Streets, houses and public buildings are illuminated and Ies-
tooned with coloured electric bulbs. One Ieature oI the Iestival in small
towns and village is - lighting; small earthen bowls are Iilled with
sessamum oil and a piece oI cotton is soaked in each bowl and lighted.
These lighted oil bowls are placed on the terraces oI pagodas.
The lights last longer than candles and the little tongues oI Ilame quiver-
ing in the breeze lend an uncanny beauty to the scene steeped in silvery
moonlight. Such lights are sometimes seen on the pagodas in Yangon
city.
The sence oI the Buddha's desent Irom the celestial regions is
oIten recreated in the streets or pagoda precincts, all done up on paper
mache and poster paintings and oI course, lights. The Iestival is oIten
called the Tawadaintha Ieast: Tawadaintha, being the name oI the celes-
tial abode where the Buddha spent the lenten season.
Thadingyut is not only a season oI Iestivals and rejoicings, but
also a time Ior remembering those to whom we owe respect and grati-
tude. The Buddha's visit to the celestial regions was to teach the great
Truth he had Iound through rigorous striving Ior many many lives, to his
own mother. It was a gesture oI gratitude, an example Ior all to Iollow.
The Buddha made the greatest giIt oI all, namely the giIt oI Dhamma (the
Law) that would deliver her Irom SuIIering once and Ior all.
According to the Buddhist teaching, there are Five Revered
Ones, namely the Buddha, His Law, His Order oI Monks, Parents and
Teachers. During the Thadingyut season Myanmar Buddhists go round
paying respects to parents, teachers, edlerly relatives and Iriends.
It is quite usual Ior the senior citizens in the street or residential
quarter to receive giIts and respects Irom the younger people oI the com-
munity. Sometimes it is an organized aIIair, but this does not prevent
them Irom going to older people individually to pay respects. This way, it
is more intimate and pleasant.
On the third day oI the Iestival, people go round paying calls. It
is"open house"Ior many homes. Older people have light reIershments ready
Ior the young visitors. They give away sweets and small change to chil-
dren. Young people bring small giIts like candles, Iruits and cakes, but it is
not compulsory. Paying respects is accomplished by the act oI
- -
- -
genuIlection.
The word is an eyeryday expression in Myanmar liIe.
When you have to say something indelicate or impolite, you say it with
the word the same word is used as an apology Ior any transgres-
sion like, bumping into someone or stepping on another's Ieet. On such
occasions the word is synonymous with "sorry", but with a deeper Ieel-
ings.
When you have the necessity to touch someone's hair, like brush-
ing away a wisp oI dust, you do not do so without Iirst saying
even though the person concerned may not be an older person.
The custom oI doing the act oI is rooted in the Buddhist
acceptance oI the -- the round oI rebirths, being born and reborn;
all beings, humans and others go round the cycle, meeting one another in
amicable or hostile relationships. Consequently, among people meeting
one another in this present existence there would be love and kindness as
there would be hate and enmity as well. There might bewrongIul actions
committed consciously or unwittingly to one another throughout the un-
ending journey oI --
When Buddhists do the act oI to anyone, their parents,
teachers or elders, they not only pay respects as a gesture oI gratitude,
95
but they also ask Iorgiveness Ior any wrongIul action they might have
done in this liIe and many many lives beIore.
The elders, even as they accept the Irom young people,
ask Iorgiveness in their turn Ior any wroungIul action or hurt they them-
selves might have been guilty oI. This reciporcal action is called the "eras-
ing oI the slate", which is the same as"burying the hatchet". AIter this act
oI"erasing the slate", Iriends and kinsmen can start with a "clean slate"
with nothing but love and kindness.
Paying respects or ceremonies are organized and held in
schools. Paying respects to teachers, one oI the Five Revered Ones, is
still practised. Buddhist parables illustrate the good inIluence oI teachers
on their students, even though the latter might have become ruling kings.
Once, a short time aIter the demise oI the Buddha, the kings oI
India assembled to claim their share oI the Buddha's relics. It was a goody
company oI crowned heads, each attended by the Four Elements oI War,
namely, inIantry, cavalry, chariots and war elephants. Swords and spears
and shields burned in the sunlight as the caparisoned steeds and elephants
dug their heels impatiently, as they waited Ior action.
Then came the dispute over who should get how much oI the
relics. Tempers rose and angry voices rang through the air and the steel
clanged as the warriors made ready their weapons. Horses neighed and
reared, elephants let Iorth a IearIul trumpeting. A havoc oI blood and
destruction was imminent.
At that crucial moment, an authoritative voice rang out above
the din: "Silence, all oI you!" The kings turned their heads towards the
voice they knew so well, the voice that had dared to command them.
There stood Dona the brahman, who was their teacher, who had taught
them the princely arts, in their student days.
There was silence, as the kings bowed down to the one who had
been their teacher. Without so much as a word oI dissent, the kings ac-
cepted their share oI the relics handed out by Dona the brahman, and
went away in peace.
So this is the spirit oI Thadingyut season......paying respects
to these to whom respect is due and remembering those to whom we
owe gratigude.
97
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8. Tanhsaunmoun (Tazaungmone)
Yellow robes Ior oIIering,
the reward oI the Path is the aim.
At this time, scattering the pollins,
the luIIa at the end oI its gold stem
is rich in Iragrance.
Amid the sky
in heavens above
the golden moon Canda
and the brilliant star Pleiades
shine merrily.
106 Khin Myo Chit + 1unior Win
Tanhsaunmoun (Tazaungmone) : November
AIter Iour months oI rain comes a succession oI Iestive months
starting with Thadingyut lights Iestival. Come Tazaungmone, still an-
other lights Iestival even more elaborate with the usual trimmings oI music,
dances and shows. It is rather convenient, so say Iun-loving Myanmar,
that the paper lanterns and decorations are still in Iairly good condition
to be put up again in three week's time.
Tazaungdine Iestival, as the lights Iestival in the month oI
Tazaungmone is called, is more or less a Iolk Iestival, probably pre-Bud-
dhist, so originally without any Buddhist signiIicance. The Iestival is
mentioned in stories beIore the Buddha's time as Iestival, in honour
oI the guardian gods oI the planets, It is said that certain planetary sings
107
oI the zodiac are in the ascendant during the month. The inIluence oI the
planets in ascendence iI such that people's thoughts are bent on mischieI.
It is during the month that thieves are moved to ply their trade.
Kings oI the olden days decreed that Ieasts were to be held and
all kinds oI jollity and merry-making were licensed, so that people's
thoughts might be channelled away Irom serious mischeiI, a kind oI psy-
chological warIare. There are stories oI how men normally sober and
steadIast were so moved by the spirit oI the season that they did un-
seemly things. Perhaps the pleasant weather with cloudless starry skies
and silvery moonbeams may have something to do with it.
Though Tazaungdine lights Iestival began in the times imme-
morial as a Iolk ritual, it is regarded today as an essentially. Buddhist
Iestival. The month is the time Ior oIIering robes to the monks.
OI course, there is no restriction whatsoever when robes should
be oIIered to the monks. Anyone can make the oIIering any time to
any monk; but this month's oIIering has a special signiIicance. This
is a special time, the time, when, aIter long months oI seclusion in
the monasteries, monks make preparations to go on trips to see and
pay respects to their teachers and parents, now that the ban on teavel
(only Ior monks) has been liIted.
At such a time, many monks are in need oI new robes. OIIering
oI robes and other giIts, in this season are made not to any individual
monk, but to the Order as a whole so that the needy ones shall get the
robe. OIIering oI giIts to monks, iI it is to bear highest Iruition, must be
made to the Order as a whole and not to an individual monk. Donors,
being human, are oIten moved to oIIer giIts to monks by personal Ieel-
ings, like partiality or attachment. Although such other acts are, in their
own way, meritorious deeds, the Iruition is not as great as the act oI giv-
ing to the Order oI monks or the -
Once, during the liIetime oI the Buddha, his Iorster mother,
Gotami, made a robe Ior the Buddha. It was made oI Iinest material and
marvellously elaborate. When she oIIered it to the Buddha, he suggested
that it should be oIIered to the Order as a whole. It was then that he
explained the desirability oI such an attitude in making the act oI oIIer-
ing.
The Buddha in his inIinite wisdom, saw that in the Iar Iuture,
when he was no more, his teachings would not last, unless the Order oI
monks carried on with their study and contemplation. The Order must be
supported by the laity. II lay people oIIered giIts to the monks to whom
they were partial, there would be many others who would be in need.
Such a situation would undermine the strength oI the Order.
OIIering oI special robes and other giIts made to the Order oI
monks during the season keeps alive the true spirit oI oIIering, as taught
by the Buddha. All the giIts are oIlered to the Order so that the needs oI
the poorest monks are suitably supplied. According to the rule a group oI
monks who have spent the lent under a senior monk in a monastery is
eligible as an instiution to accept the giIts called the giIts.
-

It is the custom oI the community to organize the oIIering oI
giIts, everyone contributing in cash or in kind. Members oI the same
proIession or trade or people working in the same oIIice Iorm such groups
Ior this purpose and collect giIts Ior the monastery.
ThereIore, during this season, you will see wooden triangular
109
structures standing in market places or in decorated marquees by the
wayside. Each structure is hung with giIts, like sets oI yellow robes, tow-
els, napkins, cups and such useIul things big and small. They are
giIts and anyone is welcome to hang whatever he wishes to contribute, a
kyat note, or a handkerchieI or a cake oI soap-no matter however small.
Those structures hung with giIts are called trees. The
word is synonmous with plenty and inexhausitble wealth. The
story oI tree dates back to the beginning oI the world when hu-
mans were pure oI heart. They had a tree which bore everything
that humans could wish Ior.....Iood, clothes and things. II one Ielt like
eating a special Iood, one just went and plucked it Irom the tree. II one
wished to wear an exotic dress, it was right there Ior the taking.
The only thing is that one must take only what one could use
Ior the day and no more. Humans, however, were weak; they wanted to
have things abundantly in their possession; they did not trust others, who
might take more than they needed. One person troubled by such thoughts,
began taking more than he needed and the next person Iollowed suit.
People began stocking things and there rose quarrels and Iights and the
tree was destroyed. Form then on, men had to live by the sweat oI his
brow.
The original tree was no more, but right there durings
the Tazaungdine season, it grows again. Everything grows on the tree.
Humans, once again, are generous and loving. They make the trees bear
all kinds oI giIts big and small.
The grand moment is when the giIt-laden trees are taken
in triumph to the monastery, attended by music and dance troupes and
bevies oI damsels dressed in bright silks.
oIIering is considered one oI the most meritorious deeds.
There are stories oI how acts oI giving bear Iruit and trees Iea-
ture in such stories. Go to any pagoda and when you put a coin into the
donation box, the man sitting with the triangular brass gong accepts the
giIt and intones a prayar Ior you and amongst the things he wishes Ior
you, he includes: "May you have a tree right on your doorstep."
It is a beautiIul idea, to have a tree on your doorstep.
Perhaps you can grow it by hanging a small giIt on those trees oI
the oIIerings.
The highlight oI oIIering is the weaving oI non-stale
robes so called because the robes are not allowed to go stale, that is to
say, they are woven within the space oI the night. This, oI course, is
optional, not neccessarily an item in the religious programme. It is per-
haps a Iolk tradition to encourage the art oI weaving. This ritual gloriIies
the common labour oI the rural Iolk.
Even today this weaving oI the robes is organized in rural and
urban areas. Music, dance and prizes Ior the best weaver who can Iinish
earliest and best add colour and enjoyment to the Iestival. The weaving
starts at sunset and Iinishes at dawn when the Iinished robes are oIIered
to the Buddha and His Order, oI course the stupes and images represent-
ing the Buddha.
In rural areas the weaving contest is even more elaborate. Pick-
ing oI cotton and spinning are also included, and they are done withing
the space oI the night. Cotton Iields are reserved Ior the event. Village
tracts organize the contests; organizing teams Ior picking cotton, spin-
ning, dyeing and weaving.
Moonlight, music and dances lighten the labour. Young men with
drums, Ilutes and cymbals entertain the girls throughout their chores oI
picking cotton, spinning , weaving and dyeing. The best teams and the
best weaver are awarded prizes.
111
The tradition oI weaving the non-stale robes is still carried on at
some oI the pagoda in Yangon. Under the glare oI neon lights, moonlight
hardly has a chance to work its magic.
This season is a Iestive one in the truest sense oI the word. Illu-
minations, shows, music, all this and trees too.
On Such a Night as this
There are lots oI interesting things that happened during the
Tazaungdine season. Some oI the events are tragic, some comic but all oI
them Iull oI human Ieeling.
On such a night as this, the Iull moon oI Tazaungmone, the city
oI Rajagaha was illuminated like the city oI the gods and sound oI music
and rejocings Iilled the air while the whole city gave itselI up to the joy oI
the moment. King Ajatasattulay on the royal couch tortured by remorse.
The king who had killed his own Iather could not Iind solace in his
power or glory.
When his ministers and courtiers gathered at his Ieet to pay him
respects, he could only remember his royal Iather, so good, so virtuous
and so well-beloved. Ajatasattu had done the Ioul deed at the advice oI
Devadatta, the Buddha's arch enemy, who plotted against the Buddha's
liIe. "You kill your Iather and be king; and I will kill the Buddha and be
the Buddha in his place....", Devadatta had said. Devaddatta's misdeed
was such that the earth who had borne everything on its back, would not
suIIer to have such a miscerant. The earth gaped open with hell's Iires
and swallowed Devadatta.
Ajatasattu heard the news and was Iilled with Iear that a similar
Iate might overtake him. Moreover he understood too late how a Iather
could love his son, because a son and been born to him. It was a moment
oI truth Ior the patricide king and he knew that he must go to the Buddha
Ior reIuge. But how could he, a patricide?
Among his ministers was Jevaka, his halI-brother, physician to
the Buddha and his disciple. Perhaps he could ask Jevaka to take him to
the Buddha. But a king could not make such a request in the presence oI
his courtiers. So, the king began the conversation praising the beauty oI
the night: "How Iair, sirs, is the cloudless night! How charming! How
loverly! What sage or brahman shall we seek out to see iI he may give our
hearts peace?"
The ministers, each in turn, recommended the sages they them-
selves Iollowed. The king listened in silence, waiting Ior Jevaka to speak.
Jevaka suspected that the king wanted him to speak, but he would rather
wait to make sure.
Finally the king asked Jevaka why he had not spoken. Only then
did Jevaka rise up Irom his seat and with his hands clasped in adoration
towards the Buddha, said: "Sire, yonder in my mango grove dwells the
all-Enlightened Buddha with his disciples; unto Him, the Blessed One,
let the king repair, to hear the Truth and put questions."
The king immediately ordered the royal elephants to get ready
and he went in royal state to Jevaka's mango grove. As he approached the
grove, his heart was Iilled with awe because all was so quiet that not a
sound was heard but the stirring oI the gentle breeze. Why all this un-
canny silence and quiet? Was Jevaka, his own halI-brother, up to some
kind oI treachery?
His Iears were put to rest when he saw the Buddha himselI sur-
rounded by his disciples. How could such a great number oI monks be so
quiet! II only his little son could be so only Ior a moment, Ajatasattu
thought, his heart greatly moved.
All was tranquil like an ocean in repose. Look where he would,
he saw endless ranks oI disciples. Then saluting the Buddha, the king
asked: "what is the Iruit oI religious liIe?"
And the Buddha answered the king's question in a discourse
called the Samaphata Sutta. Glad at heart, the king made a solemn obei-
sance and departed.
The Maid Whose Beauty Drove a King Mad
One oI the stories associated with the Tazaungdine Iestival is
the story oI a beautiIul maid named Ummadanti. She was born oI a rich
113
noble Iamily. Her Iather thought that she was worthy to be a queen. So he
sent word to the king who became interested. BeIore any girl could be
selected to be queen, the king's wise brahmans had to go and see her.
They must read the lineaments oI the body and decide iI she was Iit to be
a queen.
When the brahmans were treated to a banquet at Ummadanti's
house, they were so intoxicated with the lady's beauty that they made
a mess oI every thing at the table. Ummadanti was indignant that the king
should send boors on such an important mission. She ordered her ser-
vants to throw the brahmans out oI the house.
Now the brahmas could not very well report the matter to the
king since they had made perIect Iools oI themselves. So they sent in a
report to the eIIect that the lady Ummadanti was not worthy oI being a
queen.
Rejected by the king, Ummadanti was given in marriage to the
king's general, a man oI great courage and integrity. Ummadanti, with all
her love and respect Ior her husband, could not get over the slight the
king had given her. With the rage oI a woman scorned she bided her time
Ior vengeance.
Then came the Iull moon day oI Tazaungmone and the city blos-
somed Iorth in lights and Iestivities. The king was to ride the streets in
Iull grandeur. It was a busy time Ior the general, Ummadanti's husband,
who had to take charge oI all security matters.
The general, beIore he leIt home to go on duty, said to his beau-
tiIul wiIe: "My dear, the king will ride in state through the city streets and
he'll surely come to our door. Please do not show yourselI, lest your beauty
should do harm where such is not intended."
Ummadanti's non-commital reply was lost in the tender cares
she bestowed on her departing spouse. She gave him a loving send-
oII and waited Ior what was to be her Iinest hour.
As soon as her maid, in obedience to her order, came and in-
Iormed her that the king's chariot had come, Ummadanti went to the open
window. In pride oI power and beauty's bloom, she stood with a basket oI
Ilowers on hand. She then threw the sweet blossoms at the king, whose
eyes turned to her in pleasant surprise. She smiled the smile oI a sylph,
alluring and tantalizing. The next moment she banged the window shut
leaving the king in the dizzy heights oI desire and covetousness.
AIter that the king was in no condition to continue his trium-
phant tour. He returned to the royal palace to Iling himselI down on the
couch and moan in agony,
From that time on it was impossible Ior the general to see the
king and take his counsel on important matters oI state. He was inIormed
that the king was suIIering Irom a strange malady. The general knew
instantly the cause oI the king's sickness. The king suIIered in secret,
ashamed oI the unseemliness oI his passion.
The general suggested that someone should be sent to the huge
banyan tree where a powerIul spirit lived and ask what should be done.
He then put a trusted man in the hollow oI the tree with instructions what
to say. When the messenger came to the tree, the man in the hollow let
Iorth an estounding oracle that the king was inIatuated with the general's
wiIe.
The general went to the king and told him what the oracle said
and generously oIIered Ummadanti to his lord and king. Ashamed that
his secret passion was known to and man, the king was brought to his
senses and lived in peace, ruling his subjects justly.
The story is a Iavourite with proIessional players and amateurs.
During the Tazaungdine Iestival the scene where the Lady Ummadanti
threw Ilowers at the king is highlighted. The dramatists' ingenuity oIten
makes the lady and the king bandy wits and the part oI the king is clowned
to the delight oI the audience.
115
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9. Natto (Nat-taw)
Haze Ialls in the eight regions,
the silver mist is Iresh and moist.
As the breeze gently blows in the woods.
tulips and orchids
have their scents waIted
leIt and right.
At the top oI the high mountain
Yugandhara
Candi the golden moon
and Orionis, sprinkling their rays,
march together.
Natto (Nat-taw) : December
Day and sunny days with a touch oI coolness in the evenings
begin with the month oI Tazaungmone. By Nat-taw, cold season is in Iull
swing, In lower Myanmar towns like Yangon the weather is just pleasant,
not too hot ro cold, but in upper Myanmar towns and nothern hill areas it
is really cold.
Agrarian people in the countryside have a spell oI leisurely days
now that the Iields are golden with ripening grain. The air is Iilled with
music and song as a succession oI local pagoda Iestivals and ritual Ieasts
on in the neighbourhood.
Ritual Ieasts in honour oI - traditional Iamily gods, are cel-
ebrated during this month. The Myanmar expression covers all kinds
oI celestials and spirits oI diIIerent levels, starting with the residents oI
the skiey regions above, powerIul gods, to lower level oI spirits or ghosts
wandering homeless and starving.
It is almost incomprehensible to Ioreigners that animism and
Buddhism should exist side by side in Myanmar society and Myanmar
personality. For an ordinary Myanmar Buddhist it is natural Ior him to
131
believe in the existence oI - and to given oIIerings to them iI he wishes.
When King Anawrahta oI Bagan established Theravada Bud-
dhism in the ll
th
, century, images oI - are given niches in pagodas
(Shwezigon, Bagan Ior instance). People were allowed to go on with
their traditional oIIerings to their - The non-severing oI the animistic
ties was helpIul in introducing the new Iaith, Theravada Buddhism. Any
Iorm oI oIIering to - is within the teaching oI Buddhism so long as the
Five Precepts are not inIringed. Hence sacriIicial oIIerings oI live ani-
mals are against the Buddhist teachings.
One oI the basic tenets oI Buddhism is that all beings, humans
and - oI all levels go round the cycle oI lives meeting one anther on
amicable oI hostile circumstances. The state oI level oI all beings is de-
cided by one's own deeds, good or bad.
- are mentioned in many oI the Buddha's discourses. The
Buddha himselI, beIore he was reborn as Prince Siddhatha, later to be-
come the Buddha, was a celestial in the regions high above. When as
Buddha, he preached sermons, - Iorm a great part oI his congregation.
- became his devout disciples.
Consequently, when a Buddhist makes oIIerings oI -, it is
done in the spirit oI kinship and loving kindness, as one might do Ior a
Iriend. - are beings like humans going round the cycle oI liIe; they
exist on a diIIerent plane oI existence, but sharing kinship and continuity
oI liIe. Many - are given niches on pagoda precincts because they too
are disciples oI the Buddha. They are there to look aIter the welIare oI the
pilgrims, as many people believe.
It is in this month oI Nat-taw that ritual Ieasts in honour oI -
are held. Even when the Ieast is held by an individual Iamily, Iriends and
neighbours join in to share the music, songs and dances.
When a ritual Ieast is held either by a Iamily or a community,
proIessional mediums are called in. These mediums have images oI -
A marquee is built and all the images and accessories and oIIerings oI
Ilowers, candles and Iruits are placed in there on an elevated dais.
A space is reserved Ior the orchestra, with the elaborate decora-
tions oI mythical Iigures like dragons and - an animal with the
body oI a horse, winged like a bird, horned like an antler and scaled like
a Iish.
Dances are spirited as might be expected, as the mediums are
possessed by the - and the music is rollicking. It is a colourIul aIIair
and the audience can join in and people oIten do.
Ritual Ieasts are, iI anything, clan gatherings with all the ro-
mance, mirth and Iun. Many oI the songs, dances and plays oI the Myanmar
theatre have their roots in the ritual Ieasts.
There are oIten practices that overstep the bounds oI propriety
and not in keeping with the teachings oI the Buddha. Some oI the ritual
Ieasts run wild like drinking bouts. Such are Irowned upon by good Bud-
133
dhists. But things go on and will go on so long as people have their need
Ior Ieasts and rituals and above all, to let oII steam once in a while.
-
- -
- - -
g. .: g. .: g. .: g. .: g. .:
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10. Phathou (Pya-thoh)
The silver moon Canda and
the stars Cancri, Iellow-travellers now,
spread their bright rays in the clouds,
shine brilliantly side by side,
and travel on.
MagniIicent
the emerald Iorest palace.
Fresh, green and moist,
the Clematis buds strangely
and bloomw Iorth wondrously.
Pyathou (Pyatho): 1anuary
Pyatho is completely Iree Irom rains. Just sunny days, and cool,
dew-drenched nights. The Iestive season, ushered in by Thadingyut (Oc-
tober) - the end oI lenten austerities, monsoon and hard grinding work in
the Iields,- is on Iull swing. Most oI the pagoda Iestivals are celebrated
during the month.
This means long winding rows oI stalls wherein products oI
various localities are displayed Ior sale: glazed earthen wares, boxes, bas-
ket made oI cane, bamboo or palm Ironds, hand-woven cotton pieces in
bright colours; all the things attractive, useIul and decorative. It is a good
time to shop Ior cotton wool Iillings Ior pillows, cushions and mattresses.
These stalls shiIt Irom one Iestival to another and they are part
oI the pagoda Iestivals as are the merry-go-rounds, Ierris wheels and
musical shows. In rural areas, tradespeople move Irom place to place in
bullock carts oI boats. For them it is a time Ior clan gatherings; Iriends
and relatives meet on the Iestival grounds in happy reunion.
Such is the ingenuity oI the people that they go on pleasure
trips to places, make good business, meet people, and gain merit Ior
the hereaIter by paying respects to elderly relatives and making
oIIerings Ior the repair and upkeep oI the pagodas.
In the days oI the Myanmar kings, this month is the time Ior
military displays. The Four Elements oI War, namely, chariots, inIan-
try, cavalry and unit oI war elephants were turned out in Iull colour
and glory. Horse racing, polo matches, war dances Ieaturing swords,
spears and shields were attended by boisterous music.
One oI the thrilling events was the shield dance with the
music oI the brass gongs in attendance. Members oI the gong
regiment, as the military music troupe was called, were virile, Ileet-
Iooted and Iull oI the joy to liIe. Their war-like spirit was tempered
with love oI nature, that moved them to sing rapturously oI the
idyllic surroundings, the golden pagoda on the hill, the meandering
rivers and Ilowing woodlands.
Here is the shield dance song written in 1343 by king Ngar-si
Shin Kyaw-swa, who led the dance himselI:
We belong to the good-regiment,
Are you true sons oI valiant Iathers?
True, true.
We see a pagoda at hand,
Is it the Buddha oI the Holy hill?
Reclining Buddha.
141
The Thindwe canal Iloods and Ilows,
Is it a river, a roaring river?
Roaring river.
Even as the war cries and music oI the gongs blended with the
roar oI the rushing waters oI Thindwe canal, men turned their eyes to-
wards the royal city, the many-towered Myinsine, that had deIied the
invading Iorces:
City walls are on all sides,
Are these the battlements? Are these the towers?
Bettlements:
The palace Iloor is oI strong timbers.
Can elephants tread on them?
Tread on them.
Then the memory oI the Tartar invasions oI yesterday and the
valour oI the bowmen who deIended their homeland was honoured in the
actionpacked lines.
The Tartars came: Horde upon horde.
Horde upon horde.
Arrows rained, shower upon shower,
Shower upon shower.
Vultures Iilled the Iield. Month upon month.
Month upon month.
A multitude oI cavalry, round and round.
They never won.
Lightning Ilashed, in the gathering gloom.
In the gloom.
The clouds were dark. Were they dark ?
Very dark.
Rain Iollowed the clouds. Did thunder roar ?
Thunder roared.
It is interesting to note that mast oI the war campaigns and mili-
tary sports are Iound recorded in classical songs and poems. One other
spectacle in military parades was the unit oI elephants which Iormed the
major strength oI the armed Iorces. Royal princess were expected to mas-
ter the art oI riding and combating on elephant's back. One oI the most
challenging Ieats was how to manage a raging elephant.
One oI the poems describes a viva voce between a prince and
his instructor:
Instructor : Stong and Iierce , gallant and proud, the el-
ephant deIies you , my lord. Supposing you
break the goad while striking the beast. So,
with only the broken handle your stay, how
would you manage the raging elephant?
Prince : The elephant deIies me and I only with a woo-
den handle broken, I will with aim straight and
unerring, strike at the point between his eyes.
Strike hard right and leIt, until he turns round
and round , his strength ebbing Iast. This is
how I shall win.
Instructor: Suppose, even as you strike hard, you break
the wooden shaIt. Now, leIt only with your
bare hands, what will my lord do?
Prince: While on the back oI a Iierce raging elephant,
I am leIt deIenceless, without weapons. With
my bare hands, I can still win. I will, with one
quick movement, bend my body Iorward and
* Transilation oI Shield Dance Song by Win Pe
143
thrust my Iingers right into the eyes oI the
animal,until he reels and staggers helpless and
weak with giddiness. This is how I shall win.
Perhaps, this month is the time to visit old Myanmar capitals
like Mandalay or Bagan and browse over books oI poems and songs, and
work up your imagination to visualize the military displays and martial
sports oI the olden days.
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11. Tapoutwe (Ta-boh-dwe)
As the season sets in,
the cotton and butea trees blossom together.
At the Ioot oI the six-rayed pagoda,
with golden Ilowers and incense,
ten Iingers join
raised to the Iorehead.
Silver mist spreads beauteously
throughout the three watches.
In abundance oI light,
at the rim oI the great Yugan mountain,
Regulus shines.
Tapoutwe (Tabo-dwe): February
The Harvest Festival
Come Tabo-dwe(February), the eleventh month oI the Myanmar
calendar, the Myanmar have the harvest Iestival. All the products oI the
Iarm and garden are made into a concoction oI glutinous rice,
coconut slices, sessamum seeds, peanuts and a generous amount oI cook-
ing oil.
Among the Myanmar, there is custom which is called "top pri-
ority Ior those to whom respect is due". It is best illustrated today in small
towns and villages where rice is cooked in earthen pots with humped lids
and the cooked rice has a peaked shape on the top. This crown oI rice is
reserved Ior oIIering to monks and senior relatives and the household
shrine. II a Myanmar comes by a rare delicacy, he would set aside a por-
tion, however small, Ior "top priorities". The rarer the Iood, the more care
he takes to do so.
Among the agrarian people in the country it is customary to set
aside the Iirst and the choicest products oI the Iarm or garden Ior alms
giving. Hence the tradition oI making which includes most oI
the Iruits oI the land.
151
Ieast is either celebrated communally or done in the
private circle oI Iamily and Iriends. But with the Myanmar whose way oI
liIe includes 'extended Iamilies' it is always a Iairly large gathering. The
nature oI the Ieast is such that it needs lots oI helping hands. There is
such a lot oI work to do and there is no dearth oI willing hands to help.
Even in Iamily celebrations the harvest Iestival calls Ior a lot oI
people to rally round to do the chores. Girls do the winnowing oI the rice
grains. This is done with Ilat circular bamboo trays. Each girl had a tray
halI Iilled with rice grains. She holds the tray with both hands, one on
each end, so that her hands stay on the two opposite points oI the circular
shape. This position is important, because the next movement is to toss
the grains up in the air and catch them again on the tray while most oI the
dust and trash are blown away in the wind. Then she rolls the grains in
the tray so that the trash will separate itselI Irom the grains. This task oI
winnowing, thereIore, calls Ior the highest Iorm oI virtuosity.
Since winnowing is Ior experts, the less talented might try their
hand at shelling peanuts. They are put in a Ilat bamboo tray and a Iair-
sized bottle is rolled over them to remove the husks. Then the tray is
made over to the expert winnowers to do away with the husks. Since
separating the husks Irom the seeds is not so diIIicult as winnowing the
small rice grains, some girls might try the tossing and rolling themselves.
This is good apprentice training Ior Iuture expert winnowers.
Boys and men tear away the Iibres oI coconuts, which some-
times have to be taken down Irom palms soaring up to twenty to thirty
Ieet. The bare cylindrical trunk is none too easy to climb. It is a Ieat that
calls Ior dexterity, strength, and experience. It is an exciting thing to watch
men with ropes and knives go up the palm, and Irom a precarious Ioot
hold, tie a rope to the bunch oI coconuts, beIore cutting with the kniIe.
Then the bunch is slowly slid down to the ground where eager hands
await to receive the prize.
Now to break open the coconuts, the Iirst step is to tear away the
Iibers. The built-in deIence which Mother Nature has provided Ior her
rare delicacy does not easily yield to human hands. Not only brute strength,
but also an understanding oI the intricate ways the Iibers are interwoven
is required.
At long last the shell appers, but go slow, please. Do not spoil
the shape. The shape must be perIectly halved so that the shells could be
used as water cups and the kernel must be in a condition that could be
sliced on the carpenter's plane leaving minimum scraps. The clear sweet
milk inside is shared by the deserving workers.
Meanwhile, a giant concave iron pot is put over the Iireplace, a
pit dug in the ground Ior the purpose. With huge logs blazing Iire under-
neath, the oil in the iron pot sizzles and shredded ginger is the Iirst to go
in, Iollowed by glutinous rice which had been soaked in water.
A large cauldron oI water boiling in another dug-out Iireplace is
kept ready to be added to the glutinous rice cooking in the pot. Hot water
is added slowly in small portions, stirring the mixture as things go along.
When the rice is soIt enough and there is no water leIt, the pot is removed
Irom the Iire.
The glutinous rice in the pot is soIt and pliant with oil oozing
out. The big pot is secured with bricks and stones. its base being humped;
and two stalwart men each with a long wooden ladle, begin to stir the
rice, crushing it between the ladles. Even as they stir and cursh, the rice
gets stickier, so they have to use not only strength but skill to make the
coagulate mass yield to the ladles.
AIter some time oI vigorous stirring and crushing, people come
round to add slices oI coconut and peanuts, slowly and in small portions
to make the whole thing a good mixture. By this time crushing and stirring
can no longer be done by two men; another pair is called in. Now two men
153
are at the top end oI the ladles while the other two take hold oI the lower
ends. Those at the top end guide the movement while the two at the base
exert all their strength to bring the mass oI glutinous rice together be-
tween the ladles so that they are thoroughly crushed.
Sessamum seeds are added last. This last portion does not call
Ior strength, but it needs skill, so they say. While others are pitting their
might to stir and crush and mix the glutinous rice and other ingredients,
the one who 'spreads the sessamum seeds' sits by, sprinkling the seeds by
handIuls at regular intervals. The blend and the Ilavour and the taste oI
the depends on the art oI the sessamum seed spinkler - so it is
claimed by the sessamum seed sprinkler.
"Sprinkling sessamum seeds" is a Myanmar idiom not meant, I
am aIraid, to describe some commendable work, but to disparage some-
thing people do only aIter others have done the dirty work.
Come to think oI it, I am, perhaps doing the same thing. What-
ever participation I have ever had in the harvest Iestival is my appreciation
oI and the propagation oI the creed. I am sprinkling sessamum
seeds, Iiguratively, by writing this piece. This goes to show that the pen is
mightier than the giant ladles that stir and crush the
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12. Tapaun (Ta-baung)
The golden Ilower diIIuses its scent,
and the is Iragrant.
Beta Leonis
radiant in the cloudy heaven
shines together
with the king Moon brightly.
Sandbanks rise
encircled by grey water.
The breeze blows soItly.
In the thick jungle
ducks and golden gulls
cry Ior their mates, singing,
and play merrily.
Tapaun (Tabaung): March
The last month oI the Myanmar calendar Ialls in March. Days
are getting warm and each morning the singing oI the birds greets the
new day. Nights are cool and pleasant especially in moonlight when
gossamere wisps oI mist lend an ethereal touch to the atmosphere.
Tabaung is a month oI pagoda Iestivals. The harvest is saIely
home and people can look Iorward to leisurely days oI enjoyment. Each
month oI the Myanmar calendar is marked by a Iestival and Tabaung
Iestival is marked by the building oI sand stupas. Not content with hav-
ing Iestivals in honour oI the existing local pagodas, people have to build
pagodas oI their own, even iI they are ephemeral ones built oI sand.
The Iirst man ever knows to have built a sand stupa was a poor
labourer who lived during the time oI Tanhin-gaya Buddha, one oI the
many Buddhas who had come and gone beIore the one whom we know as
the Gotama Buddha. The man was Ieeling unhappy because he could not
do any deeds oI merit like building stupas. One day he saw silvery sand
dunes shining in the sun. Inspired, he mixed the sand with clay and built a
beautiIul stupa and decorated it with Ilowers.
163
Because oI this good deed the man, as he went through the innu-
merable lives in the cycle oI rebirth, never knew what want meant. Then
came the time oI the Gotama Buddha, and he was born in a rich and noble
Iamily. He renounced his lay liIe and entered the Buddha's Order. As a
monk, he had giIts given by his lay disciples; they were more than he
could use. So he gave them away to his brethren. He attained the highest
stage oI enlightenment and he was also giIted with the super normal powers
oI knowing his past lives. He told the story oI how he once built a sand
stupa, and the blessings that resulted Irom this deed oI merit.
The Iestival oI sand stupas is a communal one, everyone partici-
pating, Irom senior citizens to children old enough to dig the sand dunes.
In Twante, a town on the other side oI the Yangon river, well-known Ior
potteries, this Iestival is celebrated on the Iull moon day oI Tabaung month.
Twante is about three hours' journey by motor launch Irom Yangon.
Shwedagon Pagoda Festival
One oI the highlights oI the season in Yangon is the Shwedagon
Pagoda Iestival celebrated on the grounds around the hill where stands
the great pagoda. It is impossible to miss the pagoda Iestival. The grounds
are Iilled with rows oI bamboo and thatch huts which are market stalls or
show rooms. There are also merry-go-rounds and Ierris wheels and musi-
cal shows.
Products Irom all over the country, Irom the arid plains oI cen-
tral Myanmar, nothern hill tracts, lowlands and the delta areas oI the south,
are there - baskets, mats, trays and boxes made oI cane or bamboo or
palm leaves; cotton wool quilts, Iillings Ior cushions and mattresses, cot-
ton rugs, bags and handwoven textiles in colourIul patterns; paper mache
dolls, some oI them grotesque yet attractive; glazed earthen-wares, pots,
vases, ash trays; lacquerware useIul as well as beautiIul.
This part oI the Iestival grounds is a wonderland where you may
wander and browse Ior hours and come away Iinally laden with beautiIul
things, most oI them useless.
Perhaps, you might like to stroll along the rows oI Iood stalls
and try varieties oI Myanmar snacks, just Ior once, which I am aIaid,
would be quite enough. There is a vermicelli dish with hot
thick Iish soup. But what are those ringlets Iloating therein? Oh, they are
slices oI young tender banana stems, very tasty, just try. Sprinkle the
shredded green celery Ior special Ilavour.
You might try a dish oI Myanmar noodles with chicken curry, the
gravy oI which is made with white bean Ilour and coconut milk (that is the
milk squeezed out oI Iinely shredded coconut kernel), very thick, rich
and delicious.
As you walk through the never-ending gastronomical paradise,
the air is thick with the heavy aroma oI Irying. Right beIore you is a
grand carnival oI crispies and pan-cakes. The most popular is the gourd
crispies. Young and tender gourds are cut into Iingers, coated with rice
Ilour batter and deep Iried. They are eaten with green lettuce leaves, cel-
ery and sauce made oI tamarind pulp and hot red chillies. Hot green tea
serves as chaser.
Ba-yar-gyaw is the kind oI crispies made oI lentils, crushed into
a pulp, mixed with spices, and deep Iried. Other varieties are shredded
onions, prawns and all kinds oI beans and peas. You see crispies Iloating
in hot steaming oil in huge iron cauldrons. Just watch the shop woman
expertly Iish them with a sieve-like ladle and lay them on the bamboo
tray. hot and inviting.
There are many other toothsome delicacies, which you may not
know Ior what they are: Ior instance, those white tall bamboo sticks stand-
ing in threes and Iours, propped like riIles. What are they really? No, they
are not lethal weapons, they are glutinous rice cylinders; Ior, inside the
hollow oI the menacing sticks are chunks oI glutinous rice, which have
been baked on open Iire in their containers. There you have the most
hygenic packing ever devised.
You can buy those bamboo sticks and take them home. When
you have peeled oII the bamboo strips (this calls Ior expert hands!) you
have a lovely cylinder oI glutinous rice encased in a thin Iilm Irom the
hollow oI the bamboo.....it gives a pleasant Ilavour.
Glutionus rice comes in various kinds oI packing: banana leaves,
palm Ironds, each having a special Ilavour, as they are steamed or baked
in their packings. They also have Iillings, coconut, or banana or jaggery.
There are stalls with mountainous heaps oI waIers made oI glu-
tinous rice Ilour, paper thin and light as air and very brittle. You buy them
in bunches oI Iives or tens, strung on bamboo strips. They are crunchy
and munchable. You enjoy them showering white Ilakes on yourselI and
your Iellow beings as you chew and jostle your way through the crowd.
You see hot steaming griddles on which Ilat brown pancakes are
being Iried. They look nice with sprinklings oI sessamum seeds and pea-
nuts. It is called - a Iavourite sweet. The main ingredients
are glutinous rice Ilour and jaggery. There are 'bracelet' crispies, gluti-
nous rice Ilour kneaded and shaped into bracelets, and deep Iried. They
are taken with jaggery syrup.
Crispies and snacks are a -plenty on the Iestival grounds. Most
165
oI them are no good taking home to eat. They are best eaten right on
location. With the aroma oI Irying (which you have to breathe in any-
way), why give yourselI a splitting headache by just taking in the smells?
Give yourselI a good time, tasting munching and chewing all the variet-
ies. Never mind the headache and the stomach upset. AIter all, it is worth
every spasm oI pain that comes the morning aIter.
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12 Months Festival & Flowers

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12 Months Festival & Flowers

12 Months Festival & Flowers