The Konbaung dynasty (1752-1885 AD), was the last Myanmar monarchic period in Myanmar history. A dynasty of eleven kings lasted 133 years during which the third Myanmar Empire reached its peak in the reigns of Kings Hsinbyushin (1763-1776 AD), and Bodawpaya (1782-1819 AD). Then the third Myanmar Empire declined in the reign of later kings until it was annexed to the British India by the British invaders in 1885, who deported the last Myanmar king Thibaw and royal family to Ratanagiri in India. The Kongbaung period is divided into early Konbaung period (1752-1819 AD). This was the period of the rise of Konbaung kings to might, main, glory and late Konbaung period (1819-1885 AD), which was the period of the fall of Konbaung kings.

Despite frequent political changes and economic downturns, Buddhism continued to enjoy royal patronage and public support thanks to the teachings of monks and their missionary works. Konbaung kings changed their capitals and built new palaces at five different palaces namely Shwebo, Sagaing, Inwa, Amarapura and Mandalay and built many religious monuments such as pagodas, temples, monasteries, meditation centers, images and statues. Therefore these old capitals remain till today not only as centers of Theravada Buddhism but also as zones of Myanmar cultural heritage.

 Konbaung kings changed their capitals and built new palaces at five different palaces namely Shwebo, Sagaing, Inwa, Amarapura and Mandalay.

- Shwebo        (1752–1760) 
- Sagaing        (1760–1765)
- Ava               (1765–1783, 1821–1842)
- Amarapura   (1783–1821, 1842–1859)
- Mandalay     (1859–1885)

There are some religious controversies among monastic circles regarding the Vinaya. One particular dispute which remained unsettled was the style of wearing the yellow robe. Some monks wore the robe covering only one shoulder and leaving the other bare whenever they went out from their Vihara especially during their morning round to receive food. Orthodox monks criticized them for breaking the rules of Vinaya. But the monks who covered only one shoulder produced their interpretation of the Vinaya.

The last hundred years had witnessed this tug of war between the orthodox school of covering both shoulders with robe and the new school of covering only one shoulder. In Myanmar religious history these two schools were known as “Ayon Gaing” and “Atin Gaing”. Depending upon the ruling king’s opinion the two schools got upper hand alternately but nothing final was decided. Myanmar kings usually and mostly kept aloof from religious issues which they though should be by monks themselves. But when secular authority was needed to put an end to long lasting issues they first consulted the most learned and respected senior monks and decision was made in the name of the sangha and gave it royal sanction, backing and the support of law enforcement (e.g. king Dhammazedi).

It was king Bodawpaya, the 6th king in the Konbaung dynasty and 5^th son of Alaungpaya who arbitrated that long drawn out issue. He himself had been a monk for many years before he ascended the throne and so he was well versed in Vinaya just like any learned monk. He issued a royal order in favour of the orthodox school requiring all monks to cover both shoulders when going out of their residences. He appointed a council of senior learned monks who were called Thudhamma Sayadaws. They were authorized to take action against breaker of the rules of Vinaya. Thus by the royal order a single unified sect was established. Thudhamma Sect and the long outstanding issue over the style of wearing robe were put to an end. (Click the Read More button to see about “Ayon Gaing” and “Atin Gaing”.)

Another step taken by king Bodawpaya in strengthening and purifying Theravada Buddhism was the appointment of a chapter of eight eminent monks as Samgharajahs or leaders of Samgha. They were given the charge of purifying the order of Bhikkhus.

The happy result of these secular actions taken by king Bodawpaya in regard to religion was that the disciplines of Vinaya were restored among Samgha and there was stability in Sangha order. With discipline and stability well restored among bhikkhus monastic life prospered and religious scholarship flourished. The emergence of a young Mahasamgharajah was accredited to Bodawpaya’s religious reforms. In the reign of this king there appeared a very learned and well disciplined young bhikkhu named Ñānābhivaṃsa. As a youngman he showed his wisdom and high learning. Only five years after his ordination as a bhikkhu he mastered the entire commentary (Tika), on the Nettippakarana.

At the age of 28 in his 8^th Vasa he was appointed Samgaharajah and then Mahasamgharajah. Mahasamgharajah was the highest religious title conferred by the king on the most learned and well disciplined highest bhikkhu in the kingdom. Ñānābhivaṃsa produced works of high literary and religious merit such as new sub-commentary on the Dīgha Nikaya called “the Sadhujana-vilasini” and a commentary on Buddhaghosa’s Jātaka-aṭṭhakathā as requested by the king. A very magnificent five storied golden vihara was built and dedicated to him by the king. Many more monasteries were built in his honor. Ñānābhivaṃsa was not only a scholar but also a practicing ascetic observing all dhutaṅga alone. He took up many lecturing duties at various Pariyati monasteries. Because of fame, work, scholarship and teaching, monastic life prospered and religious scholarship flourished.

dhutaṅga (n) :  austere practices pursued by a monk to shed defiling passions (there are thirteen such practices):-

Foreign relations 

It was this time that Myanmar had to help Srilanka to receive Theravada Buddhism there. Particularly the bhikkhu ordination of Kalayani Sima preserved in Myanmar since the reign of king Dhammazedi (upasampadā), was reintroduced so Srilanka where Buddha Sasana declined due to the Portuguese and Tamils. The establishment of the Amarapura Nikaya in Srilanka took place about this time. In Srilanka a royal order with the support of some monks was issued forbidding the ordination of those who belonged to landless classes. Only members of the landed aristocracy could be ordained monk. The rest could become novice (Samanera), because they were of lower caste. Perhaps this order was issued because there were the problems of food ration for monks. Only these who belonged to landed class could have food supply from their families.

This order was a flagrant infringement of the Buddha’s instruction. Discrimination of caste was not in the conditions for ordination. Conditions for up a Sampada are:-

1.	Candidate must be a human. 
2.	He must be a male. 
3.	He must be free from debt. 
4.	He must be free from service. 
5.	He must be free from contagious diseases. 
6.	He must have consent from his parents, wife or family etc.

Many monks disapproved of this order but they dared not deft it. Many landless Srilanka went to other Buddhist countries for ordination. Such Myanmar and Thailand where they were ordained in Kalyāṇī style. They came to Amarapura the capital of king Bodawpaya where they learnt religious literature under the guidance of Maha Theras. The monasteries at and around Amarapura were learning centers where Pali grammar Vinaya, Suttanta and Abhidhamma were instructed by learned monks. 

In 1800 AD, the first delegation of monks from Srilanka came to Amarapura. King Bodawpaya received them warmly. Ñānabhivamsa ordained the Srilanka Samaneras as bhikkhu and taught Srilanka Tipitaka. When they returned home five Myanmar monks went with them, taking a letter from Ñānabhivamsa to the Srilanka Samgha. In Srilanka five Myanmar bhikkhus forming a chapter ordained bhikkhus without caste or class distinction regardless of the standing royal order. Thus Amarpura Nikara was established today there are:-

1.	Rāmañña Nikāya 
2.	Siyam Nikāya (Thai) and 
3.	Amarapura Nikāya in Srilanka

The Siyam Nikāya (Thai Nikāya) still abides by the royal order by or dining only the members of the landed class. King Bodawpaya was the great patron and supporter of Buddha Sasana. Four large constructions were outstanding among his religious works. They are:-

1.	The largest brick Stupa called Pahtodawgyi at Mingun. It was unfinished. 
2.	Two gigantic lion statues at the causeway of this Stupa. 
3.	The largest bronze bell (90 tons), at the same place and 
4.	Water tank of big size at Sagaing for the supply of water for recluses residing on the Mingun hill ranges. 

He issued orders instructing his subject people to observe five moral precepts and forbidding killing or slaughtering of big animals and consumption of all intoxicants.

Pahtodawgyi at Mingun	Two gigantic lion statues

Mingun Bell	Mingun Bell (1896)

On the body of the bell is inscribed the phrase Min Phyu Mhan Mhan Pyaw (မင်းဖြူမှန်မှန်ပြော), with the consonants representing the number ‘5’ in Myanmar (Burmese) astronomy and numerology.
Therefore, the weight of the bell is 55,555 visses.

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Myanmar Naming & Astrology

Astrology-based naming system

Many Myanmar also use astrology (which is determined by the child’s day of birth in the traditional eight-day calendar) to name their children. For instance, a Monday-born child may have a name beginning with the letter “k” (က).

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Numerology Order

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The foundation date of Konbaung Dynasty is 1115 ME (Myanmar Era), 1752 AD.

So, it is called “ဥဩအော်မြည်ကုန်းဘောင်တည်”. U Aw Aw Myee: U Aw (ဥဩ) means cuckoo bird and Aw Myee (အော်မြည်) means scream.

ဥကျစ်ကျော်အေးမန္တလေး = 1221 ME (1858 AD)

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Mingun Bell:      On the body of the bell is inscribed the phrase Min Phyu Mhan Mhan Pyaw (မင်းဖြူမှန်မှန်ပြော), with the consonants representing the number ‘5’ in Myanmar (Burmese) astronomy and numerology.
Therefore, the weight of the bell is 55,555 visses.