Key Points (First Semester)

Sample Key Points for Diploma Class (First Semester 2025)

1. Arrival of Sāsanā in Myanmar

Key points summarizing the paper “Arrival of Buddha Sāsanā in Myanmar”:

1. Arrivals of Buddha Sāsanā: Buddhism did not arrive once in Myanmar but came in several times, each contributing to its growth and establishment.

2. First Arrival – Lifetime of the Buddha: The first arrival is linked to the legend of the Shwedagon Pagoda. Eight sacred hairs of the Buddha given to merchant brothers Taphussa and Bhallika.

3. Evidence of Early Arrival: This legend is recorded in the inscriptions of Dhammazedi (1472-1492) recorded as historical monuments at Shwedagon Pagoda.

4. Second Arrival – Buddha’s Visit to Thaton: The Arahat Shin Gavampati invited the Buddha to Thaton (Sudhammapura), where he preached the Dhamma, and left behind relics, including a hair and tooth.

5. Third Arrival – The third arrival includes Buddha’s visit to Sunāparanta Vaniccagāma and Rakhine, leaving behind relics such as footprints (Shwe Set Taw) and the Mahā Muni Image.

6. The Buddha’s missionary role: In his second and third comings, the Buddha himself led missionary efforts, converting kings and people, and leaving behind a Inheritance of veneration.

7. Canonical Support: References to these visits are found in the Puṇṇovāda Sutta, Majjhima Nikāya, and various treatises and inscriptions.

8. Fourth Arrival – Emperor Asoka’s Mission: Following the Third Buddhist Synod, Emperor Asoka dispatched missionaries including Mahā Theras Sona and Uttara to Thaton (Suvannabhumi), leading to mass conversions and monastic ordinations.

9. Mass Ordination in Suvannabhumi: After hearing Dhamma from Asoka’s missionaries, 60,000 became Arahats, and thousands of men and women joined the monkhood.

10. Fifth Arrival – Buddhist Era 930 (AD 386 circa) Buddhaghosa translates Sri Lankan Tipitaka into Māgadhi & brings it to Thaton.

11. Bagan Receives Written Tipitaka: Under King Anawrahta (1044–1077), the arrival of Shin Arahan from Thaton and the bringing of written Tipitakas and relics in 1057 marked a major turning point in Myanmar Buddhism.

12. Purification of Buddhism in Bagan: King Anawrahta aimed to reform and purify the mixed Mahāyāna and corrupted Buddhist practices in Bagan by adopting Theravāda Buddhism through Shin Arahan’s guidance.

13. Theravāda Establishment: The arrival of written Tipitaka and missionary monks led to the firm establishment and flourishing of Theravāda Buddhism in Myanmar from the 11th century onward.

14. Fifth Buddhist Synod – Mandalay: Held by King Mindon in 1871, the Fifth Synod inscribed the entire Tipitaka on 729 marble slabs, now located at Mahā Lawka Marasein Pagoda (Kuthodaw Pagoda).

15. Sixth Buddhist Synod – Yangon: Held in 1954 at the Maha Pāsana Grotto, this international gathering reaffirmed Myanmar’s central role in preserving and promoting Theravāda Buddhism globally.

 

“Arrival of Buddha Sāsanā in Myanmar”, showing the chronological sequence of key events:

Buddha’s Lifetime (~6th Century BCE)

1^st Arrival – Shwedagon Pagoda Legend

• Period: Mahā Sakarit Year 103 (589 BC)

• Event: Two Merchant brothers Taphussa & Bhallika receive 8 sacred hairs from the Buddha.

• Inheritance: Enshrine them at Tampaguta Hill, now Shwedagon Pagoda.

2^nd Arrival – Buddha Visit to Thaton (Sudhammapura)

• Period: Mahā Sakarit Year 111 (581 BC), in the 8^th Vasa of the Buddha

• Event: Buddha visits Thaton with Arahat Mahā Thera Gavampati.

• Inheritance: Sacred hairs & later 33 tooth relics are enshrined in 33 cetis (pagodas).

3^rd Arrival – Buddha Visit to Sunāparanta & Rakhine

• Period: Mahā Sakarit Year 123 (569 BC), in the 20^th Vasa of the Buddha

• Event: Buddha visits Sunāparanta with his 500 disciples.

• Inheritance: Leaves footprints at Shwe Set Taw; visits Rakhine, where Mahā Muni Image is cast.

 

4^th Arrival – Mission of Emperor Asoka

• Period: Buddhist Era 235 (309 BC)

• Event: After the 3rd Buddhist Synod, missionaries including Mahā Thera Sona & Uttara are sent to Suvannabhumi (Thaton).

• Inheritance: Mass conversion: 60,000 Arahats, over 5,000 ordinations (monks & nuns).

 5^th Arrival – Buddhaghosa brings Tipitaka

• Period: Buddhist Era 930 (AD 386 circa)

• Event: Buddhaghosa translates Sri Lankan Tipitaka into Māgadhi & brings it to Thaton.

• Inheritance: Written Theravāda scriptures introduced to Myanmar.

11^th Century CE

Arrival of written Tipitaka in Bagan

• Period: 1053–1057 CE

• Event: Maha Thera Shin Arahan from Thaton arrives in Bagan; King Anawrahta brings Tipitaka & relics from Thaton.

• Inheritance: Pure Theravāda Buddhism officially established in Bagan (Myanmar).

 

19^th Century CE

Fifth Buddhist Synod

• Period: 1871 CE

• Event: King Mindon the second last Myanmar King, promoter of Theravāda Buddhism who held the 5^th Buddhist Synod at Capital Mandalay.

• The second last Myanmar King

• Inheritance: 729 marble slabs inscribed with Tipitaka at Kuthodaw Pagoda.

20^th Century CE

Sixth Buddhist Synod

• Period: 1954 CE

• Event: Held in Maha Pāsana Grotto, Yangon.

• Inheritance: International Synod, reaffirms Myanmar’s role in Theravāda Buddhism.

 

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2. Buddhism in Pyu Ancient City Sriksetra (Key Points)

1. Sriksetra’s Significance – Located near Pyay, Sriksetra was one of the well-developed Pyu city kingdoms between the 1^st and 9^th centuries AD.

2. Urban Structure – The city was fortified with walls, gates, palace sites, religious monuments,

3. Religious Diversity – Both Mahāyana and Theravāda Buddhism flourished alongside Hindu Brahmanism, indicating religious coexistence.

4. Tang Dynasty Records – Chinese chronicles of the Old and New Tang Dynasties record that the Pyu were staunch Buddhists, rejecting silk (due to kill silk worms) and wearing cotton.

5. Monastic Education – Over 100 large teak monasteries existed in the capital, serving as centers for Buddhist learning and community life.

6. Novice Ordination – Boys entered the monastery at age 7 as novices to learn reading, writing, and Buddhist teachings, with full monk ordination at age 20.

7. Cultural Diplomacy – In 802 AD, a Pyu diplomatic mission to China included performing artists who depicted Buddha’s life stories in songs and dances, reflecting Buddhist cultural influence.

8. Architectural Style – Monuments like Baw Baw Gyi, Phaya Mar, and Phaya Gyi display early South Indian Buddhist stupa designs

9. Temple Design – Structures such as Lay Myet Hna and Gu Phaya were single-story temples representing early Buddhist architecture.

10. Theravāda Influence – Stone slabs at city gates inscribed with Paritta Sutta extracts served as protective charms against natural and supernatural dangers, suggesting the practice of Theravāda rituals.

11. Mahāyana Influence – Discoveries include statues of Lokanatha-deva, Avalokiteśvara, Metteya, and other Bodhisattvas, indicating the Mahayana tradition’s presence.

12. Hindu-Buddhist Integration – Statues of Vishnu, Brahma, Sakka Deva, and Ganesha_

Hindu deities with Buddhist beliefs.

13. Funerary Practices – Burial grounds yielded funerary urns with Pyu inscriptions…

14. Coins and Symbols – Pyu silver coins carried Buddhist and Hindu symbols like the lotus, swastika, rising sun, and hamsa bird, blending religious iconography.

15. Pyu dynasty of Sriksetra – Originated with pre-Buddhist religious; Flourish of Theravāda Buddhism and existence of Pariyatti monastic schools in Srikestra.

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3. The united efforts of Shin Arahan and King Anawrahta to promote Theravada Buddhism in Bagan.

Key Points

1. Arrival of Shin Arahan (1053 AD) – A Mon-Sri Lankan Maha Thera from Thaton came to Bagan to propagate Theravāda Buddhism.

2. Introduction to Anawrahta – Through a hunter who converted after hearing Dhamma, Shin Arahan was introduced to King Anawrahta.

3. Pure Dhamma Teaching – Shin Arahan taught Anawrahta, his court, and people the pure form of Buddhism.

4. Request for Tipitaka – At Shin Arahan’s request, Anawrahta sent envoys with gifts to Thaton’s king to obtain the Tripitaka.

5. Refusal and Conquest – Thaton king refused; Anawrahta marched with his army, conquered Thaton (Suvanna Bhumi), and returned victorious.

6. Religious Treasures Brought to Bagan – He brought back all 30 sets of Tipitaka, sacred relics, literature, artisans, and missionary monks.

7. Sacred Relics Enshrined – Buddha’s frontal and collar bone relics from Srikestra were enshrined in Shwezigon Pagoda.

8. Cultural and Spiritual Enrichment – War booties enriched Bagan both spiritually and materially.

9. Artistic Development – Thaton’s artists and artisans enhanced Bagan’s art, architecture, and sculpture.

10. Propagation of Theravāda – Missionary monks under Shin Arahan spread Theravāda Buddhism across the kingdom.

11. Religious Reforms by Anawrahta – Superstitions and corrupt practices were eliminated; corrupt monks exiled or disrobed.

12. Ban on Sacrifices – Animal sacrifices and intoxicant drinking in Nat festivals were banned.

13. Replacement of Nat Idols – Nat spirit idols in homes were replaced with Buddha statues.

14. Educational and Monastic Reforms – Pariyatti monasteries with schools for literacy, numeracy, and moral training were established; free boarding and meals provided.

15. Preservation of Tipitaka – 30 sets of Tripitaka were housed in a brick library, and copies were distributed to other monasteries for study and teaching.

 

Answer (Exam Style – Short & Clear)

Shin Arahan and King Anawrahta worked together to firmly establish Theravāda Buddhism in Bagan.

1. In 1053 AD, Shin Arahan arrived in Bagan and introduced King Anawrahta to the pure Dhamma.

2. At his advice, Anawrahta requested the Tipitaka from Thaton; when refused, he conquered Thaton and brought back 30 sets of Tipitaka, relics, monks, artists, and artisans.

3. The sacred relics were enshrined in Shwezigon Pagoda, and Bagan became spiritually and culturally enriched.

4. Shin Arahan and missionary monks spread Theravāda teachings across the kingdom.

5. King Anawrahta enforced religious reforms:

   • Eliminated superstitions and corrupt monks

   • Banned animal sacrifices and intoxicants

   • Replaced Nat idols with Buddha statues

   • Imposed the Five Precepts on the people

6. To preserve Buddhism, 30 sets of Tipitaka were housed in a brick library, with copies distributed to monasteries.

7. Pariyatti monasteries and schools were founded, offering free education, literacy, moral training, and Buddhist culture.

Through these united efforts, Shin Arahan and King Anawrahta ensured the firm foundation and expansion of Theravāda Buddhism in Bagan and beyond.

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4. Relation with Sri Lanka during the Reign of King Anawrahta (Key Points)

1. Sri Lanka’s Historical Names – Known to Myanmar by names such as Lanka Dipa, Theingo, and Thiho since ancient times.

2. Chronicle References – Chronicle of the two countries e.g, Culavamsa of Sri Lanka and Glass Palace chronicle of Myanmar mention contacts between the two kingdoms.

3. Buddhism in Decline – Decline of Buddhism in Sri Lanka due to Chola invasion and rebellion.

4. Request for Help – King Vijayabahu asked assistance from king Anawrahta to repulse the invaders to subdue the rebels and to revive Buddhism

5. Military Support – Anawrahta sent forces to help restore peace and stability in Sri Lanka.

6. Religious Mission – Anawrahta dispatched Bhikkhu missions to revive Theravāda Buddhism on the island.

7. Monastic Training – Myanmar monks were ordained at the Kalyani Sima in Sri Lanka and studied Pariyatti at the Maha Vihara.

8. Cultural Exchange – Returning monks brought back the Sinhala Tipiṭaka and Sri Lankan cultural traditions.

9. Architectural Influence – Sri Lankan designs inspired the construction of monasteries, pagodas, and ordination halls in Bagan.

10. Gift of Sacred Relic – As gratitude, the King of Sri Lanka sent Anawrahta a replica of the Buddha’s Tooth Relic.

11. Royal Reception – Anawrahta personally waded into the river at Lawkananda Jetty to receive the relic and carried it on his head.

12. Enshrinement in Shwezigon – The relic was placed in a gold casket, carried by a white elephant, and enshrined in the Shwezigon Pagoda.

13. Four Additional Relics – Four more replicas of the Tooth Relic were enshrined in stupas at Lokananda, Tant Kyi Taung, Tuyin Taung, and Pyet Khaywey Taung.

14. Relic Stupas as Pilgrimage Sites – These Dhatu Zedi became revered pilgrimage destinations and centres for Buddhist missions.

15. Legacy of Relations – Military, religious, and cultural exchange support strengthened Theravada Buddhism in both countries and left lasting architectural and spiritual heritage.

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5. King Kyansittha’s relations with foreign Buddhist countries. (Key Points)

1. Kyanzittha reconsolidated Anawrahta’s empire after King Sawlu’s misrule and strengthened its political, social, economic, and religious foundation.

2. He promoted foreign trade and commerce, extending relations beyond domestic boundaries.

3. Suppressed spirit worship and superstitious practices, purifying Buddhism with focus on Tipiṭaka learning and Dhamma teaching.

4. Religious and cultural influence of Mon monks, especially Shin Arahan, deeply shaped Kyanzittha’s reign.

5. He was crowned according to Mon coronation rites, and inscriptions reflect Mon cultural, Brahmanical, Mahayana, and Theravāda influences.

6. Kyanzittha was regarded as a Buddhist King modeled after Emperor Asoka, spreading the Dhamma and practicing benevolent rule.

7. He personally preached Buddha Dhamma to a visiting Chola prince, who later converted to Buddhism.

8. He sent craftsmen and artists to Bodhgaya (India) to renovate the Mahabodhi Temple, destroyed by non-Buddhist invaders.

9. Established a tradition of sending Myanmar craftsmen and support to Bodhgaya, including pagoda slaves and land donations for monks’ sustenance.

10. Religious missions were exchanged between Bagan and Sri Lanka, involving sacred relics, Bodhi tree saplings, literature, and gifts.

11. Sri Lankan influence was seen in Bagan architecture — e.g., Sapada Zedi (Sri Lanka stupa style) and Singhalese monasteries (Kyaung).

12. With the help of Singhalese monks, he organized a review and purification of the Tipiṭaka, ensuring authenticity of Buddhist scriptures.

13. This effort made him a pioneer of future Buddhist Sangāyanas (Synods) in Myanmar, emphasizing Mahāvihāra orthodoxy.

14. His policy of religious tolerance allowed peaceful coexistence between pre-Buddhist faiths, Mahayana, and Theravāda Buddhism.

15. Through these relations with India (Bodhgaya), Sri Lanka, and South Indian kingdoms, Kyanzittha firmly established Bagan as a major center of international Theravāda Buddhism.

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6. Rajakumar stone inscription shows the influence of Buddhism on Bagan society.

Prince Rajakumar’s stone inscription and filial duty:

1. The Rajakumar stone inscription was set up by Prince Rajakumar, the only son of King Kyansittha.

2. It testifies to the profound influence of Theravāda Buddhism on social relationships in Bagan society.

3. Rajakumar was deprived of succession because King Kyansittha chose his grandson Alaungsithu as heir while still an infant.

4. Rajakumar and his mother Thambula entered the royal court after Kyansittha had already declared Alaungsithu as successor.

5. Although he was denied the throne, Kyansittha granted Rajakumar the title of Prince and his mother the title of Queen Usaukpan.

6. Rajakumar bore no grudge against his father and accepted his role with contentment.

7. He showed gratitude by being satisfied with the lands and privileges bestowed upon him by the king.

8. Following Theravāda Buddhist principles, Rajakumar dutifully served his father during his final days.

9. He performed meritorious deeds so his dying father could rejoice and gain merit before death.

10. The inscription records Rajakumar’s act of donating a golden Buddha image in honor of his father.

11. He also dedicated three villages of slaves, gifted to him by the king, to the Buddha.

12. King Kyansittha himself rejoiced, uttering “Sādhu, Sādhu,” and formally consecrated the donation with the Maha Thera and monks.

13. Rajakumar enshrined the golden Buddha in a stupa (Myazedi) and built a cave temple with a golden pinnacle.

14. The inscription demonstrates that Buddhist ethical codes—such as duties between parents and children, rulers and subjects—were practiced in royal families as well as ordinary society.

15. Rajakumar’s inscription includes prayers for Nirvana, blessings on those who preserve his religious works, and curses on those who might destroy them.

 

Main themes for easier memorization:

1. Buddhist Influence on Bagan Society

• The Rajakumar stone inscription shows how deeply Theravāda Buddhism shaped social and family relations in Bagan.

• Buddhist moral codes were practiced not only among commoners but also within the royal family.

2. Succession and Family Situation

• Rajakumar was denied the throne because King Kyansittha chose his grandson Alaungsithu as heir.

• Despite this, Kyansittha granted Rajakumar princely status and his mother Thambula the title Queen Usaukpan.

3. Rajakumar’s Attitude toward His Father

• He bore no resentment against King Kyansittha.

• He remained content and grateful with the lands and privileges given to him.

4. Filial Duty in Buddhist Spirit

• Following Buddhist teachings, Rajakumar cared for his father during his final days.

• He performed meritorious deeds so his dying father could rejoice and gain merit.

5. Religious Donations and Deeds

• Rajakumar dedicated a golden Buddha image in honor of his father.

• He donated three villages of slaves (previously given to him by the king) to the Buddha.

• He built a stupa (Myazedi) and a cave temple with a golden pinnacle to enshrine the image.

6. Inscriptions, Prayers, and Legacy

• The king himself rejoiced and consecrated the donation with monks.

• Rajakumar’s inscription records his prayers for Nirvana.

• It also blesses those who preserve his deeds and curses those who destroy them.

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7. The Maṅgala Sutta is one of the most widely known of the Buddha’s discourses.

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8. The death song of Anantasūriya reflects the Law of Impermanence preached by Lord Buddha.

The key points extracted from the story and lecture note regarding Anantasūriya’s death song and its reflection of the Law of Impermanence in Buddhism:

1. Expression of Impermanence (anicca)

• In Buddhist philosophy, the principle of impermanence teaches that all things in material or relative existence are impermanent.

• That is everything has a beginning, a middle, and, most definitively, an ending.

2. Anantasūriya’s Wisdom and Devotion

• Anantasūriya was a wise and learned minister under King Naratheinkha, known for his strong grasp of Buddhist teachings.

3. Historical Context of the Execution (A brief background history)

• The younger brother of the king killed his elder brother for committing adultery with his wife and suspected Anantasūriya of complicity, ordering his execution.

4. Composition of the Death Song

• Anantasūriya composed the Death Song even before he was sentenced to death. This shows his mental clarity and emotional maturity.

5. The first stanza (Reflections on Prosperity and Decline)

• The first stanza of the death song shows the truth that when one prospers, another perishes—highlighting the natural cycle and impermanence of life.

6. The second stanza (Worldly Pleasures are Transitory)

• The song compares royal luxuries and court life to a bubble rising momentarily on the ocean’s surface—an image symbolizing impermanence.

7. The third stanza (Acceptance of Karma )

• Anantasūriya accepts karma without blaming it, shows an understanding of karma (cause and effect), and says that he cannot escape his karma.

8. Acknowledgement of Physical Decay

• He affirms that all living beings are destined to decay, reflecting the core Buddhist belief in anicca.

9. The fourth stanza (Forgiveness of Anantasuriya)

• In the final stanza, Ananta Suriya humbly honors the king and forgives him, even though he was wrongly sentenced to death. He recognizes that body, like all things, is temporary.

10. King’s Remorse and Change of Policy

• Upon reading the death song too late, the king was filled with remorse and enacted a policy to delay executions by at least one week.

11. Buddhist Interpretation of the Death Song

• For Myanmar Buddhists, Anantasūriya’s death song is not a sign of hopelessness, but a strong reminder of the Law of Impermanence, emphasizing key Buddhist teachings on life, suffering, and liberation.

• Law of Nature, Vicissitude of Life

• All condition things are impermanence, and subject to change.

• We should do good deeds in order not to be afraid of death.

• A Poem Dispelling Anger of the King.

• On the eve of his death, he wrote this classical poem entitled Dhammatā (The Nature of Things).

Dhammapada 5

Hatred is never appeased by hatred in this world. It is appeased by love. This is an Eternal Law.

 

• နဟိ ဝေရေန ဝေရာနိ – Nahi verena verāni

• သမ္မန္တီဓ၊ ကုဒါစနံ – sammantīdha kudācanaṁ

• အဝေရေနစ သမ္မန္တိ – Averena ca sammanti

• ဧသဓမ္မော သနန္တနော – esa dhammo sanantano

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9. The story of U Kyi Pway is the evidence of the height of Pariyatti learning in Bagan.

1. During King Kya Swa’s reign (AD 1234–1250), Buddhist scholarship in Bagan reached its peak.

2. Many monk and lay scholars emerged, producing significant literary works.

3. Among them was the monk U Kyi Pwey (Mr. Pestle), who became renowned for his learning.

4. He began serious study very late in life, after the age of 60.

5. Inspired by a moral reflection on wasted years, he resolved to study Buddhist treatises diligently.

6. U Kyi Pwey sought support from King Kya Swa, requesting slates and slate pencils for learning.

7. The king doubted his ability due to old age, comparing him to a mortar and pestle that could never sprout.

8. Despite the king’s suspicions, U Kyi Pwey studied tirelessly day and night.

9. Later, he returned to the king with a mortar and pestle sprouting green shoots, symbolizing his successful learning.

10. King Kya Swa tested him with questions and, impressed by his answers, apologized and supported him with monks’ four requisites (food, robes, shelter, medicine).

11. U Kyi Pwey authored the Thin Pon Gyi Tika (Commentary on Myanmar Primer), earning great fame.

12. His title became “Shin Dithapamaukha” (Learned Professor known in all directions), though people still called him U Kyi Pwey.

13. Even monks from six learned monasteries came to him for answers to difficult questions, acknowledging his superior knowledge.

14. His reputation was proven when he instantly explained the meaning of the word “Aham” during a test by fellow monks at a water tank, later called Sar Mei Kan near Sulamani Temple.

15. U Kyi Pwey’s life story illustrates the extraordinary level of Pariyatti (scriptural) learning in Bagan, showing how deep dedication could elevate even a late learner into a renowned scholar.

 

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10. Shin Dithapamaukkha’s (Disāpramuk) diplomatic skill in his peace dialogue with Kublai Khan in 1286 AD.

See two lecture notes https://ac.historicalteaching.com/downfall-of-bagan-and-monk-envoy-of-bagan/  

 

Introduction:

• Causes of the decline of Bagan empire

 

Body- Background History:

• During the reign of King Narathihapate

• Mongol invasions from China under the two great Khans

 

Peace Talks with Kublai Khan:

The Art of the Magnificent Ambassador’s Speech of Shin Dithapamaukkha

Reason of Kublai Khan: The purpose of sending warriors and Lamas to Bagan was not for military purposes, but to spread Mahayana Buddhism.

 

A description of the current affairs of the Bagan Empire by Shin Dithapamaukkha

– The warriors and Lamas could only survive if they had a supply of grain for their food.

– There is no paddy cultivation.

– To the Emperor Khan: Aren’t you a Bodhisattva?

– The religion of Gautama Buddha should not be destroyed.

– Emperor Kublai Khan replied delightfully.

 

Conclusion: Analysis of the Diplomatic skill of Shin Dithapamaukkha

– Threatening or warning:   no paddy cultivation, no food for warriors and lamas

– Flattery:       Aren’t you a Bodhisattva? You are promoter of the religion of Lord Buddha.

– Persuading: Don’t send warriors to Bagan. We will now grow crops. Come in only after crops have been grown”.

• Disāpramuk Inscription (or) Mingalazedi Inscription

The qualifications of a diplomat

1. The envoy who must know the changing of monarchy or political situation.

2. He must be good at speaking.

3. He must be bravery person.

4. He must know the mind of others.

5. He must believe and admire on the king.

6. He must know other language and reply carefully.

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11. The Learned Monk of a Thorny Bush (Hsu Twin Pyit Sayadaw / Ashin Nagita):

1. The Pinya Period (AD 1298–1364) lasted only 60 years but Buddhism continued to flourish due to royal and public support.

2. Among the prominent monk scholars of this period was Ashin Nagita, commonly known as Hsu Twin Pyit Sayadaw (“discarded in a thorny bush”).

3. In AD 1340, King Leysi Shin Kyaw Swa built the Kyaw Swa Monastery but declared only a learned and virtuous monk could reside there.

4. The monastery remained unoccupied for a long time until Ashin Nagita boldly moved in without royal permission.

5. Ashin Nagita was born in Thazi village near Sagaing; as a boy he was lazy and often ran away from school.

6. His father, ashamed of him, abandoned him in a thorny bush, telling him never to return if he refused to study.

7. Repenting, the boy became a novice monk and began serious studies at various Pariyatti schools.

8. At age 20, ordained as Ashin Nagita, he went to Bagan for higher learning under distinguished monk scholars.

9. He became widely respected for both his scholarship and moral character.

10. His father later found him in Bagan as a learned monk, no longer the lazy boy he once knew.

11. When the king learned of the unknown monk occupying the monastery, he sent his minister Saturangabala to test him.

12. Ashin Nagita successfully answered questions on Pali, Tipitaka, Commentaries, Sub-commentaries, and Abhidhamma.

13. The king happily dedicated the monastery to him, but to be fair, Ashin Nagita advised casting lots, which still chose him.

14. Ashin Nagita and Saturangabala became close scholarly partners, with the latter questioning and the former expounding on difficult points.

15. He authored works including Sudda Suratha-jalini (a Pali grammar still in use) and was also known as Pauk-kan Sayadaw or Bagan Sayadaw, but history remembers him as “Hsu Twin Pyit Sayadaw.”

 

12. Comparative Study of Myazedi and Rosetta Stone Inscriptions

Aspect	Myazedi Stone Inscription (Bagan, Myanmar)	Rosetta Stone Inscription (Egypt)
1. Origin	Found in Bagan, Myanmar Found in Rosetta (Rashid)	Nile Delta, Egypt
2. Discovery	Discovered in 1886–87 by Dr. Charles Forchhammer	Discovered in 1799 by French soldier during Napoleon’s campaign
3. Present Location	Bagan Archaeological Museum & Myazedi Pagoda	British Museum, London
4. Date	1112 AD (Myanmar Era 474)	196 BC
5. Patron/Author	Prince Rajakumar, son of King Kyanzittha	Issued under King Ptolemy V
6. Material & Shape	Sandstone pillar, quadrangular	Black basalt slab (black stone of lava), broken, rectangular
7. Size	About 5 ft. 11 in. tall	About 3 ft. 9 in. tall
8. Languages	Pali, Myanmar, Mon, Pyu (4 languages)	Hieroglyphics, Demotic, Greek (3 languages)
9. Main Theme	Filial duty & religious dedication to father	Royal decree on religion and governance
10. Religious Role	Buddhist merit dedication (donation & pagoda)	Linked to Egyptian priesthood & worship practices
11. Historical Importance	Key evidence of Bagan kings and dynasties	Crucial evidence for understanding Egypt under Ptolemies
12. Contribution to Philology	Helped decipher Pyu script	Helped decipher Hieroglyphics
13. Literary Value	Oldest Myanmar prose inscription	Key to rediscovering Egyptian written tradition
14. Scholars’ Role	Studied by Myanmar & Pali scholars	Deciphered by Thomas Young & Jean-François Champollion
15. Symbolism	Shows cultural diversity of Bagan (4 languages flourished)	Shows trilingual administration of Egypt
16. Family/Social Values	Highlights Rajakumar’s filial piety	Highlights royal authority and legitimacy
17. Condition	Two copies, one broken but preserved	Broken upper and corner parts, incomplete
18. Historical Data	Provides accession and reign details of Bagan kings	Provides details of Egyptian customs & governance
19. Impact	Deepens knowledge of Myanmar history & culture	Revolutionized Egyptology, unlocked ancient Egypt
20. Comparative Legacy	Myazedi is crucial for Southeast Asian history and language studies	Rosetta is indispensable for Egyptology and ancient world studies

Global Recognition – Both are world-renowned and often compared as keys to lost scripts of civilizations.