1. The Propagation of the Sasana under King Alaungmintaya
(1752-1760)
Dr Khin Thidar
The Myanmar Kings who were alive to the spiritual and material values of Buddhism
naturally showed a great zeal towards protecting and promoting the religion. Buddhism, as
much as it enhanced the prestige of the king, imposed restraints upon him. The king would
always have to bear in mind the Buddhist doctrine. So he proudly proclaimed himself
defender of Buddhism in his coronation. It was found that the king's effort were traditional
practice in accordance with Myanmar monarchical administration. The king followed to
preserve the ten kingly virtues and the four traditional obligations of righteous kings.
Moreover, they adopted the title of future Buddha and Sasana Dayaka to propagate and
purify the Sasana.
The early Konbaung kings also made religious effort for the propagation and
purification of the Sasana. Alaungmintaya, the founder of Konbaung dynasty tried to do
everything in his power to promote Buddhism. He became king in 1752. His reign lasted
from 1752-1760. In all these eight years he was busy fighting and building an empire.
Nevertheless, in Myanmar in those days, there was no fighting in the four rainy months of
June, July, August and September in each year. He had time, however, for at least four
months every during his short reign to pay attention to the administration as well as religion
in his ever growing territories.
Alaungmintaya like any other of his predecessor, gave the reason of uniting the
country and expanding his influence over the neighbouring countries was for the
development of Sasana. He also gave the same reason of attacking Hanthawaddy.He
expressed his reason more fully in the following royal order.
After defeating those rebels who were the enemies of Sasana, Hanthawaddy,
the capital, was occupied. Starting from Hanthawaddy, Ramanya Taing, all
the Taings and subjects were governed in accordance with ten Raja
Dhamma, four Singaha and seven Aparihaniya, so that peace would last
through out the period of sons, grandsons and great grandsons and Sasana
would flourish in the whole country. (Konbaung Great Chronicle I, 1989,
237)
In Srilanka, King Dutthagamani (161-137) B.C. suppressed all rebellions in his
country "not for having peace in his kingdom but for promoting Buddhism there". Like
Dutthagamani, Alaungmintaya proclaimed that his invasion of Thailand was inspired by his
desire to spread the Buddhism there. In his letter to the king of Thailand stated that;
His Burma majesty as a divine incarnation to spread true religion in your
country. Come forth with respect and present him with elephants and a
daughter. (Harvey, 1967, 241)
Obviously he used the Sasana as a pretext of his expansionist policy and to organize the
people.

Lecturer, Department of History, Magway University

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Just like most of Myanmar kings, Alaungmintaya took the title of Future Buddha.
He also adopted the name of Sasanadayaka. In Shwezigon pagoda inscription noted that:
Sasanadayaka mahadhammaraja Alaungmintaya who overcome every
enemy.
This adoption of the title of Sasana dayaka was made to spread the Sasana and to unite the
people in the kingdom. The kings adopted this policy with great advantage to themselves
and to the country as well. On the other hand, the people believed that the rulers have
Sila(morals) and Samadi (fairness of mind) so that they would be kind and forgiving and
would support the Sasana in accordance with the habit of the Future Buddha. Therefore the
kings believed that the title of Sasanadayaka is quite useful to bring peace and prosperity in
their domain.
Alaungmintaya spent a large amount of money in founding religious monuments. In
1752, the Shwegugyi Pagoda, which was much destroyed in the
earthquake, was repaired and gilded. Moreover, he constructed Zina
Aungcha Shwebontha Pagoda at Bowdawkya in Tagaung.
Alaungmintaya the fixed golden finial on Shwechettho Pagoda that was
built at the place where he was born. It was at that
place where the umbilical cord of Alaungmintaya
was buried .The pagoda was called "Shwechetto"
according to the day on which Alaungmintaya was
born. He also built Phaungdawoo Pagoda on the
south of palace where the royal barge stopped. He also gilded the
Shwesandaw Pagoda of Pyay and the Shwebontha Pagoda of Myan
Aung. In 1758, he constructed Zigon Pagoda and fixed golden finial
on the pagoda.
After the conquest of Manipur, he constructed a pagoda at
Natkwyan Aungmye. He donated four rest houses to the Dagon Sandaw Shin Pagoda.
Moreover, Alaungmintaya professed five Sarakhan Buddha images which are gilded with
gold. The construction of pagodas, the donation of rest houses, the renovation of pagodas
and professing of Buddha images were stated in the Nibban Seik Oo Pagoda inscription:
Daraka of Shwegugyi, Thettawshay, Thettawya, Shwechettho, MyoU Ceti,
Zina Aungcha Shwebontha Ceti, Nyaung Oo Ceti, Pyay Shwebontha Ceti,
Myanaung Shwebontha Ceti, Myan Aung Nanra Ceti, nine Ceti at Zetuwadi,
Natkwyan Aungmya Ceti, Aungmyebontha Ceti, four rest houses at
Settawya, 5 Sarakhan images which gilded with gold.
Alaungmintaya after having built a monastery at Hngetpyittaung, Bagan, donated
land to it. This monastery was named Abhayadana. He prohibited to kill the animals within
500 ta(4,250 feet) of the monastery precincts and to sell liquor. In Hngetpyittaung
inscription:
The official and other inhabitants of Bagan and Nyaung U shall, on pain of
severe punishment, refrain from indulgence in intoxicating liquor and drugs,
and from taking any animal life or capturing any animal, within a radius of
500 ta (4,250 feet) of our monastery at Hngetpyittaung.
Zigon Pagoda
Shwechetto Pagoda

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Alaungmintaya prohibited the killing of cattle, for reasons both religious and economic.
Cattle as plough animals were desperately needed in the rice fields, which were now under
cultivation after many years being neglected because of rebellion and war. He told his
subject to keep the five precepts and spent their time in monasteries and pagodas as much as
possible. He himself led a life of austerity and went on pilgrimages. Alaungmintaya invited
to the palace on every Sabbath day all monks residing in the royal city and entertained them
to feasts. At that time all ministers, officers and members of the royal family had to keep
the Sabbath and take religion with the monks.
Sasana would exist so long as there were monks and monks would not exist if they
do not respect the Vinaya. So any laxity in the observation of the Vinaya among the
Buddhist monks could not possibly be tolerated and Mahadan Wun and his men were to
check it. Alaungmintaya had to do everything in his power to promote Buddhism. In this
aspect, he had his religious preceptor called Atula Sayadaw. The religious preceptor on the
other hand also tried to help the king by issuing a very interesting notification to all
provincial chiefs of the former Ava kingdom. In that notification, he alluded to a prophecy
that there will be more trouble in the east and anyone who wanted to escape destruction
should take refuge in Myanmar or Shwebo where Alaungmintaya was king. When a chief
was wise to make the good decision to accept Alaungmintaya's suzerainty, he could save
not only himself but also his followers from destruction, etc. Then he gave a list of
provinces that had already accepted his overlordship. The list included the places of Ingye
(Gadu), Kachin, Kayin, Khanti (Shan) and Lawa who were once said to be impossible to
subdue. He said:
As a monk, I take no part in political affairs but if you have any difficulty in
your endeavour to mitigate the mysteries of human beings, it is my duty to
give you all possible help. (ROB III, 1986, 40)
Thus the king and monks helped each other to build an empire and to bring prosperity to
Buddhism in that empire.
Alaungmintaya also tried to promote the religion by issuing the royal order to confer
the titles for the monks. He conferred his preceptor, Atula Sayadaw Shin Yasa as
Thathanabyu with the title of Atulayasamahadhammarajadhirajaguru. He gave first Sarit
Sayadaw to "Paramadipasasanalankararajaguru". By the following royal order Laungshe
Sayadaw was given a title.
Confer the title of Jambudipasaddhammamaharajaguru upon Jinabhirama
the Launshe Sayadaw. (ROB III, 1986, 62)
In this way, he had done his best in helping the Sasana.
Alaungmintaya appointed Atula Sayadaw as Thathanabyu – Head of the Mission to
propagate Buddhism, believing that it too was his duty to help and extend the Sasana.
Thathanabyu Sayadaw appointed Gaing Gyok, Gaing Ok to help him to administer the
monks. The royal order of 12 April 1759 stated that;
After the demise of Nana gambhi of Htaw Ma village in Atwin Shell, his
duties of looking after the good behaviour of monks in the locality as a
Gaing Gyoke Saya shall devote obviously on Tejodipa.
In view of the fact that it was hard to lead a good way of life during the
present bad times, the local leader of the Religion shall enlist the help of

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Atwin Shell Headman in having a good control over the monks so that they
would desist from wandering about at will and devolve more time on
learning the religious scriptures. (ROB III, 1986, 55)
Thathanabyu Sayadaw not only appointed Gaing Gyokes but also charged them with the
work of the development of the religion. Alaungmintaya also appointed Mahadan Wun –
Officer of Religious Affairs, to check the monks to follow the Vinaya or not. Although he
appointed Mahadan Wun he issued a royal order not to disturb the monks in studying the
Religious Scriptures. The following order identified that:
In case a monk or a novice or a man who is living a religious life at a
monastery is required to appear at a law court,
Mahatulayasadhammarajaguru Sayadaw shall summon him with a letter that
bears his seal. Mahadan Wun should not do the summoning by sending his
subordinates with a letter from the Sayadaw. (ROB III, 1986, 45)
Believing that a strict control is necessary to purify the Sasana, Alaungmintaya
allowed only one Buddhist sect in his realm. Members of the sect like Gamavasi- Village
Dweller, Ok Htoke Lon – Round Hat, Ok Htoke Pya- Cap, Mo Gyo Thwa – Tall Hat with
Top pressed like a blade of an axe, Talapat Ni – Red Forehead Band, and Talapat Hpyu –
White Forehead Band, were ordered to abandon their ways and adopt the way of Ton Ywa
Chief of monks called Gunabhilankara. In the controversy of Atin (Ekamsika) and Ayon
(Parupana), the king decided in favour of the Atin.
This Parupana-Ekamsika controversy began to appear in Nyaungyan Period. About
the year 1700, a thera, Gunabhilankara, introduced the wearing of the upper robe in such a
way as to leave his one shoulder uncovered. Other followed suit and soon the size of this
sect swelled, and the members came to be known as Ekamsika-one shoulder covered. The
orthodox sections of the order, who contributed the majority, continued to cover both their
shoulders, and thus came to be known as Parupana. The Parupana had the sanction of their
practices, so they say, in their sacred texts, whereas the Ekamsika had no such authoritative
backing. The controversy reached such a point as to cause the king, Taninganwei, 1714-33,
to intervene. But the question remained unsettled.
The Parupana-Ekamsika controversy reared its head again during the reign of
Alaungmintaya. At this time Thera Atulayasadhamma was the king's preceptor and since he
was an ardent Ekamsika, the Atin became popular. But the Parupanas were most numerous.
They therefore addressed a letter to the king setting forth their views, and requesting the
king to arbitrate in the matter. Atula thera on behalf of the Ekamsika retorted by saying that
the controversy had definitely been settled during the previous reign and could not be
reopened.
Alaungmintaya was, however, willing to go deeply into the whole matter, but he
wrote back to the contending parties to say that as he was just then very busy with state
affairs that required immediate attention he was unable to do as requested. He, however,
assured them that he would take the matter up after having done with state affairs. In the
meantime he directed them to follow the view and practices of his preceptor. King's decree
placed the Parupanas in an awkward position. They had either to give up their views and
practices and obey the royal command or face the inevitable fate that disobedience meant.

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The royal order was generally obeyed, but there were at least a few among the Parupanas
who were built of sterner metal.
In fact, the monks of both sects were scholars in studying Pariyatti, Patipatti and
Pativeda and follow to practice the Vinaya. They differed only the concept of wearing of
robe. In this controversy, Alaungmintaya favoured Ekamsika. It is not assumed that he
opposed the Sasana. According to 227 Vinaya of the monks, the monks should allow to
wear the Pansaku robe. So it is difficult to say that the monks break the Vinaya in what way
they follow to practice the wearing of robe. To me the style of putting in a robe is not of
much importance and I think that the monks of both factions are correct.
Although Alaungmintaya tried to purify the Sasana, he could not possibly creed out
all Duthila monks (Immoral monks). A manuscript entitled Atula Sayadaw Phyat Htone
mentioned same interesting crimes committed by some monks. For example, in Shin San
Thwin and Mi Hla Wun case that happened in 1759, the monk was derobed and banished
out of the religious order to live with his woman. It was therefore known that though an
effort was made to check the Alazzi Duthila monks, it was not possible to suppress them
completely. Although Alaungmintaya promised to extend the Sasana, he had ordered 3,000
Mons monks to be trampled to death by elephants on the excuse that they had helped the
Mon resistance. Their monasteries were pillaged and their robes, bowls and other sacred
objects desecrated. That makes his claim of being the Defender of Faith is just propaganda.
As a whole, Alaungmintaya certainly made an effort to develop the Sasana. He had
to do everything in his power to promote Buddhism. He encouraged the propagation of
Sasana and spent money and materials to erect pagodas, monasteries, rest houses, etc. He
prohibited the selling and consumption of intoxicant drinks. He also forbade the killing of
cattle both on religious and economic grounds. Alaungmintaya allowed only one Buddhist
sect in his kingdom. He favoured the sect of Ekamsika led by his preceptor. All these
measures proved that Alaungmintaya tried to promote the Sasana in spite of all his wars.
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