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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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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
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Poems
by
Po Thudaw U Min
Translated by
Maung Tha Noe
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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.
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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,
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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"
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Flower and Festivals round the Myanmar Year
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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.
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1 8 Khin Myo Chit + 1unior Win
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
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Flowers and Festivals Round The Myanmar Year
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
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2 0 Khin Myo Chit + 1unior Win
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
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Flowers and Festivals Round The Myanmar Year
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
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2 2 Khin Myo Chit + 1unior Win
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.
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Flowers and Festivals Round The Myanmar Year
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.
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3 0 Khin Myo Chit + 1unior Win
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
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Flowers and Festivals Round The Myanmar Year
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:
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3 2 Khin Myo Chit + 1unior Win
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.
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Flowers and Festivals Round The Myanmar Year
33
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