Article written by: Kyaw Myaing

Yawmingyi U Pho Hlaing’s Raja Dhamma Thingaha Kyan: I bought the book “Raja Dhamma Thingaha Kyan” in 1983. Since then I have read this book over and over again and the more I read it, the more I feel that this book should be brought to the attention of a larger English speaking public. (It serves a dual purpose) as it relates to an important period in Myanmar history but because ( as well as ) it touches on very important principles of good governance.

 Writing about this book is my gift to the young people of Myanmar who are now living abroad and who may not have had the chance to read the book “Raja Dhamma Thingaha Kyan”. It is my fervent hope that this book will some how play a useful part in the (stupendous ??) task of nation building and the emergence of a prosperous and happy country. U Pho Hlaing presented this book to King Thibaw in theYear of the Burmese Era 1240, the 7th waxing day of Nadaw. ( Was he tasked to write this book by a King, minister, Hluttaw or was it his own initiative) The contents of this book are very interesting as the author has tried to present to the late King Thibaw, a manual on how to govern the Myanmar kingdom. All the arguments and the points presented are based on traditional Burmese literature and the teachings of the Buddha. What makes this book more interesting is the historical context of the book.

The author, U Pho Hlaing was in effect the king’s principal advisor on foreign affairs. He was not a royal interpreter as some have written. He spoke to foreign envoys through an interpreter and acted as the King’s advisor. He was also associated with the movement to modernize the kingdom by establishing a constitutional monarchy that would limit the powers of the monarch in the interest of the kingdom.  From the various proposals that U Pho Hlaing made in his book, I could really commend him for the courage he had to make these reforms in the first place. During a time when Burmese kings were lords of life and death, any proposal that did not please the king could have meant certain death. He was in fact sent to jail for a brief period but he was finally released and all his titles and privileges restored. At one time he met death face to face and had the courage to stand up to King Mindon himself.

Mhawbi Saya Thein recorded in his notes that at one time U Pho Hlaing recited the following verse to King Mindon in relation to an incident that occurred at the court. “Giving sisters, younger, elder Including one’s own daughter even, Giving presents to curry favor, Devoid of courage and knowledge. This type of minister, if he comes to power Will be the reason of the state’s decline.” The meaning of the verse was that if there were certain ministers in the kingdom who were bribing the king by presenting their sisters and daughters to win the king’s favor without having any knowledge or learning, that would be the cause for the destruction of the kingdom. This made the king furious and pulling out his spear, threatened to kill U Pho Hlaing on the spot. U Pho Hlaing stood up and proudly pushing forth his chest, asked the king to strike with the spear. The king did not wish to kill him so he silently went into his chamber. His colleagues asked him why he would wish to risk his life in this manner. U Pho Hlaing replied that all ministers at the court had the duty to say what they believed was right even if it meant death.

The word “amat” means in Burmese “straight forward”. U Pho Hlaing even recommended in his book that the king set up a bank where all the money of the kingdom should be kept with proper accounts; he advised the king that in the appointment of ministers and court officials, the appointments should be made according to merit; he recommended that the laws should be made only after careful deliberations had been made by the ministers of the Hluttaw; he also recommended that the king and his royal family should be paid a set amount for their personal expenses and that the king should not dip into the state coffers even if he wanted to donate to the Shanga or the pagodas. This last recommendation did not go well with Queen Supayalat who was King Thibaw’s chief queen. Now that I have made you, the reader interested in this book, let us see who U Pho Hlaing (background )was. U Maung Htin wrote in his book “Raja Dhamma Thingaha Kyan” that U Pho Hlaing was born during the reign of King Bagyidaw, the fourth founder of Ratanapura, in the year of the Burmese era 1191 (10th day of the new moon of Hnaung Tagu, on a Friday) to Yenangyaung Myosa, Yindaw Wungyi, Thado Minhla Kyaw Htin and Mae Nyein. His place of birth was in a village called Ywa Palei, Upper Taloke Myo village tract, Myingyan Township.

As a youngster he was called Maung Po Hlaing but his pet name was Maung Hlaing. His ancestors were officials of the Burmese court. King Bagyidaw had a minister called Shwepyi Wun Letwe Windaw Hmu. The son-in-law of this minister was a court clerk. This court clerk had a son. King Bagyidaw looked after the son of this court clerk and made him one of his close comrades and gave him the position of Sitthugyi with the title of Thadoe Minhla Kyaw Htin. This Sitthugyi was also known as the Yindaw Wungyi. The son of this Yindaw Wungyi was U Po Hlaing. U Po Hlaing also received the title of Letwe Windaw Hmu just like his great-grandfather. He was also a close comrade of King Mindon. Thus U Pho Hlaing was a close comrade of three Kings and he took great pride of this fact.

Why did U Pho Hlaing write this book? After successfully organizing the Fifth Buddhist Synod, King Mindon wanted to have a proper coronation called the “Mauda Baiktheike”. King Mindon became King by dethroning the Bagan King. After he became King, he did not have time to have a proper coronation because of the Second Anglo-Burmese War as well as the man rebellions within his kingdom. According to the Burmese Buddhist tradition, there are two types of Kings. The King who became king with a coronation called the “Mauda Baiktheike” and an ordinary king called the “Thamanya King”. To be accepted by the people as a “Mauda Baiktheike” King, holy water has to be poured on the King’s head in a ceremonial ritual as prescribed by ancient Burmese tradition. King Mindon wanted to be such a king.

• U Po Hlaing wanted to reform the Burmese monarchy to make it in line with the times.
• In the year of the Burmese Era 1234, U Po Hlaing wrote the “Maha Thamada Vineisaya Sardan” at the request of Pakhan Gyi Myo Sar Wungyi Min within one day. U Maung Htin, the author of Raja Dhamma Thingaha Kyan wrote in his book that the Maha Thamada Vineisaya Sardan might have been written by U Po Hlaing in preparation for the coronation of King Mindon in accordance with the ancient Burmese royal tradition of the Mauda Baiketheike ceremony.
  
• You might be wondering , So what exactly is “what is the meaning of Thingaha”.
  

To answer this question, I have to give an extract from U Pho Hlaing’s book about the meaning of Thingaha. Thingaha principles are the principles for developing and uplifting the country. Those who have authority over the kingdom should use these principles to develop and uplift the state. 1. Thatha Maeda – This is the ability to collect taxes from the people in accordance with the laws enacted after proper discussions have been made between the King and his ministers. 2. Puritha Maeda – This is the ability to distribute salaries and other entitlements to the ministers, servants of the royal household and the troops. 3. Thama Partha – This is the ability to help the merchants and the farmers without any hindrance and helping them with loans without taking interest. 4. Wasa Paeya – The ability to speak in sweet words preceded by a smiling face Thingaha principles means the principles for developing and uplifting the country.

Those who have authority over the kingdom should use these Thingaha principles to develop and uplift the state. In giving advice to King Thibaw, U Pho Hlaing did not mince his words. With a clarity and directness which were his hallmarks he pointed out the three things that kings should avoid: 1. Being untruthful 2. Losing temper 3. Too much indulgence in sensual pleasures. Not only did he dare give this sort of advice to the king who was in effect lord of life, he backed up all his arguments with references to the Tri Pitika. He made a strong case for his arguments by saying that in a country where the King did not keep his promises and had the habit of saying untruths, the land would not have its usual nutrients 4.

When the land does not have proper nutrients, the people do not have proper nutrients from the soil and therefore become prone to diseases. When these people become sick, they cannot be cured, as the medicinal plants do not have the proper medicinal properties. As a result, a lot of people die. When the crop production is not good, the amount of taxes decreases. As a result of fewer taxes, there is not enough money to pay for the troops and courtiers of the King. When the King’s ministers, servants and troops are not paid well, they become weak and are not able to defend the Kingdom. When the King is untruthful, he will be known to all that he cannot be trusted and will have a bad name among other Kings. In the case of King Setiya, his Kingdom not only became devastated, he himself was swallowed by the bowels of the earth. As a final point to his argument, quoting the authority of the Buddha he said that the person who told lies and was untruthful would not find it hard to do all the 10 evil deeds.5 These are just a few samples of the wisdom of Yawmingyi U Pho Hlaing.

He practiced what he preached. In writings this book, he took a big risk. Yet he risked his life by placing the welfare of this kingdom before his own welfare and wrote in detail principles that are still relevant up to this day. A nation cannot survive for long without benefiting from the wisdom of scholars and ministers who are not only noted for their learning but also for their bravery and far-sightedness and vision. As I write this article, the words of Yamingyi U Pho Hlaing still ring my ears. He wrote these are the four ways to overcome evil persons:

• Overcome the angry person by not responding with anger.
  
• Overcome the evil person by practicing righteousness.
  
• Overcome the stingy persons by liberal donations.
  
• Overcome liars by truthfulness.