Monastery of teak

As Kun Sa sweep the leaves from the monastery grounds with a coerce bamboo yard broom, he could not help but think about his impending future. It’s been playing up on him, yet again. This will be his third attempt appearing for his matriculation examination. The hurdle is his door to better prospects. By passing, he could continue to study further at university or train to become a primary state schoolteacher. The possibilities and permutations are boundless. The monastery compound is 200 x 200 feet, not too big, however, still hot work under a burning sun at four thirty in the afternoon. He wore a kha mauk, traditional farmer’s hat made of dried palm bark, but the shade to his head does not make the heat anymore bearable.

The village monastery is situated about halfway of Kyauk Tan and Tar Wa railway stations, not too far from the Bago River. On the East, there is the Yangon-Mandalay Highway or National Highway No.1. On the West, still some distance away is the Gulf of Martaban. On the North, lies City of Bago and in the South is Yangon, business capital of Myanmar. Their monastery 50 x 30 feet is just outside of Lan Ywa (village road) Village. The monastery is simply known as Lan Ywa Phonegi Kyaung (Lan Ywa Village Monastery). It is an unofficial seat, where village elders and big-wits congregate with the chief monk, on matters related to the well being of the village. The surrounding plots are mainly paddy fields, with some bamboo buses here and there, and the capital source of income is selling paddy and rice.

The monastery has a total of 10 monks, out of which, one is the chief monk, plus 2 senior monks, and 4 ordinary monks plus 3 novice monks. Kun Sa job, is one of eight helpers, taking care of the kitchen, dining area, shrine room flowers, the compound and also help bring back alms from the village. Each morning, they are trained to be awaken at 4.30 a.m. and prepare the dining hall low tables with breakfast for monks, clear and clean the pots and pans by 5.30 a.m. and make the hall ready for lectures to the ordinary and novice monks by the senior monks. They are lovingly known as monastery students or pupils, in Myanmar language they are termed as phonegyi kyaungtha. Kun Sa and another colleague are out by 6.30a.m, collecting alms from the village and market, in five high food carriers, two each person, plus donations of flowers for Lord Buddha, mostly from the flower sellers. On arriving back at the monastery, all vases are to be cleaned and polished with fresh tamarind from the yard, thence rearrange again with fresh flowers, for Lord Buddha shrine. By 7.30a.m, Kun Sa must be breakfasted and be on his way to school in Bago. He attended the village school for the past two years and the standard of teaching English is much to be desired, thus walking one hour to Bago, where the teaching standard is much higher. He anticipates that he should pass the matriculation examination this third time around. He prayed and hoped.

His farmer father, U Thaw Kaung and mother, Daw Hla Hla, requested the chief monk to take him in, to work there for free, and to school him, as they could not afford, nor able to read and write. Being the eldest, the parents want him to secure some sort of an education, and make a life for himself and carry on the torch of the family. Thus, from the age of twelve, he has been in the monastery, ever since. The monks were good tutors, and with 4 feet cane in their hands, their handwritings and Myanmar language plus spellings skills were second to none. The only thing they lacked was English, which is quite understandable. During the long summer break, he is given the right of passage back to his family. This is a bittersweet experience. Sweet in a sense, to be back with the family once again, however, bitter, as his hands and feet had become soft for the toiling in the paddy fields. 

Kun Sa is the eldest, followed by two sisters, Ma Phyu and Ma Nhaung, ages thirteen and eleven, and the youngest is a boy by the name of Nauk Pauk, age seven. All help father and mother in the paddy fields, in the yard, inside the house, cooking, washing and anything mother sees fit. Kun Sa parents built a small but compact home, better term would be dwelling from bamboo and palm trunk and leaves, as wood is scarce around where they live. Their home is built of large bamboo poles, used as beams, with split bamboo and weaved palm leaves as walls and thatched dry palm leaves for roof. The flooring is split bamboo weaved tightly. The house or dwelling is built on stilts of bamboo beams so that their two buffaloes can be kept underneath, safe from the weather. Their house, home or dwelling, call it what you may, is built by themselves, if lucky, one or two friends would help. The raw material is cut down from nearby bamboo bushes and rebuilt every two years, if his father sees fit for a new dwelling. Kun Sa splits his time between the paddy fields, looking after the buffaloes and selling their milk in the market. It’s a tough life. Food wise, meat is never bought, it’s fish or shrimps if someone can drop by the Bago River, and attend to the traps in the muddy shore. At times, prawns and rats are available from the paddy fields. Otherwise, it’s always vegetables in season, and fermented fish paste called ngapi from the large earthen pots. Very small fishes from the river mixed with salt are pressed and socked in large earthen pots and consumed throughout the year. No or very little oil is used in their cooking, as oil is rather expensive. It can be said that they have a healthy diet. Not of want, but of necessity.    

All cooking utensils, eating plates and dishes are also made from earthenware, raw material by the courtesy of the Bago River muddy shoreline. Cups and drinking containers, are also made from earthenware or bases of large bamboo poles. Light is in the form of an oil lamp, made from buffalo fat, peanut or sesame, pressed on stone grinders for their oils, and the wick, will be from disused clothing. Lamps are used sparingly and only if really necessary. Sleeping time is usually after dinner, just after dusk, and wake up time will be in the early hours, before the sun is up. Tea is always green and plain, however, plentiful, through out the day. Nothing goes to waste at home. Father is thinking of buying a small China made television, if they have a bountiful rice harvest. Electricity can be made available from a car battery through an inverter, which should allow them about two hours of viewing daily, and charging of battery is done at a village battery shop.  

Kun Sa family is of Pa O clan, second largest ethnic tribe in Shan State. In Myanmar, they are said to be around 0.6 to 1.6 million of them living in, Shan, Kayin, Kayar, Mon States and around their Bago Division too. Today, they are found in Mae Hong Son province in Northern Thailand also. Clothes wise, like other Myanmar, Pa O people of today, will wear any styles, however, the tradition for men is to wear indigo dark blue or black baggy Chinese style trousers, sporting a white collarless shirt which is topped with an indigo dark blue or black jacket with opening down the center front, Shan style, plus a turban, when the weather calls for it. As they are of Tibetan-Myanmar stock, fair is the skin, wherever they are, and both men and women carry a bright coloured bag for their knife, utensils or other things of interest.

By March, Kun Sa would return to the monastery and life would be easier than home. Food for sure is incomparable, always better in the monastery. The monastery compound also consisted of a zayat made of teak on slits, a resting place, a pavilion, for weary travelers. Zayats may or may not have walls, and is up to the choice of builders.  In their Lan Ywa Phonegyi Kyaung compound, zayat is about 20 x20 feet, hall with walls. Kun Sa, one day, met a weary cooking oil merchant sheltering from the blazing sun in the zayat, he is about seventy, graying, thin old man without teeth. He is on the way to the market, the next morning, to sell his cooking oil.  He explained how this monastery was started. The monastery land itself was donated by a local Pa O landowner, establishing a religious center around this region. The chief monk is also from a Pa O ethnic tribe, from Taunggyi area, on a missionary trip, who decided to anchor his roots here. The other monks are from Bago and Yangon areas, found solace here and decided to come under the chief monk. Teak planks for the construction is donated by the public, and the actual work is also done free of charge by the people around here. The Pa O are renowned for building pagodas, their labour was in the form of Dana (donation), to gain merits. It took over a year to construct, and the teakwood were of best quality.  There used to be a large teak forest around thirty years ago, and the trees were so thick, that one cannot see the sunlight through the branches. Someone, somehow, somewhere, must have sold, and there is not a single tree left today.

"It’s really sad to see our national heritage being plundered, as it takes around half a century for a teak tree to be fully matured", the old man said. He continued, " This monastery is totally run by donations, and a kapiya (person handling money, free of charge) is the authority on dispensation of money, as monks are not allowed to even touch cash."

Furthermore, they are allowed to keep not more than three robes for themselves. Now, Kun Sa understood better on the running of their monastery.

Next early morning, as the hollowed tree is struck, a wake up call at 4.30 a.m., the old man with a split bamboo pole on his shoulder, balancing the cooking oil tins at each end, made his way to the market, and Kun Sa continued his routines. The zayat is used as a place for congregation, and precepts are given by the chief monk on each Sabbath day. It is also used as a meditation center for the village.

On Den See Lar Bway, Pa O National Day, which falls on the full moon of Tabaung, in March, celebrations are arranged at the monastery grounds. There, he first met Nan Aye Mya (loosely to mean miss coolness), in her dark black indigo loose shift sleeveless blouse and matching longyi with a bright colouful headdress. Kun Sa found her to be magnetic, irresistible, beautiful and sophisticated under the evening sun.

He built up a courage and talked to her, "I’m Kun Sa, from this monastery, appearing again for matriculation examination this year."

She countered, “I’m Nan Aye Mya, daughter of U Thaung and Daw Than Hla."

He continued, "May I escort you around as I am from here, and can explain a few things."

She replied smilingly, "If you wish, but I must return home by 9.00 p.m."

After establishing pleasantries, they both wandered around the stalls and pwe (show) areas. He found out that she lives about twenty minutes walk from the monastery, on the path to Bago town and an only daughter of her family. She is seventeen and available. Now, Kun Sa will have something to look forward to, on his way to Bago and also on his return. He would smile when he catches her eyes, under the stern cold stare of her mother.

Kun Sa took his matriculation examination again during middle of March, and this time he found the English subject not as bad as previous years. Other subjects were acceptable in his opinion. He said to himself, this would be his last and final attempt. Should he fail again, he will return to his home and help his father in the paddy fields. Three attempts should be more than enough.

During Thingyan, water festival period in April, he put aside thoughts on his matriculation examinations taken, and concentrated poring water on Nan Aye Mya, and would return back, time and again.

She commented, " Kun Sa, you are back again, still not yet satisfied to pour water on me?"

He replied, " I can never have enough of you, as this is the time where no one is supposed to get angry, I am exercising my rights."

With that he would pour water slowly on her while brushing her hand with his, ever so softly.

When the rains finally came in June, he would escort Nan Aye Mya to Bago market. On the way, where there are puddles, he would hold her hand timidly while she jumps over it. This would send shivers up and down his spine. He just hoped that there would be more puddles, large enough to hold her in his arms. By third week of June, he already knew of the matriculation results were posted on No.1 State High School (SHS) notice board. There was no urgency on his part and just viewing, for viewing sake alone, no more. His roll number and name was on the list. He looked again, this time with full concentration. Yes, he passed, however, without any distinctions. In short, he just scrapped through.

Kun Sa, informed the monastery, also his parents and told them that he decided to be a teacher in the village state school, to be close to the family. His father and mother were very proud to have someone in the family passing the matriculation. He would continue for his degree through evening college. The monastery was happy for him, but it was high time he vacated his lodging there and to make room.

Next time he escorted Nan Aye Mya to Bago market, he casually said, "I passed my matriculation exam."

She smiled and said, "Congratulations, I suppose you will now move to the city to pursue your degree?"

He replied, "Actually no, I intend to be a primary teacher in the village state school."

She looked puzzled and said, "Why?"

To which he replied, "I want to be near you, for always."

She just continued to walk, after a few minutes she said, "I only passed the ninth standard."

He smiled and replied, "That does not worry me."

So the subject was closed.

Kun Sa continued to see Nan Aye Mya, and the whole village knew that they were going steady. He got a job as a primary school teacher and they let him stay behind the classrooms, in a disused storeroom, as he is single, besides, the village is also gaining a permanent primary teacher. Lunch is in the village food stall and dinner is as usual at the monastery. The rice was leftover from monks ‘soon’ (lunch) and dishes were all mixed with added rice powder to make it thick with gravy. The monastery let him have dinner for free, as he conduct tuition at the zayat, with any monastery helpers attending, would be on free of charge. His salary plus the tuition fees was enough to support a small amount to his father and mother monthly. His desire for Nan Aye Mya never died.

One evening in May, while the girls bathe by the river, he spied Nan Aye Mya from the bushes secretly, and noted that she was fair, slim, firm in body with sufficient breasts and with long black hair, all in a height of about five foot six . The more he sees, the more he wants her. After all, she’s nearly eighteen and at an age for marriage. He maybe called a dirty old man, but he wanted just to appreciate her beauty in the flesh, before the big day, and confirm his thoughts with reality. This being the only chance Kun Sa will have, and the actual sight more than confirmed his thoughts. The girls continued to bathe happily.

Kun Sa went with his parents went to Nan Aye Mya house one evening, and asked her hand in marriage to him. They took about four days and the decision was, they would respect Nan Aye Mya’s words. She said our wishes would be granted in a few months. All very blurred, but to mean affirmative. At least, he is now able see her officially and need not worry about her parents.

To see her, in a Pa O traditional indigo outfit, is like a mermaid clad in outer casing of black, where real beauty is shrouded. This is unless the black casing is removed, one realize that the mermaid inside, in the flesh, is a desirable creature, waiting to be loved. Kun Sa will wait to undo the outer casing himself later. Till then, he needs to build a house in the village, with two bedrooms. It will be in the traditional style, built on stilts, with bamboo and palm leaves. The additional bedroom will come in handy for future occupation.

He also intends to open a paan stall, selling also cigarettes, cheroots and sweets plus small tit-bits. Nan Aye Mya should able manage just outside their intended house, to subsidize his income and also to keep her occupied. Smart isn’t he?

The monastery in teak is still the largest teak building on stilts, and is said will take another century before any major repair works are required. It is the most majestic structure around the village and its surroundings. It’s a shame that no more teak forests exist, as the old man selling cooking oil said. Today, there are no teak forests as far as the eyes can see, its just bamboo shrubs and bushes, here and there. It’s really a crying shame, sad!

Buildings on stilts are a necessity in these parts, as the Bago River is likely to burst its banks, now and then, and the when the monsoon lashes out, the area is transformed into a sea of brown water, till late September. At times, long boats are the only way to get around. Not a very desirable experience.

The wedding reception is to be held in the zayat, within the compound, shadowed by the monastery in teak, after the rains and harvesting, when the weather is kinder, dry and cool. The chief monk will do the necessary blessing, together with the village elders and in the presence of parents from both their families, in early November.

Meantime, Kun Sa found out more about their Pa O tribe heritage, and the reason why their tribe wore black. According legend, they are decedents from a male zawgyi  (Buddhist magician, shaman or supernatural being) and a female dragon. This maybe why they all pin a small dragon insignia on their jackets. They are also known as black Karans, the reasons are quite obvious. The zawgyi and dragon are said to have laid three eggs, first egg gave birth to the Karan people, the second, the Pa O tribe, and the third, a Karanni or Padaung tribe. The man’s turban is to symbolize the zawgyi’s head and the ladies colourful headdress to represent the dragon’s head. Black is the colour of mourning, when in 1057, in Thaton, King Manuha was defeated by King Anawratha from Pagan and enslaved the Pa O tribe. The traditional Pa O people had been mourning ever since. Talk about loyalty ……