Buddhism, Ari
Ideology | Defunct
600 CE to 1200 CE
Ari Buddhism s the name given to the religious practice common in Burma, prior to Anawrahta's rise and the subsequent conversion of Bagan (Pagan) to Theravada Buddhism in the eleventh century.
It is introduced in the 7th century, possibly through trade contact from India or Tibet.
It has largely been categorized as a Tantric form of Buddhism, combining elements of Buddhism, nat worship, indigenous naga worship and Hinduism.
Some scholars claim that it is related to the Buddhist religious practices of the Kingdom of Nanzhao and the subsequent Kingdom of Dali in modern-day Yunnan, China.
Other historians like Than Tun contend that the Aris were forest-dwelling monks who simply differed in monastic practice from Theravadin monks, especially with regard to adherence to the Vinaya, the Buddhist monastic code, as they were much less orthodox, allowed to consume alcohol, engage in sexual relations, and eat midday.It should be noted that there is no archaeological or inscriptional evidence for a distinct form of "Ari" Buddhism at Pagan or elsewhere in medieval Burma.
Stories about the Ari as a distinct group of Buddhists derive from early modern chronicles.
The association of the Ari of the chronicles with Tantric or Mahāyana Buddhism is a fabrication of modern European scholarship, notably advanced in the writings of Charles Duroiselle, and has no basis in Burmese historical sources.
Related Events
Showing 5 events out of 5 total
Pagan consolidates its hold of Upper Burma during the eleventh century, and establishes its authority over Lower Burma.
The emergence of the Pagan Empire is to have a lasting impact on Burmese history as well as the history of mainland Southeast Asia.
The conquest of Lower Burma checks the Khmer Empire's encroachment into the Tenasserim coast, secures control of the peninsular ports, which are transit points between the Indian Ocean and China, and facilitates growing cultural exchange with the external world: the Mons of Lower Burma, India and Ceylon.
Equally important is Anawrahta's conversion to Theravada Buddhism from his native Ari Buddhism.
The Burmese king provides the Buddhist school, which had been in retreat elsewhere in South Asia and Southeast Asia, a much needed reprieve and a safe shelter.
By the 1070s, Pagan has emerged as the main Theravada stronghold.
In 1071, it helps to restart the Theravada Buddhism in Ceylon, whose Buddhist clergy had been wiped out by the Cholas.
Another key development according to traditional scholarship was the emergence of the Burmese script, believed to have been derived from the Mon script in 1058, one year after the conquest of Thaton.
However recent research, though not yet settled, suggests that the Burmese script may have been derived in the tenth century from the Pyu script instead.
Anawrahta is followed by a line of able kings who will cement Pagan's place in history.
The Pagan Kingdom has entered a golden age that will last for the next two centuries.
Aside from a few occasional rebellions, the kingdom will be largely peaceful during the period.
Kyansittha, who succeeded to the throne of Pagan in 1084, continues to strengthen the foundations of the Pagan Empire that Anawrahta had built.
Although he suppresses a Mon rebellion, he pursues a conciliatory policy towards the Mon.
Having spent seven years in the Mon country in exile, the king has a genuine respect for Mon culture, and maintains Mon scholars at his court.
The language of most of his epigraphs is Mon, likely because the Burmese script is still coming into its own.
The Mon language is widely used among the ruling elite, and the Pyu language continues to be a cultural force as well.
Kyansittha, guided by Shin Arahan, continues Anawrahta's policies of reforming the Buddhism of Pagan, which is a mix of Ari Buddhism, Mahayana Buddhism, Theravada Buddhism and Hinduism.
He gives sanctuary to Buddhists fleeing India (which has just come under Muslim rule).
His policy proves effective.
His reign will see no more rebellions in the south.
Elsewhere will remain largely peaceful.
(He does at some point send an expedition to northern Arakan when the tributary kingdom in the west comes under attack by the lord of southern Arakan.
His troops repel the attack but cannot catch the lord.
King Kyansittha has successfully melded the diverse cultural influences introduced into Pagan by Anawrahta's conquests.
He has patronized Mon scholars and artisans who have emerged as the intellectual elite.
He has appeased the Pyus by linking his genealogy to the real and mythical ancestors of Sri Ksetra, the symbol of the Pyu golden past, and by calling the kingdom Pyu, even though it had been ruled by a Burman ruling class.
He supports and favors Theravada Buddhism while tolerating other religious groups.
To be sure, he has pursued these policies all the while maintaining the Burman military rule.
By the end of his twenty-eight-year reign, Pagan has emerged a major power alongside the Khmer Empire in Southeast Asia, recognized as a sovereign kingdom by the Chinese Song Dynasty, and the Indian Chola Dynasty.
Several diverse elements—art, architecture, religion, language, literature, ethnic plurality—have begun to synthesize.
His grandson and successor was born Zeyathura Sithu to Sawyun (son of King Sawlu) and Shwe Einthi (daughter of King Kyansittha) on December 13, 1089.
At Sithu's birth, Kyansittha, who had thought that he had no son, had been so delighted that he had crowned the infant as king, and presented the baby to the people saying "Behold your king!
Henceforth, I reign only as his regent."
(It turned out that Kyansittha did have a son by a wife during one of his exiles in the 1070s.
That son, Yazakumar, makes no claims of the throne.)
Following the death of Kyansittha in 1112 or 1113, Sithu faces no opposition to the throne.
His coronation is presided over by an aging Primate Shin Arahan who had also presided over the coronations of the two predecessor kings, and has been adviser to three previous kings.
Sithu has spent the early part of his reign in repressing revolts, especially in Tenasserim and north Arakan.
A Pali inscription found at Mergui (Myeik) is evidence that Tenasserim then paid allegiance to the Pagan monarchy.
In north Arakan, a usurper (Kahton, lord of Thets) had driven out the rightful heir, who had fled to Pagan, where he subsequently died.
Pagan's initial attempt to restore the rightful heir Letya Min Nan—a combined land and seaborne invasion—had failed but the second attempt, mounted in 1118, succeeds. (The Arakanese chronicles report the date as 1103.)
Letya Min Nan, in gratitude, repairs the Buddhagaya shrine in the honor of his overlord Sithu.
The Burmese kingdom of Pagan experiences anarchy until 1190, when Anawrahta's lineage regains control with the assistance of the Sri Lankan kingdom of Polonnaruwa.
The new regime reforms Burmese Buddhism on Sri Lankan Theravada models.