Pyu Culture

The Pyu Culture

Consequently, the Indian culture was developed by the Mon. Pyu culture was strongly influenced by trade with India, the import of Buddhism and other cultural, architectural and political concepts. One remarkable feature of the Mon and Pyu cultures is that they minted and used silver coins.

Burma's Pyu Culture

"Archeologists plan to dig up antique remains in the Irrawaddy Division that could be up to 2,000 years old. This paper was followed by a documentary showing ruined bricks in the community of Ingapu in central Myanmar (Burma) that could be traced as remains of an old town state from the Pyu age.

Tibetan-Burmese Pyu tribe emigrated to Burma from Yunnan in China in the eighth century and is the earliest registered population in the province to publish an on-line image of one of the medallions, saying that their symbols should be "associated with Hindi gods and the Old India creation myth".

" The museum follows J. Cribb, B. Cook and I. Carradice in "The coin atlas" (1990) and J. Williams in "Money: a history" (1997). Aung Thaw used similar, if not different words from Srikshetra on the pyu - see figure 5. Of course tokens are used for traveling, that's what tokens are for.

Thus, at first sight we can come to the impression that the culture of Srish Shetra was indeed an all-Indic one. And, since the acceptance of Buddhism as a system of thought separate from Hinduism came very slowly, at least in the United Kingdom, it is generally said that the culture of the Srikshetras is Hinduist.

A similar trend may have occurred in the Pyu country of Burma, given the archeological finds in northeastern Malaysia, the Bujang Valley, where Saivism replaced a Buddhist culture layer. In Beikthano, at least, a Pyu country, the brickwork remnants of houses and stupa point in the Buddhist sense, but the funerary urn and skeleton remnants (as shown by Aung Thaw) could indicate a Hindu occupancy in which most of the bodies are burnt, and only some - the ascetic ( "Sadhu") and the non-members - are abandoned in graves.

Many of these tombs must have existed in India, since the early Buddhist monastic regulations (vĂ­naya) mentioned these reasons and determined the behaviour at these tombs, not least with respect to medical hazards. It is questionable whether the mints were of India origin, especially in Arakan (Rakhine) (Aung Thaw p. 14).

We are likely to encounter the same ethnic groups on both sides of today's Burmese Rakhine and Bengali Indians. Several of the uncommon finds among the Arakan ese coinage show a shell, which today is mainly associated with the Tibetianism. However, the shell was adopted by the Tibetans from the Hindu faiths and icons.

Figure 4 shows an unlabeled Pyu medallion with 24 buttons at the edge and 2 x 6 buttons in the middle, split by a flat line and further submerged by a curved line in 1 x 6 buttons in the top part, 4 buttons in the bottom part and 2 x 1 button on each side between the two.

Can these buttons depict diamond (Skr. and P. vajira)? Might this be a demonstration of the Buddhist symbol - 24 Dharma wheel spokes ( = 2 x 12), the six-fold sensory basis (seeing, listening, etc.) and the 4 Noble Truth?

Do we see in these buttons a depiction of (or a) the double truths, e.g. the everyday comparative truths (samvrti) and the ultimative truths (paramartha) of narvana?

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