MANLE Sayadaw (1842-1921) and Ledi Sayadaw (1 December 1846-27 June 1923) were contemporary Buddhist monk-scholars who made notable contributions to Buddhist doctrine in their discourses and writings which have enriched Myanmar literature. In the 17 and 24 November 2024 issues of The Global New Light of Myanmar, I have translated and reproduced the original vernacular two poems (in a sense ‘doggerels’) written by the two revered monks. The poem by Manle Sayadaw deals with the disadvantages, indeed one could say negative consequences of drinking tea. On the other hand, Ledi Sayadaw listed the benefits of drinking tea and complimented the tea drinkers. The two poems appeared one after the other in the booklet Selected Burmese Poems for 1st and 2nd-year students at the University of Mandalay first published in October 1986. It is presumable that the poem by Ledi Sayadaw praising the benefits of drinking tea was composed by him after he came across the elder (in age) Manle Sayadaw’s poem censuring tea drinkers. In the mid-18th to early 20th century when the two poems were supposedly composed there was no postal service, not to say radio or telegrams (perhaps). Facebook, Viber and WhatsApp were much more than a century away in the future. Hence it must have been several weeks or a few months before Ledi Sayadaw came across Manle Sayadaw’s poem listing the negative effects of tea drinking. Or — this is only a guess — were there literary symposia during the last two kings of Upper Burma? In the days of King Mindon (8 July 1808-1 October 1878, reigned 1853-78) and King Thibaw (1 January 1859-19 December 1916, reigned 1878-85) there could be literary symposia in court. The two Sayadaws must have been between the ages of 22 to 44 (Manle Sayadaw) and the ages of 18-39 (Ledi Sayadaw) during the reigns of Mindon and Thibaw. Did either of the two kings request the two revered monks to compose poems about the advantages and disadvantages of drinking tea? Perhaps or perhaps not. One wonders what ‘triggered’ Manle Sayadaw to compose the ‘anti-tea-drinking poem’ or for that matter on the off-chance that it was Ledi Sayadaw who first composed the ‘pro-tea-drinking’ poem what prompted Ledi Sayadaw to do so. I am not aware whether there were — or not — other poems or indeed discourses by the two revered monks where they did not see eye to eye on things not only about tea drinking but also on other mundane as well as religious matters. The rivalry between two Buddhist monks of the 15th to 16th centuries: Shin Maharatha Ratthasara and Shin Maha Silavamsa Two Buddhist monks contemporaneously flourished in the mid-15th to early-16th centuries. Their contributions to Myanmar literature are also very significant. Indeed, it could be stated that they are landmarks in medieval Burmese literature. They were Shin (Shin is not a ‘first name’ as such but an honorific denoting, a learned monk) Maha (Maha is also an honorific generally meaning ‘great’) Ratthasara (1468-1529) (hereafter Ratthasara) and Shin Maha Silavamsa (1453-1518) (hereafter Silavamsa). Silavamsa is 15 years older than Ratthasara. I have ‘wondered’ above whether Manle Sayadaw and Ledi Sayadaw were requested by the two last Burmese kings to compose on the topic of drinking tea. But over three centuries earlier in the palace of the then Innwa (Ava) kings there were literary symposiums where the two monks Silavamsa and Ratthasara were (shall we say) enjoined to compose poems, prose and other literary genres before a live audience. Myanmar language and literature scholars throughout the centuries have debated and expressed their views on the comparative literary contributions, styles and merits of the two medieval monks. Scholars have stated their views as to whose literary work Silavamsa or Ratthasara were ‘better’ or ‘superior’. One epigram whose origin this writer does not know states to the effect that Silavamsa’s literary achievements were like diamonds cutting not merely through baskets (Taung Go Ma Phaut) but through the mountains (Taun Go Phaut Thi). Hence Silavamsa’s literary products were like diamonds (Sain Kyaut A-thwin Thila Win). In comparison or indeed in contrast Ratthathara’s literary prose and poetry are merely thorn-like tools which pierced baskets but not mountains (Taun Go Ma Phaut Taung Go Phaut Thi Hsu Hsauk Pamar Ratta Tha). From the above statement, it is clear that the writer(s) of the epigram were of the view that Silavamsa was the ‘superior’ literati. Was Silavamsa superior in all or most of his literary products compared to Ratthasara? In his most recent book titled (in translation) Myanmar Language: References to Sixty Treatises (published November 2024) Saya Maung Khin Min (Danubyu) (born 2 January1942) quoted Bagan Wun Htauk U Tin (1861-1933) who himself referred to Kinwun Mingyi U Kaung (3 February 1822-30 June 1908). Kinwun Mingyi stated that Silavamsa’s poetry is good in meaning and is inspiring. Kinwun Mingyi stated though that as to rhyme and cadence Ratthasara was the superior writer (on page 23 of Maung Khin Min’s book). Almost certainly there could be a comparative commentary on the literary contributions of the two scholar monks of the mid19th to early 20th century (Manle Sayadaw and Ledi Sayadaw) as there were perhaps more extensive analyses and commentaries of the two monk-poet-literati of the mid-15th to early 16th century. Are there any Master’s or doctoral theses in the Myanmar language in the various Departments of Myanmar comparing the literary contributions of Manle Sayadaw and Ledi Sayadaw? If there are any books or treatises comparing the literary flair, styles and contributions of Manle Sayadaw and Ledi Sayadaw in both Myanmar and even in the English language yours truly would appreciate learning from them.
Generally, a teacher is known as a person who teaches students. Many teachers also do instruction, but I am aware that they are not a successful as a teacher. Why on earth does this happen? I am strongly of the opinion that almost all successful teachers tend to carry out quality instruction, where I mean that such instruction is a kind of effective and efficient teaching. Most of all, many characteristics like willingness to teach, lesson preparation, teaching voice, knowledge, power, making use of teaching aids, helping to learn by doing, creating an enjoyable learning environment, arriving at teaching objectives and educational goals can be seen in quality education of a great teacher.As far as I know, some teachers teach just for a living. It means that they never want to be a teacher; in other words, they are not the teaching spirits at all, honest to say. But the real teachers are always educationally active as well as passionate about teaching students. Even sometimes, they like to have a finger in every pie regarding teaching so that they may often be called `Phoe-thin-chin´, which means a person who is eager for a teaching job every time. A willingness to teach should be something that a great teacher is willing and able to teach a reasonable amount of subject matter within a proper time, taken in accordance with the students’ learning rate.Teachers, young and old, have to make lesson preparations. There would be a marked difference between old teachers and young ones: whether lesson preparation is written down on paper. Lesson preparation is the lifeblood of quality instruction simply because this preparation enables a teacher to draw the lesson plan, know what basic facts should be introduced before the lesson, how much subject matter must be taught with which method during a time allowance of instruction and what expected learning outcomes students can get after the lesson. Nevertheless, most great teachers are such expert instructors that they can think about any lesson preparation beforehand without let or hindrance.A teacher’s voice plays a huge role in their instruction. Some teachers’ voices are too gentle for students to hear them teaching. There are some teachers I have ever seen who try to attract the attention of students in a low voice, however. Of course, it will also hardly ever be okay for students if their teachers’ voices are too noisy. In my experience, a teacher’s voice may lead to an undesirably noisy classroom for students. A teaching voice must be loud enough for students to hear well. And it would be better if this voice is sweet and pleasant enough to recite a poem and sing a song. Moreover, a great teacher’s voice is so articulate that students can catch whatever they listen to very well.Needless to say, knowledge is power. Similarly, teachers should have knowledge not only of school subjects but also of how to prepare their related learning material in advance. As far as I see, many teachers have had knowledge and power over their school subjects to a certain extent. Despite this, some teachers cannot tell the facts and figures of the subject matter as well as they know them. If so, they will be unable to make students know their knowledge power to which they have learnt. Either arts teachers or science teachers need to provide the necessary and accurate information about school subjects in any way. As always, knowledge is power in the hands of great teachers, which can arouse students’ curiosity.Making good use of teaching aids is also an essential part of great teaching. Rather than whether making teaching aids costs a lot or not, using these aids only relies on teachers´ desire to make use of them. Teaching materials can be too expensive, yet those materials should be kept well to use again and again for the coming academic years. The most widely known teaching aid is nothing but the board. If the blackboard or whiteboard itself can be used well, many students will follow their teachers’ instructions to the letter. Several coloured chalks or markers are used on the boards, and drawings can be done over them. At least, teachers must be able to use pictures and figures in textbooks only as teaching aids. For great teachers, they are highly competent to use effective and efficient teaching aids as and when necessary.An educational motto says `Learning by Doing´. Many educationists are satisfied that this saying is true. Although students may have diverse learning styles, that is, audio, spatial, note-taking, and bodily kinesthetic, most of them can quite easily learn something from doing it all by themselves. Really, learning by doing enables the body to know something by heart even if the brain does not do so, for instance, learning to dance. Thus, teachers with kinesthetic intelligence create as many appropriate learning activities in their teaching as needed in order to learn by doing. Learning activities often give birth to active learners in the classroom, not passive students. Hence, a great teacher is accustomed to making any student get involved in a learning activity which agrees with the needs of a school lesson, individual students’ desires and their likes.Finally, great teachers’ quality instruction depends on creating an enjoyable learning environment, then arriving at teaching objectives and educational goals as well. As usual, a nice learning atmosphere is full of fun, laughter and happiness of students in particular. Therefore, a teacher must be capable of teaching. He ought to have also had a sense of humour. Here, I do not mean that class teaching is a type of slapstick comedy. Since the longest potential attention span of a normal student takes just 15 minutes, a well-experienced teacher can make even subject matter burst into laughter so that this span lengthens more than average. Whatever teaching method is used in instruction, it will have to arrive at the assigned teaching objectives and the established long-term educational goals. After all, seasoned teachers can handle their quality instruction as much as they want, upgrading their level year after year.GNLM
Lately, on social media – especially on TikTok – I’ve been seeing a new trend. Attractive young individuals, often calling themselves “Teachal” or “Teacher”, confidently upload educational content. Though I’m not an active TikTok user, I somehow come across these videos nearly every day. In these clips, they act and speak like professional educators. Some teach phonics and English, while others explain design tools, mobile apps, or social media strategy. With each video, they present themselves as subject experts.What surprises me is how easily they claim mastery – some mention having less than ten years of experience in the field. Can someone become a master with just ten years of practice? Is it enough to declare oneself a teacher in front of thousands or even millions of viewers? This raises a deeper question: What does it truly take to become a great teacher? What qualifies someone to stand before others and teach, not just with knowledge, but with confidence, skill, and integrity?Let’s explore the qualities of a real teacher, drawing from both international standards and the traditional values upheld in Myanmar society.Strong Qualifications and Lifelong LearningAround the world, the foundation of a professional teaching career starts with formal education — usually a bachelor’s degree in a relevant field, followed by certification such as TEFL for English teachers or IB training for international schools. In the US, for instance, teachers aiming for the National Board Certification must complete years of reflective work, rigorous assessments, and teaching evaluations. Only about four per cent of American teachers reach this level, which shows the high expectations involved.But even after certification, great teachers do not stop learning. They attend workshops, enrol in postgraduate courses, and stay updated on new methods and technologies. Many also pursue master’s degrees or even doctoral studies to refine their skills and take on leadership roles. A commitment to continuous improvement is a mark of true professionalism.Communication and Classroom PresenceEffective teaching is not just about what you know – it’s about how you share it. Great teachers communicate clearly, using tone, volume, facial expressions, and gestures that hold the students’ attention. Whether they’re explaining complex grammar or guiding a group discussion, skilled teachers know how to make learning interactive and engaging.Teaching is also about reading the room. Adjusting your pace, asking the right questions, and being aware of student confusion – these are all part of the art of instruction. Communication skills take years to develop and are often refined through classroom experience.Cultural Sensitivity and EmpathyIn international education settings, teachers often deal with students from various cultures and backgrounds. A successful educator respects these differences, adjusts language and references accordingly, and builds a classroom culture of inclusion.In Myanmar, as well, where many students come from rural or underprivileged communities, empathy plays a huge role. A good teacher listens, understands each child’s situation, and responds with patience and compassion. Teaching goes far beyond textbooks – it’s about helping students feel seen, supported, and safe.Passion, Enthusiasm, and ConfidenceTrue passion for teaching cannot be faked. You can see it in a teacher’s eyes, feel it in their words, and witness it in the way students respond. Enthusiastic teachers inspire curiosity. They prepare lessons thoroughly and deliver them energetically. Over time, this consistent passion builds their confidence, helping them face challenges with creativity and calm. Confidence isn’t loudness or performance – it’s the quiet strength that comes from deep preparation and authentic experience. And it grows over time.Flexibility and CollaborationNo two classes are the same. Great teachers can pivot quickly when a lesson isn’t working or when a student needs unexpected support. They adjust their strategies on the spot and keep the energy positive and encouraging.Teaching is also a collaborative profession. Educators thrive when they work together – sharing ideas, leading school projects, mentoring younger teachers, and contributing to the larger school community. This spirit of teamwork enriches their growth and benefits students.Myanmar’s Traditional ViewIn Myanmar culture, a teacher is far more than a knowledge provider. Teachers are viewed as second parents – figures of guidance, respect, and moral strength. Therefore, ethical conduct is essential. A good teacher must lead by example, showing honesty, patience, humility, and kindness in both public and private life.Discipline and integrity are key. Parents entrust teachers with not only their children’s education but also their moral development. The trust that comes with this role is deep and sacred.Knowledge and CommunicationIn many parts of Myanmar, where access to self-study resources can be limited, students rely heavily on teachers for clear explanations. This means that a good teacher must truly understand their subject matter and know how to present it in a way that makes sense to all learners – whether in urban schools with digital tools or in rural villages with chalkboards and textbooks.Compassion and Community EngagementMany children in Myanmar face hardships. A compassionate teacher who listens and supports students personally can have a life-changing impact. Moreover, teachers in Myanmar are often community leaders. They take part in religious ceremonies, social work, and cultural preservation. Their role extends far beyond the classroom and touches every part of village or town life.How Many Years to Become a Great Teacher?So, back to the original question: Is ten years enough to become a master teacher?The answer isn’t simple. While ten years may seem like a long time, many educators agree that true teaching mastery often takes fifteen years or more. It’s not just about experience, but how you use that experience.In the early years, teachers are usually focused on basic skills, like classroom management, lesson planning, and adjusting to different student needs. Around the fifth year, they may begin to feel more confident. But true mastery takes more than just time – it requires ongoing reflection, self-assessment, and the willingness to change.One teacher might work for ten years but teach the same lessons in the same way, without improvement. Another might grow more in five years than someone else does in twenty, simply because they reflect, adapt, and evolve every day.A Personal Memory or A Lesson for LifeLet me share a memory that has stayed with me for over fifty years.In 1973, I passed the matriculation exam with an A List result, alongside only 13 other students from our town. As a reward, the Township Education Officer invited all of us to serve as volunteer teaching assistants in local primary schools for a month. During our orientation, the Education Officer, U Aung Kywel, delivered a speech that I still remember clearly. He said something that left a lasting mark on me.He told us that when he first earned his degree and started teaching, he was proud and enthusiastic. He believed he had already become a real teacher. But then he paused and added:“Ah… only now, after seventeen years, do I truly feel that I have become a teacher.”That one sentence – simple, honest, and profound — has stayed with me all my life. It reminds me that becoming a real teacher is not about a title, a degree, or online followers. It’s about time, growth, and deep self-awareness.GNLM
PreambleThis reflection captures the essence of traditional Asian values and their quiet yet powerful form of strength. When placed in the context of the younger generation of Asians growing up in the Western world, it takes on added layers of complexity, resilience, and transformation.Whispers of Strength in a Louder WorldFor young Asians raised in the West — children of immigrants or those born into diasporic communities — strength often wears many faces. Yes, it still whispers through discipline, perseverance, and deference, but it also must learn to speak up, to navigate cultures that value expression, autonomy, and visibility.In Western classrooms, where individuality is often prized over conformity, many young Asians juggle dual expectations: the silent grind expected at home and the confident self-advocacy celebrated at school. The phrase “Dripping water hollows stone” still echoes — but now, the drip has to find its rhythm between two cultural worlds.The Silent Curriculum: Discipline and DutyAsian families in the West continue to carry forward a deep respect for education, but here, it’s often interpreted differently. To Western peers, success might seem like overachievement — violin lessons, perfect grades, coding at age 10. But behind this is an unspoken narrative: to honour the sacrifices of parents who came with little, to carry forward centuries of values in a land that often doesn’t fully understand them.Education becomes not just an academic pursuit but a moral mission, where discipline is a birthright, not a burden. This can lead to quiet but fierce resilience — the kind that keeps going when no one’s watching, the kind that measures progress in small, daily victories.Bicultural Brains, Multilingual MindsGrowing up in homes where English blends with Cantonese, Urdu, Tagalog, Tamil, Burmese, or Korean, young Asians develop more than just bilingual skills — they build mental flexibility. This mental code-switching doesn’t just help in conversations; it translates to a more adaptive mindset, one that can switch between worldviews, navigate nuance, and read the unspoken, crucial skills in a multicultural world.The Pressure ParadoxHigh expectations — from family and community — can be both a torch and a weight. Many young Asians in the West feel caught between wanting to meet those expectations and yearning to explore paths less “acceptable” to tradition (like art, activism, or unconventional careers). This creates internal conflict, but also rich soil for growth, where identity is self-forged, not just inherited.They are learning to blend Eastern endurance with Western self-expression, to be strong not just in silence but also in story, advocacy, and leadership.Where Growth Truly HappensSo, what happens when bamboo is planted in different soil? It doesn’t just bend or break — it adapts. It might grow with new shoots, different leaves, or in unexpected directions, but it still carries the strength of its roots.For young Asians in the West, success isn’t just survival or assimilation. It’s synthesis. It’s saying: “I carry the quiet strength of my ancestors, but I also find new ways to speak it.”In Summary• Hard work, family honour, and persistence are still foundational values — but they must coexist with individualism, freedom of expression, and evolving identity.• Multilingual and multicultural upbringings sharpen cognitive and emotional flexibility.• The pressure to excel is real, but it is slowly transforming into a desire to redefine excellence on one’s own terms.• The new Asian generation is learning to nurture intelligence and wisdom, both through heritage and choice.And in that delicate balance, a new kind of strength is blooming — still quiet at times, but also learning to roar when it needs to.Source: GNLM
Myanmar women have preserved the noble traditions and customs from generation to generation. The efforts of these women in safeguarding such traditions are also prominently reflected in the literature that emerged across different eras.According to the 2014 Myanmar Population and Housing Census, number of women accounted for approximately 29.4 million out of the total population of around 56.2 million, indicating that more than half of the country’s population is women. Being a Union made up of over 100 different ethnic groups, Myanmar is home to a wide diversity of traditional cultures, customs, languages, dress, historical backgrounds, and geographical features.In the present day, Myanmar women not only shoulder the traditional role of household responsibilities, but also keep abreast with men in contributing to both personal and social progress. As women are considered a vulnerable group, it is essential to protect and nurture their lives, ensuring their well-being and empowerment. At the same time, their rights and livelihoods must be safeguarded and promoted, particularly in the areas of education, healthcare, economy, social development, and overall security for young women. Women themselves must also strive to preserve and uphold the dignity and value of womanhood.An important aspect for Myanmar women is the preservation of their ethnic traditions, cultural customs, national pride, and dignity. These values must be safeguarded to ensure that they are neither diminished nor lost. Therefore, it is essential to continuously foster a mindset that cherishes and values the lives of women, promoting a spirit of respect, pride, and cultural identity throughout their lives. Myanmar people should know their tradition and culture and should not value others’ cultures while preserving their tradition and culture, and this includes traditional dress and customs.Myanmar girls and women wore traditional garments such as Yin Phone and longyi, following the attitudes of their parents. They gracefully wear Myanmar traditional dress at religious events, pagoda festivals and donation events. However, some young people may be considered reckless for wearing skirts, shorts and long pants in ways that may damage Myanmar culture.Myanmar women are the rising stars of the future, and they should wear safe and fine dresses as they are living in a country with the proclamation of Buddhism. Moreover, they can be known as Myanmar by the tourists whenever they see them wearing a Myanmar dress.Myanmar girls serve as role models in preserving traditional cultural heritage by wearing Yin Phone and longyi. Naturally calm and composed, Myanmar women are also known for their gentle and graceful demeanour, which contributes to their dignified feminine charm.Therefore, from major cities to rural areas, Myanmar’s traditional cultural heritage should be preserved. The beauty of traditional attire and customs, which deserves to be honoured as a form of cultural art, should be portrayed by artists as a masterpiece delicately painted with the skilled brushstrokes of Myanmar culture.Just as Myanmar women rightfully possess the tradition of wearing cultural attire, they should also uphold modesty and a sense of decency in how they dress. Their clothing should be neither too plain nor overly extravagant, neither outdated nor excessively modern. By wearing traditional Myanmar dress, which is most pleasing to the eye, heartwarming to the soul, and rich in elegance and dignity, they help preserve the beauty and cultural heritage of Myanmar women today and pass it down as a cherished legacy to future generations of young girls. This article is created in honour of the Myanmar Women’s Day, which will fall on 3 July 2025.Translated by KTZHSource: GNLM
Evolution of YogaYoga’s history is deeply rooted in ancient India, with origins possibly dating back over 5,000 years to the Indus-Sarasvati civilization. The earliest written records appear in the Vedic texts, around 1500 BCE. Over time, Yoga evolved into a system of physical, mental and spiritual practices, passed down through generations. Patanjali’s Yoga Sutras, around 200 BCE, provided a comprehensive framework, including the Eight Limbs of Yoga, which are still relevant today. The classical form of Yoga, as outlined by Patanjali in the Yoga Sutras, is known as Ashtanga Yoga, also referred to as Raja Yoga or the Eight-Limbed Path. It’s a holistic system encompassing physical, mental and spiritual practices, aiming for self-realization.These eight limbs of Ashtanga Yoga are:1. Yama: Ethical guidelines and restraints.2. Niyama: Self-disciplinary practices.3. Asana: Physical postures.4. Pranayama: Breath control techniques.5. Pratyahara: Withdrawal of senses from the external world.6. Dharana: Concentration.7. Dhyana: Meditation.8. Samadhi: State of absorption or union with the divine.In contemporary Bharat, several figures have significantly developed the understanding and practice of Yoga from ancient traditions, while also adapting them to modern contexts. Some prominent names include Swami Vivekananda, Sri Aurobindo, B K S Iyengar, Sri Ravi Shankar and so on. Swami Vivekananda is widely regarded as a key architect of the revival of Yoga in the late 19th and early 20th centuries. He brought the philosophy and practices of Yoga to the West, introducing it to a broader audience and emphasizing its practical aspects for spiritual growth and social reform. His speeches and writings, particularly his 1893 address at the World’s Parliament of Religions, were remarkable. He also developed his own interpretations of Yoga, incorporating elements of Vedanta and other Hindu philosophies. He presented four distinct yet interconnected paths of Yogas, towards spiritual realization and self-discovery: Karma Yoga (the path of action), Bhakti Yoga (the path of devotion). Raja Yoga (the path of concentration and discipline) and Jnana Yoga (the path of knowledge). Each yoga has a unique approach to realizing the divine within, and Vivekananda believed that all four are equally valid paths to enlightenment.Sri Aurobindo’s “Integral Yoga” offered a comprehensive approach to spiritual evolution, encompassing physical, mental and spiritual development. He integrated Yoga with his larger philosophy of human evolution and the development of a higher consciousness.With time, many thinkers, philosophers and teachers propagated and promoted Yoga across the Globe with their unique styles. Society values its importance in its day-to-day life.Impact of Yoga on Well-beingYoga has significantly evolved and become a prominent part of contemporary wellness practices, moving beyond its traditional roots to encompass diverse styles and applications, each offering unique benefits and approaches. Some of the most common types include Hatha Yoga, Vinyasa, Ashtanga Yoga, Mantra Yoga, Kriya Yoga and so on. These styles differ in their focus on physical postures, breathwork, meditation and energy flow. It’s increasingly recognized for its benefits in stress reduction, promoting mental and physical health and fostering a sense of balance and well-being. Modern Yoga is also integrated into various settings, including schools, corporations and healthcare systems, reflecting its growing relevance in addressing the needs of the modern world.Yoga is important because it offers numerous physical, mental and emotional benefits, improving overall well-being and promoting a healthier lifestyle. It’s a practice that can help individuals manage stress, enhance flexibility and strength and even improve sleep quality.The numerous benefits of Yoga offer a holistic development of an individual in the following way:Physiological Benefits:• Improved Flexibility and Strength:Yoga poses (asanas) target various muscle groups, enhancing flexibility and building strength.• Reduced Risk of Injury:Increased flexibility and body awareness can help prevent injuries, especially in sports and other physical activities.• Better Posture and Balance:Yoga can improve posture, balance and coordination, leading to physiological benefits like better body alignment and stability.• Improved Cardiovascular Health:Regular Yoga practice can help lower blood pressure and heart rate, potentially reducing the risk of heart disease.• Pain Management:Yoga can be effective in managing various types of chronic pain, such as back pain and arthritis.Psychological and Emotional Gains:• Stress Reduction:Yoga’s emphasis on breathing and mindfulness can help calm the mind and reduce stress hormones.• Improved Sleep:Yoga can help relax the body and mind, making it easier to fall asleep and stay asleep.• Enhanced Mental Clarity and Focus:Yoga can improve concentration and attention, leading to better cognitive function.• Emotional Regulation:Yoga can help individuals become more aware of their emotions and develop healthy coping mechanisms.• Increased Mindfulness and Self-Awareness:Yoga fosters a sense of being present in the moment, which can lead to greater self-awareness and improved decision-making.Path to Inner Awakening:• Connection to Self and Others:Yoga encourages a deeper understanding of oneself and one’s place in the world, promoting a sense of inter connectedness.• Cultivation of Inner Peace and Harmony:Yoga can help individuals find inner peace and cultivate a sense of balance and harmony in their lives.Therefore, Yoga is a valuable practice that can enhance physical, mental, and emotional well-being. Its benefits extend beyond physical exercise, offering a holistic approach to health and wellness. It helps an individual to grow and nurture from the Gross to the subtle.Yoga and Myanmar: The ConnectionYoga has a deep connection with Myanmar’s cultural landscape due to the shared. historical ties with India, where Yoga originated. Myanmar, the land of meditation, emphasizes mindfulness, inner peace and self-discipline. Yoga is becoming increasingly popular in Myanmar, with a number of Yoga studios and centres opening in different cities like Yangon, Bago, Nay Pyi Taw, Bagan, Mandalay, Sittway, etc.Myanmar is my fourth posting from the Indian Council for Cultural Relations (ICCR) & the Ministry of External Affairs to promote Yoga. The previous countries included- Hungary, Bosnia & Herzegovina, Cambodia, and New Zealand. I have noticed that the people of Myanmar have a keen interest in knowing the Classical form of Yoga from the Yoga texts. Like any other country, they have a deep interest in staying healthy and active. More than 200 Yoga enthusiasts have joined my Yoga classes at the SVCC, Embassy of India in Yangon. The beautiful parks and gardens across Yangon, like Mahabandoola Park, People’s Park, and Kandawgyi Lake, offer an interesting and fresh atmosphere for fitness enthusiasts to practise Yoga, Pilates, Zumba and other healthy activities in large groups. The serene atmosphere in pagodas like Sule Pagoda and Shwedagon Pagoda allows the local people of Myanmar to disconnect from the outside world and connect with the Self. These strong techniques help the local people to balance their thoughts and emotions to face the different problems and situations of life.As Buddhism spread from India to Myanmar, it carried forward techniques of mindfulness and concentration that complement the science of Yoga. In essence, meditation serves as a profound path to cultivate mindfulness, inner awareness and overall well-being. Yoga evolved as a system for self-realization during the Vedic period, while meditation practices gained prominence with the rise of Buddhism. Both Yoga and meditation in Myanmar emphasize cultivating mindfulness and deep inner awareness. In Yoga, mindfulness is developed through postures, breath control, and meditation, fostering a connection between the body and mind. Similarly, meditation practices in Myanmar, such as Vipassana (insight meditation), centre on observing the present moment with clarity and understanding the true nature of reality. Yoga in Myanmar is gaining popularity as Myanmar’s predominantly Buddhist culture provides a unique context for Yoga practice, with opportunities to integrate Yoga with meditation and spiritual practice. The Embassy of India (SVCC) in Yangon has organized several International Yoga Day celebrations across the country, and many health enthusiasts actively participate in these initiatives. This year, we are celebrating the 11th International Day of Yoga 2025 with the theme “Yoga for One Earth, One Health”, which highlights Yoga’s role in promoting physical, mental and environmental well-being, aligning with global calls for sustainability and unity. The Embassy of India is planning different events to celebrate this year’s International Day of Yoga.Significance of Yoga for the people of MyanmarYoga is gaining significance in Myanmar as a tool for physical and mental well-being, offering benefits like stress reduction, improved flexibility and a deeper connection to the body and mind. It is a way to promote health, prevent disease and cultivate inner peace, aligning with Myanmar’s Buddhist traditions and emphasis on mindfulness. The following are the key benefits which individuals are experiencing in different dimensions:• Physical Dimension:Yoga practices can improve physical health by increasing flexibility, strength, and balance. They can also help with managing stress, which is a major factor in many lifestyle-related disorders.• Mental Dimension:Yoga’s emphasis on mindfulness and meditation can help reduce stress, anxiety, and depression. It promotes a sense of calm and inner peace, which can be particularly beneficial in a society that values spiritual well-being.• Spiritual Dimension:Yoga’s roots, in ancient Indian traditions, including its focus on self-discipline and inner awareness, connect well with Myanmar’s Buddhist culture and its emphasis on meditation and mindfulness. Yoga can deepen understanding of the nature of life and cultivate inner peace, which is valued in Myanmar’s spiritual traditions.• Social and Cultural Significance:Yoga is increasingly being recognized as a practice that can promote harmony and well-being in all aspects of life. It’s also becoming a more accessible practice, with yoga studios and instructors becoming more common in Myanmar.International Recognition:The celebration of the International Day of Yoga in Myanmar highlights its growing significance and the global recognition of its benefits.Yoga is therefore gaining popularity in Myanmar and is viewed as a way to promote physical, mental and spiritual well-being. It is often practised in conjunction with meditation, reflecting the influence of Buddhism in the country. Yoga studios and retreats are becoming more common, offering a variety of classes and workshops for different levels of practitioners.My personal experience in Myanmar so far is a blend of ancient history, vibrant culture, and natural beauty, but the best part about Myanmar is its beautiful people. The love and warmth which I receive from my Yoga students is overwhelming.GNLM
On 20 March 2025, Penn Orthopaedics at the University of Pennsylvania in the United States hosted the annual San Baw, MD, GM ‘58 Honorary Lecture in Orthopaedic Innovation featuring Dr Arnold-Peter C Weiss from the Medical University of South Carolina (MUSC), who was the honorary speaker.A brief bio-data of Dr San Baw and the youngest person (at the age of 13) to be inserted with an ivory hip prosthesis: Daw Than HtayDr San Baw (29 June1922-7 December 1984) was my late father.In January 1960, my late father first used an ivory prosthesis to replace the fractured thigh bone of an 83-year-old Burmese Buddhist nun, Daw Punya. He had to go to an ivory carver in the city of Mandalay to sculpt an ivory hip prosthesis. After his return from the University of Pennsylvania, doing his post-graduate studies for 3 1/2 years, my father was posted as Head of the Department of Orthopaedic Surgery at Mandalay General Hospital from November 1958 to June 1975. And he was posted as chief of orthopaedic surgery at Rangoon (now Yangon) General Hospital from June 1975 until his retirement in October 1980. From 1960 to 1980, Dr San Baw and his junior colleagues operated upon and inserted ivory hip prostheses to replace the fractured thigh bones of patients whose ages ranged from 13 to 87. Definitely one, if not two, persons who Dr San Baw inserted ivory hip prostheses are still alive as of mid-April 2025. On or about December 1969, a person from a village near Mandalay at the age of about thirteen was inserted with an ivory hip prostheses by my late father and his junior colleagues in an operation which lasted for about four hours (as told to me by the patient herself). The patient’s name is Daw Than Htay (born around November 1956). Up till about mid-2021, she lived in a village about a hundred and fifty miles from Mandalay. She currently lives in a monastery in Mandalay. Sometime in 2024, an X Ray was taken of her left hip (about 55 years after her insertion of the ivory prosthesis), and even though the prosthesis was broken, there has been a creeping substitution or ‘biological bonding’ between bone and ivory, the 2024 X-rays show.Abstract of Presentation at British Orthopaedic Conference in 1969 and Master of Medical Science thesis at the University of Pennsylvania in 1957 My late father was invited by the British Orthopaedic Association to deliver his research on ivory hip prostheses at the annual conference of the British Orthopaedic Association (BOA) in London, which was held from September 23 to 27, 1969. But only an abstract of my father’s presentation was published in the Journal of Bone and Joint Surgery (British volume), Volume 59 B. When I wrote to the BOA sometime around 2019, they stated that they do not have the full paper any more with them. It is ironic that a paper that was presented to the BOA in 1969 is not on record with the BOA but a Master of Medical Science (Orthopaedics) thesis presented to the Department of Orthopaedic Surgery at the then Graduate School of Medicine of the University of Pennsylvania by my late father in late 1957 is in the repository of the University of Pennsylvania library.No killing of elephants in Burma when ivory prostheses were being used for the non-reunion of the femoral head In the context of Burma from the 1960s to the early 1990s, ivory was a cheaper material to use as implants or prostheses to replace fractured thigh bones. Starting from 1959 in Mandalay, Dr San Baw studied the physical, mechanical, chemical and biological properties of ivory for about a year before he inserted it as a replacement on the 83-year-old Burmese Buddhist nun Daw Punya in January 1960. He consulted a physics professor and a zoology professor when investigating the physical, mechanical and biological properties of ivory. It must be emphasized that when my father was using ivory to replace hip fractures from the 1960s to early 1980s, there was no (no) killing of elephants. Only when elephants died say carrying logs after living their natural lives, was the ivory extracted from the elephants. Indeed, about ten years after Dr San Baw passed away in December 1984, his junior colleagues continued to use ivory prostheses as hip implants. One such patient, now deceased, Daw (Mrs, honorific) Than Than (May 1923-May 2023) (a different person from Daw Than Htay mentioned above) had a fall and fractured her left hip sometime after 1990. Professor U Meik, a junior colleague of Dr San Baw, an orthopaedic surgeon in Mandalay, used an ivory hip prosthesis in the early 1990s as a hip replacement for Daw Than Than. In October 2014, the elderly lady broke her right hip, and another orthopaedic surgeon replaced it with a metal hip prosthesisCover Story in Clinical Orthopaedics Journal of Dr San Baw’s work and Inaugural San Baw Lecture in Orthopaedic InnovationIn August 2017, Clinical Orthopaedics Journal published the case of the only person in the world then over the age of ninety years who had an ivory prosthesis in her left hip and metal prostheses in her right hip, with photos of X-rays. On the cover of the Journal, the photos of ivory hip prostheses that yours truly sent to the Journal were ‘touched up’ and displayed.In December 2017, I contributed funds to the Department of Orthopaedic Surgery at the Raymond and Ruth Perelman School of Medicine at the University of Pennsylvania to establish an annual Lecture in perpetuity in my father’s name: ‘San Baw, MD. GM’58 Honorary Lecture in Orthopaedic Innovation’.On 29 November 2018, Dr Bartek Szostakowski, a Polish orthopaedic surgeon at the Maria Sklodowska Curie Memorial Cancer Centre and Institute of Oncology in Warsaw, Poland, gave the inaugural ‘San Baw, Honorary Lecture in Orthopaedic Innovation’ titled ‘Dr San Baw, a forgotten innovator in orthopaedic biologic reconstruction’. I also gave a presentation, ‘Dr San Baw: A Son’s Tribute to an Ivory Prince’. From 2022 to 2025, there have been four San Baw Lectures in Orthopaedic innovation that were held at the University of Pennsylvania in honour of Dr San Baw. After the two inaugural Lectures by me and Dr Bartek, Dr L Scott Levin, Chair of Orthopaedic Surgery at Penn, stated that ‘San Baw was an innovative, compassionate physician who pioneered techniques in hip arthroplasty … We are delighted to perpetuate the legacy of this remarkable orthopaedic surgeon’.Scant domestic and international recognition in relation to Dr San Baw’s contributions Sir John Charnley (29 August 1911-5 August 1982), a British orthopaedic surgeon, was recognised as the founder of modern hip replacement (total hip arthroplasty) and, in layperson’s terms, one of the leading pioneers of metal hip prostheses. When he passed away in 1982, there was a short obituary of him in the New York Times. (26 August 1982, Section B, page 12). In 1990, British orthopaedic surgeon William Waugh (17 February 1922-21 May 1998) published a biography of Sir John, titled John Charnley [:] The Man and the Hip (Springer-Verlag).The next year in 1983, another pioneer of vitallium hip prostheses, an American orthopaedic surgeon, Dr Frederick Thompson (1907-April 12,1983), passed away. The New York Times also published a longer obituary on its 15 April 1983 issue (Section D at page 18). But when Dr San Baw passed away just over 1 ½ years after Dr Frederick Thompson and just over 2 years after Sir John Charnley did, forget the New York Times, not even local Burmese and English language newspapers carried the news.But I should say that about 10 of the newspapers in the United States did carry a news item under various headings, including ‘Ivory replaces metal in bone transplants’ written by journalist Albert E Kaff (1920-October 2011) in January and February 1970 issues. After my father passed away, I saw three handwritten letters addressed to my father, ‘Dr San Baw, Mandalay General Hospital, Mandalay, Burma’. The letters all came from the United States asking my father’s advice for their orthopaedic problems. One of the correspondents attached a cutting of a news item under the above title from the San Bernardino County Sun newspaper of 31 January 1970. Albert E Kaff was reporting on the ‘Lecture Dr San Baw at the British Orthopaedic Association in London in September 1969’, the UPI report by Albert E Kaff might have reached the Editors’ desk of the New York Times in early 1970, they might not have published it.Ivory prostheses sample and prosthetic work being done ‘in Malaysia’: A correction Still, smidgens (so to speak) of recognition somewhat belatedly came. There is a display (since when I do not know) of a sample of ivory prosthesis in the Museum of Surgery in Edinburgh, Scotland, Great Britain. I was not aware of the display at the museum until a former student wrote to me in 2017 about it. Ms Teo Ju-li, a Malaysian student, was then studying for her Master of Laws (LLM) at the University of Edinburgh, and she visited the Museum. She saw the ivory prosthesis on display and wrote to me about it. At my request, an official of the Museum sent me a photo of the ivory hip prosthesis on display at the Museum of Surgery. It wrongly and briefly stated that it was from ‘Malaysia’. I sent a few documents concerning my late father, and the museum personnel kindly changed it to QUOTE ‘Burma (1970). Dr San Baw first used an ivory prosthesis on a Burmese Buddhist nun in 1960. Over 300 prostheses were used in 20 years with 90 per cent success, where patients were able to walk, squat and play football.’ UNQUOTEThe ‘mistake’ of Malaysia for Burma/Myanmar is made not only by the Museum of Surgery in Edinburgh. In a 90-second brief introduction of my late father in the 5th San Baw Honorary Lecture in Orthopaedic Innovation on March 20, 2025 (as indicated above), the introducer correctly stated that Dr San Baw worked at MGH (Mandalay General Hospital) and RGH (Rangoon General Hospital). But in the video link provided to me, where the Lecture was recorded, it was stated that these were the two medical hospitals in ‘Malaysia’ (not Burma) or Myanmar. I should say, though, that in the pamphlet distributed before and during the Lecture, the information regarding my father and Burmese background is correctly stated.A Malaysian patient and Australian colleagues of Dr San Baw As it was, Dr San Baw has had some Malaysian and Australian connections as well. From January to June 1976, on a World Health Organization (WHO) Fellowship, he visited orthopaedic centres in Malaysia, Singapore, Australia and Hong Kong. He was in Malaysia in January 1976, visiting the Department of Orthopaedic Surgery at the University of Malaya Hospital. The then Head of the Department of Orthopaedic Surgery at the University of Malaya (UM) Hospital, the late Professor Dr Subramaniam, personally told me in 1990 that Dr San Baw treated the then Malaysian kid who had extra shin bone (infantile pseudarthrosis of the tibia) with his own technique. Incidentally even though BOA only published a 311word abstract of my father’s presentation in the Journal of Bone and Joint Surgery (British volume) (JBJS) in 1970 it did publish in full Dr San Baw’s article ‘The Transarticular graft for infantile pseudarthrosis of the tibia: A New Technique’ in Volume 57 (1975) of the above journal. Again, it is ironic that 14 case studies over a period of eight years on infantile pseudarthrosis were published in full in JBJS in 1975, but 100-plus studies on the insertion of ivory prostheses over a period of nine years were published only in abstract form five years earlier in 1970. But as the late Dr Subramaniam told me, a non-Burmese Malaysian boy (as he then was) in 1976 was also the beneficiary of my father’s innovative technique and compassion.During his 1976 visit, Dr San Baw spent about two to three months in Australia visiting orthopaedic centres in Brisbane, Sydney, Melbourne, Adelaide and Perth. I am in contact with only one Australian orthopaedic surgeon whom my father met in Australia and who, between 1976 and 2018, has visited Burma/Myanmar about 16 times. He is Emeritus Clinical Professor in Orthopaedics, Dr Robert Bauze of the University of Adelaide. It was in Australia, I understand, that Dr San Baw was called ‘ivory prince’.Expression of thanks to Australian Colleagues, to Dr Bartek and Dr San Baw’s junior colleagues I am grateful to Professor Bauze for his many visits to Burma/Myanmar and his assistance in facilitating Burmese orthopaedists and other medical doctors to get their training in Australia and for the Australian health aid projects in Myanmar. I am also grateful to Dr Bartek, as stated above, for re-introducing, reviving the ‘forgotten innovator’ Dr San Baw’s contributions to orthopaedics. Also, my thanks to former junior colleagues of Dr San Baw, Dr (Bobby) Sein Lwin (Florida), Professor Dr Kyaw Myint Naing (Yangon) My father Dr San Baw had in a small corner of the world assiduously and devotedly worked for the welfare of several hundred patients and had trained Burmese orthopaedic surgeons with dedication and compassion.Source: The Global New Light of Myanmar
