Articles

  The Great Image

About Arakanese Chronology

Cultural and Religious Relation Between India and Dhanyawady

U Shwe Zan, B.Sc, Bcs

    The places like Lumbni-Nepal, Bodh-Gaya Northen India, Samath, Varanasi-U.P. and Kushinagar U.P. are the four noteworthy location, where Gautama Budda was born, gained enlightenment, preached his first sermon and at the age of 80 attained Nibbana indeed! These are the most sacred places in Nepal and India.

    From the ancient Rakhinr (Arakan) historical point of view. grandfather of Gutama Budha Einzana (from his maternal side), altered the Ancient Kokethamin Era 8645 to 2 and the out coming era was called Maha Era  or Einzana Era, Rakhine King Ralamaru, 24th in the line of Kanrazagri or Kamaraza, founder of second Dhanyawady, also favoueed the alteration made by Eizana in that Era Gautama Buddha was born Maha (543 BC), renounced enlightenment in 103 Maha (537 BC) and passed to Nibbana in 148 Maha (492 BC). We learned from an article entitled "Review of the most ancient scholar of the most Rakhine History, U Sein Nyo Tun, I.C.S.(Retd), that Candathurira, the founder of Dhanyawadi, was also born in 72 Maha (563 BC) as cended to the Rakhine throne in 97 Maha or new religious Era (491 BC). One year after the Gautama Buddha and Candathuria were contemporary to each other. Moreover, we also learned that Guatama Buddha visited to Dhanyawady and preached King Candathurira in 123 Maha (517 BC), after the 20th monsoon retreat. At the same date, King Candathurira had cast a bronze image of Mahamuni (Christian dating system in use here is accoedence with the Vikran Sambat that, for about forty-five yeas, Buddha and his disciples traveled from place to place (withen Majjhima), preaching to people of all works of life and the greatest King of the time favoured him and his diciples.

    Incident of Buddha and Candathurira, King of Dhanyawadi: Dr.Forchhmmer a renowned archaeologist wrote in his Book entitled 'ARAKAN' about the history of Mahamuni Shrine and the Sappadanapakarana, an ancient Rakhine manuscript of great value.

    According to this manuscript, Buddha with 500 disciples came to Dhanyawady by aerial journey while sojourning in Dhanyawady, during Candathurira rule in 554 BC (revised 517 BC). The blessed one compiled with King"s request for permission of casting an image of the teacher. The King as well as his subjects offered "Nine Kuti" worth of precious metal and in the presence of the Buddha Mahamuni, the exact likeness of the Buddha was cast.

    In the 15th centuary Ayecham verse by Adoo Mon Nyo (a court bard of King Ba Saw Pru, 1459-1482 AD0 the casinh of image is described thus;-

    By the help of Visukarma

    The divine creative genius

    It was wrouth-

    The present Mahamuni,

    When the hollow of the hang

    The Master gave

    Exactly seven times

    The precious mentals

    With the warmth of His Boson

    And behold

    The likeness of

    The master appeared

    To be revered by Brahma,

    Devas and men

    The gift of the purest

    Of all hearts"

    In time, the Mahamuni became renowned and pilgrima from far-off paid regular visits. This Mahamuni image has been takenaway from the soil of its origin and now enshrined at Mandalay still receives sacred all egiance from milliona of South-East Asia Buddha.

    The History of Dhayawady (Rakkha Pura) as foretold by Guatama Buddha; Gautama Buddha visted Dhanyawady with the object of his Sasana as well as his image, for the foresaw that the Sasana would get lost in India after his passing to Nibana. On arrival Thayla Giri, Kyawk Taw Hill, Gautama Buddhas related to Ananda, the history of the Rakhine Kingdom, in order that he may know in what kind of a country. He was leaving his Sasana as well as his image.

Comment: Some are of the opinion that Majjhima ends at Rakhine Yoma. Since, after sojourning in Dhayawady, Gautama Buddha proceeded as far as Tan-Gyi-Taung, the east bank of the Irrawaddy (Ayeyawady) River, and from where pre dicted that the Tharay-Khattara Kingdom will be formed in the opposit bank in the future. We have no assume that Majjhima ends in the west bank of the Irrawady (Ayeyawady) River.

    Once Dr.Than Tun, M.A, BL, Ph D, remarked in his book entitled "An old History of Burma (Myanmar)", that Gautama Buddha had never been to outside Majjhma. It may be true and we can accept his remarked, but we should bear in mind that in ancient days, since Dhayady was included in the Majjhima. We can accept our traditiuonal belief of Gautama Buddha's visitation to Dhanyawady with clear conscious.

Reference

1. Antony Spaetu-A question of faith  TIME may 26,1997 pp 42-48

2. Baneji, R.D. AJunior History of India (Blackic & Son India) Ltd.

3. Forchhmmer, Dr- "ARAKAN' " Mahamuni Shrine and the Sappadanapaka-rana Manascript."

4. Mayda Pinnya- 8th Century Mayda Pinnya Verse

5. Sein Nyo Tun, U I.C.S Retd-Review of the most ancient Rakhine History & History of Rakhine as foretold by Gautama Buddha, May 1966.

6. Shwe Zan,U- The Golden Mrauk-U, an ancient capital of Rakhine, 00 154-155.

7. Than Tun, Dr. M.A. BL.,Ph D- An old History of Burma, 1969

Rakhine people

From Wikipedia, the free encyclopedia

Arakanese), an ethnicThe Rakhine people (Burmese: &cdkifvlrsKd;; MLCTS: ra. khaing lu. myo:; IPA: [ja̰kʰàin lùmjóʊ]; formerly group of Myanmar, are today recognised as a national race by the Burmese military government, and they form the majority along Rakhine State's coastal regions. They possibly constitute 4% or more of Myanmar's population but no accurate census figures exist.

Contents 1 Etymology 2 Culture 3 History 3.1 Historical periods

 Etymology

According to the Arakanese chronicles, the name Rakhaing (Rakhine) was originated from Pali word Rakhapura meaning the land of the people of Rakhasa (Rakhasa > Rakkha >Rakhaing) who were titled this name in honour of preservation on their national heritage (a myo) and ethics or morality (sila).The word Rakhaing means, "one who keeps his own race." They are a strong and proud Buddhist people and claim to be one of the first groups to become followers of the Buddha in Southeast Asia.

Culture

The Rakhine are culturally different from the Bamar. They speak a language related to but different from Burmese. One major variation is the language's retention of the /r/ sound, which is a /j/ sound in Burmese. In addition, the Rakhine language, although mutually intelligible with standard Burmese, has certain differences in vocabulary. The Rakhine are predominantly Buddhists. One major reason for the cultural differences between the dominant Bamar and the Rakhine is their geographical isolation due to the Arakan Yoma. The Rakhine have been influenced by Indian culture, and traces of Indian influence remain in many aspects of Rakhine culture, including its literature, music, and cuisine.

History

The people of Rakhine claim a history that began in 3325 B.C and also archaeological evidence has been found to support this claim. The first independent Arakan kingdom was established in 3325 B.C by King Marayu. Buddhism was introduced into Arakan during the lifetime of Buddha himself. According to Rakhine chronicles, Lord Buddha in his life time visited the city of Dhannyawadi (Grain Blessed) in 554 B.C. The Rakhine king Sandar Suriya (Sun Moon) requested Lord Buddha to leave the image of Himself. After casting the Great Image Maha Muni (Great Sage) Lord Buddha breathed upon it which resembled the exact likeness of the Blessed One.

Ancient Dhannyawadi Lying, west of the ridge between the Kaladan and Lc-mro riv­ers. Dhannyawadi could be reached by small boat from the Kaladan Via the its tributary, the Tharechaung. Its city walls were made of brick, and form an irregular circle with a perimeter of about 9.6 kilometres, enclosing an area of about 4.42 square kilometres. Beyond the walls, the remains of a wide moat, now silted over and covered by paddy fields, are still visible in places. The re­mains of brick fortifications can be seen along the hilly ridge which provided protection from the west. Within the city, a similar wall and moat enclose the palace site, which has an area of 0.26 square kilometres, and another wall surrounds the palace itself.

At times of insecurity, when the city was subject to raids from the hill tribes or attempted invasions from neigh­bouring powers, there would have been an assured food supply enabling the population to withstand a siege. The city would have controlled the valley and the lower ridges, supporting a mixed wet-rice and taungya (slash and burn) economy, with local chiefs paying allegiance to the king.

From aerial photographs we can discern Dhannyawadi's irri­gation channels and storage tanks, centred at the palace site. Throughout the history of Arakan, and indeed the rest of early Southeast Asia, the king's power stemmed from his control of irrigation and water storage systems to conserve the monsoon rains and therefore to maintain the fertility and prosperity of the land. In ceremonies conducted by Indian Brahmins the king was given the magic power to regulate the celestial and terrestrial forces in order to control the coming of the rains which would ensure the continuing prosperity of the kingdom.

 Historical periods

Period	Years	Ruler	Notes
Dhanyawady - BC. 3325 - AD. 326
The First Dhanyawady	BC. 3325 - 1483	King Marayu
The Second Dhanyawady	BC. 1483 - 580	King Kanrazagree
The Third Dhanyawady	BC. 580 - AD. 326	King Chandra Suriya	Gautama Buddha, Himself, visited Dhanyawady and the Great Image of Mahamuni was casted, and Buddhism began professed in Arakan. Currency system by coinage is said introduced in Arakan economy.
Vesali - Lemro - AD. 327 - 1430
Vesali Kyauk Hlayga	AD. 327 - 794	King Dvan Chandra
Sambawak	AD. 794- 818	Prince Nga Tong Mong (Saw Shwe Lu)
Lemro	AD. 818 -1430	King Nga Tone Mun	This period was the highest civilization in the Bay and highly prosperous with busy international trade with the west. Pyinsa, Purain, Taung Ngu and Narinsara, Laungkrat cities were flourished and gold and silver coinage was used in trade relation in Arakan in this period.
Golden Mrauk-U - 1430 - 1784
First Golden Mrauk-U	1430 - 1530	King Mun Saw Mwan
Second Golden Mrauk-U	1530 - 1638	Solidified by King Mun Bun (Mun Ba Gri)	Arakan reached at the zenith of the national unity and of the time of most powerful in the Bay in this period.
Third Golden Mrauk-U Period	1638 - 1784	King Mahathamada Raza

The oldest artefact, stone image of Fat Monk inscribed "Saccakaparibajaka Jina" in Brahmi inscription comes to the date of first century A.D.

An ancient stone inscription in Nagari character was discovered by renowned Archaeologist Dr. Forchhammer. Known as Salagiri, this hill was where the great teacher came to Arakan some two thousand five hundred years ago. Somewhere from eastern part of this hill, a stone image in Dhamma-cakra-mudra now kept in Mrauk-U museum, was found earlier in 1923. This relief sculpture found on the Salagiri Hill represents Buddha preaching King Canda Suriya belongs to 4th century A.D.; five more red sandstone slabs with the carving were found close by the south of this Salagiri Hill in 1986. They are the same type as the single slab found earlier in 1923. These carving slabs of Bhumispara-mudra, Kararuna-mudra, Dhammacakra-mudara, and Mmahaparinibbana-mudra represent the life of Buddha.

These sculptures provide earliest evident about the advent of Buddhism into Arakan; during the life time of the Buddha and these discoveries were therefore assumed as the figures of King Canda Suriya of Dyanawady, who dedicated the Great Maha Muni Image. These archaeological findings have been studied by eminent scholars and conclusion is that the Maha Muni was made during the king Sanda Suriya era.

The founder of Vesali city, King Dvan Chandra carved Vesali Paragri Buddha-image in 327 A.D and set a dedicatory inscription in Pali verse

"

ye dhamma hetuppabuava / Tathagato aha / tesan ca yo niyodho / evamvadi Mahasamano.

"

That Buddha-image is carved out by a single block and the earliest image of Vesali.

The meaning of Ye Dhamma verse is as follow.

The verse, which is considered as the essence of Theravada spirit, bears testimony to the fact that Buddhism flourished to an utmost degree in Vesali. The relationship of Vesali with foreign countries especially Ceylon would be established for Buddhism.

The stone inscriptions are of Sanskrit, Pali, Rakhine, Pru and Arabic languages. Anandacandra Inscriptions date back to 729 A.D. originally from Vesali now preserved at Shitethaung indicates adequate evidence for the earliest foundation of Buddhism. Dr. E. H. Johnston's analysis reveals a list of kings which he considered reliable beginning from Candra dynasty. The western face inscription has 72 lines of text recorded in 51 verses describing the Anandacandra's ancestral rulers. Each face recorded the name and ruling period of each king who were believed to have ruled over the land before Anandacandra. Archaeology has shown that the establishment of so many stone pagodas and inscriptions which have been totally neglected for centuries in different part of Arakan speak of popular favoured by Buddhism.

The cubic stone inscriptions record the peace making between the governor of Thandaway Mong Khari (1433-1459) and Razadhiraj the Mon Emperor in Arakanese inscription. This was found from a garrison hill at the oldest site of Parein. A stone slab with the alleged figure of the Buddha preaching, King Canda Suriya bored testimony to the Salagiri tradition, depicting of the advent of the Teacher to Dyanyawaddy.

The crowing event in the history of Arakan was the Convention of the Buddhist Council at the top of golden hill of Vesali under the royal patronage of King Dhammawizaya in 638 AD. through joint effort of two countries, Arakan and Ceylon. This momentous triumph of the great council was participated by one thousand monks from Ceylon and one thousand monks from Arakan kingdom. As a fitting celebration of the occasion, the lavish construction of pagodas, statues and monasteries were undertaken for the purpose of inscribing the Tripitaka. After Vesali, Pyinsa was found by Lemro dynasty in 818 A.D; the great king of dynasty (AD. 818 -1430) was King Mim-Yin-Phru, who turned his attention towards the development of Buddhism, and in 847 A.D. he conveyed the second Buddhist council in Arakan attended by 800 Arahants. Arakanese chronicles report that therein the Tripitaka and Atthakatha were inscribed on the golden plate and enshrined. Never has there been impediment in the practice of Theravada Buddhist faith since it has introduced in Arakan. The copious findings of inscription Ye Dhamma verse were practical evidence that Theravada was dominant faith if epigraphic and archaeological sources were to be believed. The Royal patronage has always been significant factor contribution to stability and progress of the religion in Arakan.

The country had been invaded several times, by the Mongols, Mon, Bamar and Portuguese and finally the Bamar in 1785 when the armies led by the Crown Prince, son of King Bodawpaya, of the Konbaung dynasty of Burma marched across the western Yoma and annexed Arakan. The religious relics of the kingdom were stolen from Rakhine, most notably the Mahamuni Buddha image, and taken into central Burma where they remain today. The people of Arakan resisted the conquest of the kingdom for decades after. Fighting with the Rakhine resistance, initially led by Nga Than Dè and finally by Chin Byan in border areas, created problems between British India and Burma. The year 1826 saw the defeat of the Bamar in the First Anglo-Burmese War and Arakan was ceded to Britain under the Treaty of Yandabo. Akyab (Sittwe) was then designated the new capital of Arakan. In 1852, Arakan was merged into Lower Burma as a territorial division.

During the Second World War, Arakan was given autonomy under the Japanese occupation and was even granted its own army known as the Arakan Defense Force. The Arakan Defense Force went over to the allies and turned against the Japanese in early 1945. After the war, Arakan was the centre of multiple insurgencies which fought against British rule, notably led by the monks U Ottama and U Seinda.

In 1948, Arakan became independent as a division within the Union of Burma. Shortly after, violence broke out along religious lines between Buddhists and Muslims. Later there were calls for secession by the Rakhine, but such attempts were subdued. In 1974, the Ne Win government's new constitution granted Rakhine Division "state" status but the gesture was largely seen as meaningless since the military junta held all power in the country and in Rakhine. In 1989, the name of Arakan State was changed to "Rakhine" by the military junta.

List of Arakan Kings

From Wikipedia, the free encyclopedia

The folowing is a list of the Kingship (including mythological) of the Arakan .

 Mytholog

Dhynygawati-The First Dynasty

• Marayo............................................2666-2604 BC
• Maradzi I.........................................2604-2572
• Maraonleng........................................2572-2519
• Mararwayleng......................................2519-2471
• Marabengh.........................................2471-2416
• Maradzi II........................................2416-2383
• Marakeng..........................................2383-2351
• Ngatshapo (usurper)...............................2351-2330
• Dwaratsandra......................................2330-2290
• Tholatsandra......................................2290-2257
• Tsandathuriyatsandra..............................2257-2220
• Kalatsandra.......................................2220-2180
• Titsandra.........................................2180-2149
• Madhuthatsandra...................................2149-2129
• Dzeyatsandra......................................2129-2089
• Mokkhatsandra.....................................2089-2063
• Gunnatsandra......................................2063-2051
• 3 noble usurpers...7 days, 3 months, and 8 months respectively
• Kan-Radzagyi......................................2050-2009
• Kan-Radzangai.....................................2009-1973
• Indathuriya.......................................1973-1938
• Athurindathuriya..................................1938-1908
• Tharameta.........................................1908-1880
• Thuriya...........................................1880-1849
• Mengthi...........................................1849-1827
• Mengba............................................1827-1805
• Tsioung...........................................1805-1777
• Tataingtheng......................................1777-1746
• Kyaukhoungweng....................................1746-1715
• Thuriyanandamit...................................1715-1694
• Athurindabhaya....................................1694-1663
• Letyatsithukyi....................................1663-1631
• Thihaka...........................................1631-1588
• Mengbhunthan......................................1588-1557
• Tharethmwe........................................1557-1508
• Dzeyanandathu.....................................1508-1457
• Tekkathu..........................................1457-1411
• Lekkhana..........................................1411-1374
• Gunnarit..........................................1374-1326
• Thiwarit..........................................1326-1285
• Menghlahmwe.......................................1285-1254
• Marinda...........................................1254-1192
• Thidhatkummara....................................1192-1170
• Menghlakyi........................................1170-1123
• Menghlangay.......................................1123-1099
• Ngatsarit.........................................1099-1061
• Myethnawun........................................1061-1030
• Letthutkyi........................................1030-1003
• Thirikammathunda..................................1003-972
• Nandakotabhaya.....................................972-945
• Mengnanhpyu........................................945-925
• Mengmanu...........................................925-897
• Mengkhoungngay.....................................897-878
• Loukkhoungradza....................................878-838
• Mengngaypyauhlatsi.................................838-832
• 3 nobles, usurpers of the crown....................

 Dhingyawati-The Second Dynasty

• Kan-Radzagyi.......................................825-788
• Thila-Radza........................................788-740
• Watsathura.........................................740-709
• Nandawithura.......................................709-669
• Punathuriya........................................669-637
• Thuranda...........................................637-614
• Tsandima...........................................614-577
• Thiritsanda........................................577-537
• Thiharan...........................................537-491
• Thihanu............................................491-471
• Payaka.............................................471-440
• Nelagun............................................440-399
• Rohahagun..........................................399-368
• Thirigun...........................................368-344
• Thamadza...........................................344-309
• Kummara............................................309-289
• Thekhtenghypu......................................289-249
• Thabhengu..........................................249-207
• Tedzawun...........................................207-171
• Mundzayaba.........................................171-137
• Kummarawithuddhi...................................137-50
• Wathumundala........................................50-16
• Thurinda........................................16 BCE-15 CE
• Ralamayu............................................15-37
• Nalamayu............................................37-68
• Wadhagun............................................68-90
• Withuradza..........................................90-111
• Thiriradza.........................................111-146
• Acceptance of Budhism
• Tsandathuriya......................................146-198
• Thuriyaditi........................................198-245
• Thuriyapatipat.....................................245-298
• Thuriyarupa........................................298-313
• Thuriyamandala.....................................313-375
• Thuriyawanna.......................................375-418
• Thuriyanatha.......................................418-459
• Thuriyawengtha.....................................459-468
• Thuriyabanda.......................................468-474
• Thuriyakalyana.....................................474-492
• Thuriyamukkha......................................493-513
• Thuriyatedza.......................................513-544
• Thuriyapunya.......................................544-552
• Thuriyakula........................................552-575
• Thuriyapabas.......................................575-600
• Thuriyatsitra......................................600-618
• Thuriyathetha......................................618-640
• Thuriyawimala......................................640-648
• Thuriyarenu........................................648-670
• Thuriyagengtha.....................................670-686
• Thuriyathekya......................................686-694
• Thuriyathiri.......................................694-714
• Thuriyakethi.......................................714-723
• Thuriyakutta.......................................723-746
• Thuriyaketu........................................746-788

 Historical 

 First historical dynasty

• 3 unknown kings......................................120 years each
• Bahubalin............................................120 years
• Raghupati............................................120 years
• unknown king.........................................120 years
• Candrodaya............................................27 years
• The Annaveta kings (unknown number)....................5 years
• unknown king..........................................77 years
• Rimbhyappa ? .........................................23 years
• Kuvera(mi) (fem.).......................................5 years
• Umavirya ? ............................................7 years
• Lanki..................................................2 years 

Candra dynasty

• Dvencandra................................... c.330/60-c. 385/415
• Rajacandra..................................c. 385/415-c. 405/35
• Kalacandra...................................c. 405/35-c. 414/44
• Devacandra...................................c. 414/44-c. 436/66
• Yajñacandra..................................c. 436/66-c. 443/73
• Candrabandhu.................................c. 443/73-c. 449/79
• Bhumicandra..................................c. 449/79-c. 456/86
• Bhuticandra..................................c. 456/86-c. 480/510
• Niticandra..................................c. 480/510-c. 535/65
• Viryacandra..................................c. 535/65-c. 538/68
• Prithicandra.................................c. 538/68-c. 550/80
• Prthicandra..................................c. 550/80-c. 557/87
• Dhrticandra.................................c. 557/87-c. 560/90
•  ??

 Wethali dynasty

• Mahataingsandra....................................788-810
• Thuriyataingsandra.................................810-830
• Maulataingsandra...................................830-849
• Paulataingsandra...................................849-875
• Kalataingsandra....................................875-884
• Dulataingsandra....................................884-903
• Thiritaingsandra...................................903-935
• Thingghathataingsandra.............................935-951
• Tsulataingsandra...................................951-957
• Amyathu............................................957-964
• Paiphyu............................................964-994
• Ngamengngatum......................................994-1018

 Pingtsa dynasty

• Khettarheng.......................................1018-1028
• Tsandatheng.......................................1028-1039
• Mengrengphyu......................................1039-1049
• Nagathuriya.......................................1049-1052
• Thuriyaradza......................................1052-1054
• Punnaka...........................................1054-1058
• Mengphyugyi.......................................1058-1060
• Tsithabeng........................................1060-1061
• Mengnanthu........................................1061-1066
• Menglade..........................................1066-1072
• Mengkula..........................................1072-1075
• Mengbhilu.........................................1075-1078
• Thengkhaya........................................1078-1092
• Mengthan..........................................1092-1100
• Mengpadi..........................................1100-1103

 Parin dynasty

• Letyamengnan......................................1103-1109
• Thihaba...........................................1109-1110
• Radzagyi..........................................1110-1112
• Thakiwenggyi......................................1112-1115
• Thakiwengngay.....................................1115-1133
• Gauliya...........................................1133-1153
• Datharadza........................................1153-1165
• Ananthiri.........................................1165-1167

 Khyit dynasty

• Mengphuntsa.......................................1167-1174
• Pintsakawa........................................1174-1176
• Gannayubaw........................................1176-1179
• Tsalengkabo.......................................1179-1180

 Second Pingtsa dynasty

• Midzutheng........................................1180-1191
• Ngaranman.........................................1191-1193
• Ngapuggan.........................................1193-1195
• Ngarakhoing.......................................1195-1198
• Ngakyun...........................................1198-1201
• Ngatshu...........................................1201-1205
• Ngatswaitheng.....................................1205-1206
• Mengkounggyi......................................1206-1207
• Mengkhoungngay....................................1207-1208
• Kambhalounggyi....................................1208-1209
• Kambhaloungngay...................................1209-1210
• Letyagyi..........................................1210-1218
• Letyangay.........................................1218-1229
• Thanabeng.........................................1229-1232
• Nganathin.........................................1232-1234
• Nganalum..........................................1234-1237

 Loung-Kyet dynasty

• Hlanmaphyu........................................1237-1243
• Radzathugyi.......................................1243-1246
• Tsaulu............................................1246-1251
• Utstsanagyi.......................................1251-1260
• Tsaumwungyi.......................................1260-1268
• Nankyagyi.........................................1268-1272
• Mengbhilu.........................................1272-1276
• Tsithabeng........................................1276-1279
• Meng Di...........................................1279-1385 (sic!)
• Utstsanangay......................................1385-1387
• Thiwarit..........................................1387-1390
• Thintse...........................................1390-1394
• Radzathu..........................................1394-1395
• Tsithabeng........................................1395-1397
• Myintsoingkyi..........................................1397
• Radzathu (restored)...............................1397-1401
• Thinggathu........................................1401-1403

MRAUK-U dynasty

• Mengtsaumwun......................................1404-1406 d. 1434
• (Vacant...........................................1406-1430)
• Mengtsaumwun (restored)...........................1430-1434
• Menkhari..........................................1434-1459
• Batsauphyu........................................1459-1482
• Daulya............................................1482-1492
• Batsonygo.........................................1492-1494
• Ranoung................................................1494
• Tsalenggathu......................................1494-1501
• Menradza..........................................1501-1523
• Gadzabadi.........................................1523-1525
• Mengtsau-o.............................................1525
• Thatsata..........................................1525-1531
• Mengbeng..........................................1531-1553
• Dik-Kha...........................................1553-1555
• Tsau-Lha..........................................1555-1564
• Mengtsekya........................................1564-1571
• Mengphaloung......................................1571-1593
• Mengradzagyi......................................1593-1612
• Mengkhamoung......................................1612-1622
• Thirithudhamma....................................1622-1638
• Mengtsani..............................................1638
• Thado.............................................1638-1645
• Narabadigyi.......................................1645-1652
• Tsandathudhamma...................................1652-1684
• Thirithuriya......................................1684-1685
• Wara Dhammaradza..................................1684-1692
• Munithu Dhammaradza...............................1692-1694
• Tsandathuriya Dhammaradza.........................1694-1696
• Naukahtadzau...........................................1696
• Mayuppiya.........................................1696-1697
• Kalamandat........................................1697-1698
• Naradhibadi.......................................1698-1700
• Tsandawimala I....................................1700-1706
• Tsandathuriya.....................................1706-1710 d. 1734
• Tsandawidzaya.....................................1710-1731
• Tsandathuriya (restored)..........................1731-1734
• Naradhibadi.......................................1734-1735
• Narapawararadza...................................1735-1737
• Tsandawidzala..........................................1737
• Katya..................................................1737
• Madarit...........................................1737-1742
• Nara-Apaya........................................1742-1761
• Thirithu...............................................1761
• Paramaradza.......................................1761-1764
• Maharadza.........................................1764-1773
• Thumana...........................................1773-1777
• Tsandawimala II........................................1777
• Thamitha-Dhammayit................................1777-1782
• Thamada RaZar...........................................1782-1784

Retrieved from "http://en.wikipedia.org/wiki/List_of_Arakan_Kings" 

The early polities of Arakan were located in the valleys of the Kaladan and Lemro

Rivers. While some traditional accounts locate early settlements, "royal capitals", as far

north as the Kyaukpandaung plateau (Tun Shwe Khine 1992: 20-21) the available

evidence points to the alluvial lowlands. Satellite imagery (Figure 1) shows how

restricted the area available for irrigated rice agriculture was. The old settlements occupy

a strip of land that is only between 15 and 35 kilometres wide, and perhaps 60 kilometres

from north to south. To the north, west and east are hills, and to the south the combined

deltas of the two rivers meet the sea.

There are traditional claims in Arakan of royal capitals dating back to 3000 BC (Tun

Shwe Khine 1992: 20). However the historical record begins with the c. AD 729

Anacandra inscription which describes how the founding king of the Candra Dynasty,

Dvancandra (c. 370-425 AD), "built a city adorned by surrounding walls and a moat"

(Johnston 1944; Gutman 1976: 63, Vol 1). This is Dhanyawadi, whose Gupta-period

sculptures point to the 5th century AD (Gutman 2001: 29). It is the home of the

Mahamuni shrine, an important pilgrimage site for Buddhists (Forchhammer 1892; Tun

Shwe Khine 1994). The shrine is pretty much in the geographical centre of an oval outer

wall which encloses an area of 5.6 square kilometres. Southwest of the shrine is a

relatively square enclosed area, with another square series of walls inside it (Figure 2).

These two sets of inner walls are generally interpreted as a palace. Apart from the walls

themselves, and a couple of small brick structures, there are few brick foundations

evident, suggesting that if this area enclosed an elite centre, then the inhabitants must

have lived mainly in wooden structures built directly on the ground. Excavations on the

eastern side show the walls curving inward to form a corridor, providing a narrow

entranceway to the complex. These walls, like the outer city walls, are several metres

thick, faced with brick, and filled with rubble (Kyaw Zan 2004).

One thing that immediately strikes the observer on seeing the curved brick gate is the

similarity with curved brick corridor gates that have been excavated at Halin, Beikthano

and Sriksetra (Aung Myint 1998). We seem to have no written information from ancient

times to tell us just why the gates were built in this shape. Was their function defence

2

against enemies, administrative (perhaps for the collection of taxes as people went

through- some of the Upper Burma gates had niches that could have housed guards or

officials) or cultural, to ensure that only members of the community that owned the

walled city could enter? Until now, this kind of entranceway had appeared unique to First

Millennium AD Upper Myanmar, but it now seems that the ancient architects must have

exchanged a few ideas across the Arakan Yoma.

Several important features came to light during field survey in 2005. The author, U Nyein

Lwin, of the Archaeology Department in Mrauk-u and U Maung Maung Than, a staff

member of the Mahamuni museum who was raised in the local area, undertook a program

of "ground-truthing", directly checking features that had previously been mapped or

detected from aerial photos or satellite imagery. A key discovery was that the huge earth

banks to the southeast of the Mahamuni, which have appeared on maps as part of the

outer city wall, form quite a separate feature. They very likely became incorporated into

the archaeological plan due to a misinterpretation of aerial photographs (Thin Kyi 1970)

and were cheerfully accepted as giving the city an inexplicably eccentric outline by

subsequent scholars, including the author (Gutman & Hudson 2004: 162). However

inspection on the ground shows that there are brick remains in a field between the earth

banks which form a continuous line with brick walls that run under the earthworks

(Figure 2). The earth bank, sometimes known as the "gold and silver road", has more

than one folk tale attached to it. In one story, it was a twin road to Mrauk-u. In another, it

was an artificial lake built by rival royals to hold boat races. Its walls are now breached,

and crops are grown on its floor.

Other finds from the ground survey include a curved brick gate on the outer east wall and

a stone quarry, characterised by the remains of drill holes in the grey sandstone, at

Kyauktalon, beyond the west wall. The early sculptures of Dhanyawadi and Vesali

largely employ red sandstone, so the Kyauktalon quarry cannot be claimed as a source for

these artworks. Outside the southern part of the outer wall we located a cluster of brick

and/or stone platforms, typically about 8 metres square. They appear as low mounds on

the ground. Many are preserved as field corners, presumably too hard to plough and too

dense to make it worth the effort of removing the brick or stone. Perhaps they are

religious monuments or graves. Careful excavation of one or two of them may provide

valuable new information.

Art history and numismatic studies place Vesali between perhaps the 6th and 10th

centuries AD (Nyunt Han 1984; Gutman 2001: 41). It is enclosed by a brick wall, with an

area of 6.2 square kilometres. Excavations in the 1980s revealed several brick buildings.

Regular finds of stone and bronze artifacts were noted then (Nyunt Han 1984) and since

(Shwe Zan 1995). An inner walled area, known as the "palace site", is obscured by the

present village of Wethali, although brick remains are widely seen in the village

pathways and roads. Recent excavations have unearthed a curved brick gateway on the

northern side of the outer wall, which can be seen where the road to Dhanyawadi crosses

the wall (Figure 3, VSL 8). This curved gate appears to have been overbuilt by later

structures (Kyi Khin 2004), suggesting long-term use of the site. In the northwest corner,

a different kind of gate was excavated, a gap in the wall with a large timber post set at

each side (VSL 6). One of these posts has been radiocarbon dated to the period between

AD 1260-1400 at 95.4% probability (sample OZH970, 670±40 BP, Australian Nuclear

Science and Technology Organisation 2005). We should not rush to judgement on the

basis of a single radiocarbon date, but at face value, the result suggests we should at least

3

not discount some kind of construction activity in a period that had previously been

considered to be well after the time the city was occupied. Vesali has been called in the

Arakanese chronicles the "city of stone stairs" (Gutman 1976: 21; Nyunt Han 1984).

Local people point out a section of the bank of the Rann Chaung about 500 metres from

VSL 6 where they say stonework has been seen, but none is visible today.

The Mrauk-u period went from the 15th to 18th centuries AD, and seems to have been

preceded by settlement activity along the Lemro River to the east in several centres

including Sambawak/Pyinsa, Parein, Hkrit and Launggret (Harvey 1925: 137-149, 370-

371; Thin Kyi 1970; the Lemro sites were recently re-surveyed by Berliet 2004: 234-

239). A characteristic view of Mrauk-u is that the earth banks that surround particularly

the eastern part of the city were constructed for defence, a maze "calculated to baffle any

enemy", with the capacity for the waters of the town's reservoirs to be let loose to drown

invaders (Collis 1923: 246). A new look at these earth banks, using maps (Burma One

Inch 84 H/2), aerial photographs (thanks to Dr Elizabeth Moore for supplying a rare copy

of a World War II aerial photo of Mrauk-u from the Williams-Hunt Collection at SOAS)

and satellite imagery (LandSat 2000 and IKONOS 1 metre) suggests rather erratic

planning if defence was the main aim (Figure 4). The earth banks of Mrauk-u cover an

area of more than 20 square kilometres. They extend more than 6 kilometres to the

northeast of the citadel, as far as the Lemro River. However to the southeast, they are

effectively on the edge of the city, except for banks fronting low hills that encircle an

alluvial plain. It does not really look like a militarily viable fortification. There seems to

be at least one large gap through which invaders could comfortably march, along a

stream between the northern and southern groups of earth banks and past the Koe-thaung

and Pizi-taung pagodas (Figure 4). There is also the question of the structurally similar

earthworks at Dhanyawadi. It is difficult to attribute a defensive function to the

Dhanyawadi banks, which form a single reservoir backing on to a hillside catchment area

(Figure 2). We might look to water management as a more likely reason for the

construction of the earthworks at both sites, to keep the saline water from the surrounding

tidal rivers and creeks at bay and permit rice irrigation. The Mrauk-u kings are described

as building extensive bunds for water retention as far as the Lemro River in the mid-15th

century (Smart 1917: 66-67).

It must be admitted that in the case of an attack, the complex system of banks and tanks

would have favoured the locals rather than the intruders. Fortified lookout posts, some

with gun ports, remain on the hills around the town (Tun Shwe Khine 1992; Shwe Zan

1995). These fortifications, along with the walls, gates and different kinds of earth banks,

are given individual names in the local tradition, a tradition which considers the earth

banks to be fundamentally defensive (Department of Archaeology n.d.). Histories

describe how King Minbin, in the 16th century, opened the sluices of the reservoirs to

hold back Burmese/Peguan invaders (Harvey 1925: 140, 158). However wars are

irregular occurrences, while agriculture is constant. The dramatic notion of drowning

one's enemies by flooding the city's defences, a story told also of Beikthano (ASB 1905-

06: 7), may be more appealing than the notion of a hydraulic engineering project, but the

original construction of the earth banks should be seen as a creative approach to a

difficult problem of water management that helped bring to Mrauk-u the prosperity that

made it attractive over the years to adventurers from both inside and outside the society.

This is not to suggest that the banks may not have been useful in the defence of the city,

rather that any defensive advantage they may have given would have been the fortunate

consequence of earlier decisions regarding water management.

4

ASB 1906-1965 Report of the Superintendent, Archaeological Survey of Burma.

Rangoon, Office of the Superintendent, Government Printing.

Aung Myint 1998 Site Characteristics of Pyu and Pagan ruins. A Comparative Study

of the Dry Areas in Southeast Asia: International Seminar, Kyoto, Japan.

Berliet, Ernelle 2004 Geographie Historique et Urbanisation en Birmanie et ses Pays

Voisins, des origines (IIe s. av JC) a la fin du XIII siecle. Doctoral Thesis.

Ecole Doctorale Sciences Humaines et Sociales, Universite Lumiere, Lyon II

of Culture, Union of Myanmar.

Forchhammer, E. 1892 Report on the antiquities of Arakan The Archaeology

Department, Burma.

Gutman, Pamela 1976 Ancient Arakan, with special reference to its cultural history

between the 5th and 11th centuries. PhD thesis. Australian National

University, Canberra. http://thesis.anu.edu.au/public/adt-

ANU20050901.112732/index.html

Gutman, Pamela 2001 Burma's Lost Kingdoms: Splendours of Arakan Orchid Press.

Gutman, Pamela & Bob Hudson 2004 The Archaeology of Burma, from the Neolithic

to Pagan. Southeast Asia: from prehistory to history. I. Glover & P. Bellwood.

Abingdon & New York, Routledge Curzon: 149-176.

Harvey, G. E. 1925 History of Burma Frank Cass & Co Ltd, London.

Johnston, E.H. 1944 "Some Sanskrit inscriptions of Arakan." BSOAS 21: 357-385.

Archaeological Branch Office, Rakhine State.

Department of Archaeology, Archaeological Branch Office, Rakhine State.

Nyunt Han 1984 The Study of Ancient City Vesali (Departmental Report, in Burmese).

Yangon, Department of Archaeology.

Shwe Zan 1995 The Golden Mrauk-U, an ancient capital of Rakhine U Shwe Zan,

Yangon.

Smart, R.B. 1917 Burma Gazetteer, Akyab District, Volume A Superintendent,

Government Printing and Stationery, Union of Burma, Rangoon.

Thin Kyi, Daw 1970 "Arakanese capitals: a preliminary survey of their geographical

siting." Journal of the Burma Research Society 53(2): 1-13.

Tun Shwe Khine 1992 A guide to Mrauk-U, an ancient city of Rakhine, Myanmar U

Tun Shwe.

# This research is supported by a grant and Postdoctoral Fellowship from the Australian Research

Council.

Mrauk-U The Ancient Capital of Rakhine State           Mrauk-U is another interesting historical site in Rakhine, fast becoming a tourist attraction. Mrauk-U was founded in 1430 AD and flourished till 1785 as recorded in its history. Known as the Golden City by foreign travelers of the era it was a focus of trade due to its strategic on the coastal region of Bay of Bengal. Many historical sites such as the old palace grounds and ancient pagodas principally Shitthoung Pagoda (Eighty thousand pagodas), the old city of Vesali, the Mahamuni Image of Kyauktaw offers a glimpse into the Rakhine history.           A new tourist site which is becoming increasingly more popular in recent years is the old capital of Rakhine (Arakan) called Mrauk-U. Some of the local people refer to it as Myo ( or Mro) Haung, the old city. It was first constructed by the Rakhine King Min Saw Mon in 1430 AD, and remained its capital for 355 years until 1784 when the Rakhine Kingdom ceased to exist as a separate entity and became an integral part of the Myanmar Kingdom.           The Golden City of Mrauk-U became known in Europe as a city of oriental splendour after Friar Sebastien Manrique visited the area for about (8) years between 1629 to 1637 AD and though he was a Portuguese Augustinian missionary he wrote his fascinating "Travels" in Spanish and published it as a book in 1649 and 1653. Father Manrique's vivid account of the coronation of king Thiri Thudhamma in 1635 and about the Rakhine Court and intrigues of the Portuguese adventurers fired the imagination of later authors, especially after an English translation was published by the Hakluyt Society in 1927 in 2 volumes. In Volume One of this English translation we can read the intriguing account of Rakhine in mid-17th century. Manrique wrote of his astonishment when he was shown a pair of pendant ear-rings, set with priceless rubies as large as a small hen's egg. He said when he beheld these kyauk-nagats he could scarcely fix his eyes on them due to the radiant spendour they cast; he just stood amazed. In the markets also he saw "being sold in abundance, diamonds rubies, sapphires, emeralds, topazes, gold and silver in plates and bars, tin and zinc,"which were very difficult to get in his home country.           It was the English author Maurice Collis who made Mrauk-U and Rakhine famous after his book The Land of the Great Image based on Friar Manrique's travels in Arakan, was published in 1942. The Great Image is of course, the Maha Muni Buddha Image which is now in Mandalay, though originally it was made and venerated in this area about 15 miles from Mrauk-U where another Maha Muni Buddha Image flanked by two other Buddha images is now worshipped. You can visit this place also on the hillock called Sirigutta, about (6) miles east of Kyauktaw town. How to get there           About ten years ago it was difficult to travel to this area but you can easily visit Mrauk-U now. From Yangon there are daily flights to Sittway the capital of Rakhine State. There are Travel and Tour Companies in Yangon and Sittway which operate tours to Mrauk-U and the surrounding area.           In Sittway you should visit the newly built Rakhine State Cultural Museum and Library and the Buddhist Museum where many interesting antiquities of Rakhine's colourful past are on display.           From Sittway to Mrauk-U you can take a boat on the Kaladan River and then go into some of its tributary streams. Mrauk-U, on Thinghanadi creek is only 45 miles from Sittway and the sea coast. It is a very pleasant river journey. If you are visiting in the winter months you can see flocks of wild geese, ducks and other migrating waterfowl. To the east of the old city is the famous Kiccapanadi stream and far away the Lemro River. The city area used to have a network of canals.           In Mrauk-U itself you can visit the Archaeological Museum which is near the Palace Site. This site is right in the centre of Mrauk-U which was built in a strategic location by levelling three small hills. Recently the Archaeology Department has been excavating the Palace Site which was occupied by Rakhine Kings for over two hundred years.           Even the pagodas are strategically located on hilltops and look like fortresses as indeed they were once used as such in times of enemy intrusion. There are moats, artificial lakes and canals and the whole area could be flooded to deter or repulse attackers.           There are innumerable pagodas and Buddha images all over the old city and the surrounding hills. Some are still being used as places of worship today; many in ruins are now being restored to their original splendour. You should at least visit some; the most famous and wellworth seing are the Shitthaung, the Andaw, the Dukkhan Thein (Sima or Ordination Hall), the Koethaung, the Laymyetnha and the Shwe Daung pagodas.           The Shitthaung or "temple of the 80,000 Buddhas" is a fascinating place full of small images, scenes in sculpture of Buddhist stories with the kings and queens, courtiers and common people portrayed in their medieaval costumes and head-dresses, all frozen in stone throughout the ages. You should take a good torch-light to examine the myriad interesting scenes and figures lining the dark corridors of this temple. You can see some Rakhine men boxing and wrestling, some girls dancing and playing, and then there are also the mythical birds, beasts and half-human celestrials and demons. Try and find the figures of both the male and female Vasundhra/ Vasundhari symbolizing the God /Goddess of the Earth.           The Shitthaung Pagoda, located about half a mile to the north of the palace site was built by one of the most powerful kings of the Mrauk-U Dynasty, called by the people, Minbargyi, but according to records on inscriptions as King Minbin who reigned from 1513 to 1553. The king built this fortress-temple after repulsing a Portuguese attack. The Portuguese mercanaries later served under Rakhine kings. There was also surprisingly an elite corp of Japanese bodyguards protecting the kings of Rakhine.           The Andaw (meaning the tooth relic of Buddha) is a pagoda only 86 feet to the north-east of the Shitthaung Pagoda. Built by King Min Hla Raza in 1521 it is said to enshrine the tooth relic received from a Sri Lankan king by King Minbin.           This temple is a hollow octagonal building made of pure sandstone blocks; there are two internal concentric passages, with a prayer hall on the east. Like other temples it is on a small hillock.           Visitors should see the frescoes giving detailed portrayals of life in the Mrauk-U court; these frescoes are found in Laymyetnha and the Shwe Daung Pagoda. Laymyetnha Pagoda was built by King Min Saw Mon in 1430 AD as one of the original pagodas at the time of the founding of Mrauk-U. The name of the Pagoda means "Four faced" as there are four entrances to this square sandstone structure with a central solid stupa 80 feet high. There are 28 Buddha images as mentioned in the Sambuddha scripture.           The Shwe Daung pagoda or the "Golden Hill Pagoda" is also believed to have been built by King Minbin between the years 1531-1553. It is a landmark pagoda as it is the tallest in this area and can be seen as far away as 20 miles from the main Kaladan River. The hill itself is 250 feet high and is about half a mile to the south-east of the Palace Site. It is a solid stupa with a circular base. During the First Anglo-Burmese War, 1824-26, the Myanmar forces built earthen fortifications on this hill and mounted guns which inflicted heavy losses on the British forces. Some of these fortifications can still be seen today.           Standing on a plain of rice fields is the Koethaung Pagoda; the name means 90,000 and probably signified the number of Buddha images it was supposed to contain. It was built by King Min Taikkha, the son of King Min Bin who built the Shitthaung or temple of 80,000 images, so the son exceeded the father by 10,000! It is the biggest pagoda in the Mrauk-U area. Like the Shitthaung, this pagoda is also a massive fortress-like structure built with stone walls and terraces. There are 108 smaller pagodas surrounding it, all made of sandstone. With a winding corridor it is like a cave tunnel which you have to traverse until you reach the central chamber. The inner gallery has collapsed and is no longer accessible. There is an octagonal pagoda in the middle surrounded by over one hundred smaller pagodas. Unlike some of the other temples, not only sandstone, but bricks were also used in this pagoda.           Apart from the pagodas, visitors should not miss seeing the Ordination Hall, Htukkan Thein, and the exquisite little library the Pitakataik. Htukkan (or Dukkhan) Thein is located about 300 feet to the north-west of Shitthaung Pagoda. Built in 1571 by King Min Phalaung it is on a hillock 30 feet high, with two stone stair ways (8) feet broad on the east and south.             No longer used as an Ordination Hall, it is now one of the well-known pagodas of Mrauk-U. There is a long vaulted passageway which leads to the central shrine room which is 15 feet in height. This room is said to be the place where the Buddhist Archbishop used to sit to discuss religious affairs with Senior Monks. See the seated stone ladies preserving in sculpture the ancient hair-styles, among the many other interesting figures. There are also 140 niches with Buddha images.           The little library or Pitaka-taik, the Repository for the Buddhist scriptures was built in 1591 also by king Min Phalaung. It measures only 14 feet from east to west, 10 feet from north to south and is only 9 feet in height. Built entirely of stone there are lovely designs on the outer walls making it look like a tiny jewelled casket shaped like a blooming lotus. There were 48 libraries in Mrauk-U but only this one is preserved, though it is sometimes obscured by thickets of bushes and partly covered by moss and weeds which flourish in the 200" of annual rainfall in the region.           This library is reputed to have housed 30 sets of the Buddhist Tipitaka which King Narapatigyi (1638-1645) received from Sri Lanka. Unfortunately it acquired an unpleasant appellation due to its dark windowless interior. It is now known as Chin-kite library, Chin-kite meaning mosquito-bite. The Rakhine people say that Chin-kite is a Myanmar mispronunciation of the Rakhine word Khraung kaik, the name of the city wall which is close to the north of the library. If you have difficulty in finding this library ask for the Htupayon Pagoda as it is just north of this pagoda.           The artificial, man-made lakes named Anomakan and Letsekan on the southern part of Mrauk-U were once part of the defence system. They are now peaceful havens for visitors as well as for the local people, and for animals, birds and fish. Letsekan is (3) miles in length and half a mile wide. Some of the old city walls can also be seen.           The Portuguese and other Europeans were given a separate quarter at Mrauk-U, only about half a mile west of the palace site. The place is called Daingripet and this place for the European settlement is on the other bank of Aungdat creek. The old church built by Father Manrique, now in ruins, can still be seen in this place. It is near the Daingri tank built by King Ba Saw Phyu (1459-1482).           Rakhine has other historical sites which are earlier than Mrauk-U, at Vesali, only 6 miles to the north, and at Launggret a little further away, but easily reached by car in about half an hour.           If you are interested in spectacular places of historical interest and natural beauty Mrauk-U is the place. There are now comfortable hotels and guest houses where you can stay while exploring this ancient land, which was once a seat of oriental splendour. Where to stay in Sittwe! Gisspa Lodge U Uttama Road, Sittwe Ph: 21655 Prince Guest House 27 Main Street, Sittwe Ph: 21395 Mya Guest House Near The Central Market, Sittwe Ph: 21888 Sittwe Hotel Sittwe Ph: 21939 Palace Hotel 5 Main Road, Sittwe Ph: 21657 Sun & Moon Rest House Sittwe

Title:                         The Development of a Muslim Enclave in Arakan (Rakhine) State 

                                  of Burma (Myanmar)

Date of publication:  September 2005

Author/Creator: Dr. Aye Chan

Language: English

Source/Publisher: SOAS Bulletin of Burma Research, Vol 3.No. 2, Auturnn 2005, ISSN