history book (part 4,5)

SPECIMEN of ArtifactsMade of Various Metals

WETHALI THE LAND OF HISTORIC FINDS

PART IV

CONTENTS Pages

Chapte XV Specimen of Artifacts made of various metals 220-222

- Shong-Gyaw Shrine 223- Notable Artifacts 223-226

-Metal Vase displayed in Bangladash National Museum 227

- Stone Artifacts 228-247

- Bronze Artifacts 248-253

- Gold Artifacts 254

- Silver Artifacts 257-255

- Copper Artifacts 258-260

- Terracotta Artifacts 261

PART IV

CHAPTER XV

Specimen of Artifacts made of various metals.

Some notable artifacts obtained in ancient Wethali Land are:-(a) The Fat Monk Images Buddha in Dharmacakra mudra.(b) A table of auspicious symbols and a lustration pot.(c) A pair of Copper foot print by the name of ]puúorÜKPÖaumyvyg'}

(d) A copper plate Land grant(e) Inscribed bronze Bells(162)(f) A dedicatory (Cancient miniature bronze ‘ceti’ of Vesali)(g) Ancient bronze Lamp:(h) gold necklace(i) gold coins of Vesali(j) gold ring of Niticandra, gold locket

- Artifacts (a), (b) are preserved in Mrauk-U Museum

- Artifacts (c) was preserved at the residence of late U Oo Tha Htoon of Mrauk-U

- Artifact (d) was kept under the custody of Archaeological Department in Yangon

- Artifact (e 1) is preserved in Sittwe Buddha museum (Mahakuthala Monastry,Sittwe)

- Artifact (e 2), (g) were preserved by the relatives of late U San Shwe Bu (Hon. Archaeologist) in Yangon

- Artifact (f) is now preserved in the monastery of Tharlarwaddy village, Mrauk-U

- Artifacts (h, i, j) are kept by U Kaung San Kyaw, a gold suith of Mrauk-U

___________________________________________________________________________________* Mahakuthala monastary Sittwe

U Shwe Zan, B.Sc, B.C.S. 220

Buddha in Dharmacakra Mudra Kyauk-taw, Rakhine State

The Fat Monk Image Inscription on the back of the Fat Monk Image

aov’m*D&dawmifajcrS&&Sdaom jrwfpGmbk&m;u pE´mol&d,rif;tm;

w&m;jyausmufqpfvuf&myHk

ajrmufOD;? yef;aps;ajrmif;ae&mrS&&Sdaom

opöuyk&ydkufjArdætu©&mpmwrf;a&;xdk;yg

Adkufylbk&m;yHk

Wethali : The land of Historic finds 221

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SHONG - GYAW SHRINEShoung - gyaw Shrine, situated by

Thirichaung creek, an hour's walk west ofVesali, is no less famous than the Mahamuni.The present image in this shrine was cast in1924 to replace the original one believed topossess the likeness of Mahamuni, the onecarried off to Amarapura. Close to the south-ern part of the Shrine dismembered piecesof a mericulously - carved stone pedestal canbe found on a mound.

NOTABLE ARTEFACTSSome notable artefacts obtained in

the ancient land are:

Maniature bronze cati ofTharlarwaddy Village

e.1 e.2

E

F


Artefacts (a), (b), (c), (d) are preserved inMrauk-U Meseum.

Artefacts(e) was kept under the custody ofArchaeological Department in Yangon.

Artefacts(f1) is preserved in Sittwe BuddhaMuseum.

Artefacts(f2) & (h) are preserved by the rela-tives of the late U San Shwe Bu (Hon. Archaeologist)in Yangon.

Artefacts(g) is now preserved in TharlarwaddyVillage Monastery.

Artefacts(i) & (j) are now kept by U KaungSan Kyaw, a gold smith of Mrauk-U.


H Bronze Lamp Inscription from Vesali (c. 9th - 10th century A.D.)


A Gold Necklace, an excellent product of a gold smithbelonging to Wethali Age.

a0omvDacwf a&Tyef;wdrfvuf&mvnfqJGb,uf

(a&Tb,uf&&Sdaomae&mrSm a0omvDNrdKU? oif;uspfawmfawmifaemufbuf? aZmf*sDajrmifrS

1949 ckESpfu &&Sdonf/ ,if;ae&mwGif NcHvkyfpm;oluopfwdkuf&ef opfyifvJS&mrS &&Sdonf/)

at'D 520 u eef;pHcJhaom eDwdp`E´rif; trnf a&;xdk;xm;onfh

a&TvufpGyf - tav;csdef (20 *&rf)

A Gold Ring of King Niticandra (AD 520) and a Gold locket


A metal vase displayed in Bangaladesh National museum.

Vasent Chowdhury, an Indian Scholar and coin collector of Calcutta in his a rticle entitled "Indian Museum", stated that a metal vase inscribed about a land grant in Harikila Kingdom is nowdisplayed at National Museum of Bangaladesh in Dakka. It is interesting to note that the two per-sons by the name of Kula Candra and Ratna Candra were included among the donor lists. They weresupposed to be the decendants of Candra kings of Rakhine Wethali. It is also more interesting toremember that Rakhine Kawza date (R.E) was engraved as a privileged era which when convertedin to christian era was 715 AD. If we reconvert in to R.E by using the conversion factor 638, it willbecome 77 R.E which was happened to be coincided with reign of Theinga candra of RakhineWethali period as recorded in Rakhine chronicles. But that particular date was coincided only withthe Thuria Kethireign of 3rd Dhanyawaddy as recorded by Phayre and European scholars which isalmost impossible. It shows, phayre and European scholar's dating are improper and unacceptable.Here, the comparison of spans between two sides are as follows:

Arakanese(Rakhine Scholar) Phayre-Europeans Difference 454 years 230 years +224 years

Inscribed metal Vase,National Museum, Bangladesh.


I. Stone Artifacts

(1) Miniature stone stupas Stone stupa with nitches Stone stupa with Inscription from Thalagiri Hill. Yedhama verse on miniature stone stupa from Thalagiri Hill Miniature stone stupa from Meechaungwa(1) Miniature stone stupa from meechaungwa

Yedhamaa Verse on miniature stone stupa(2) from Meechaungwa(2) Mahamuni Sculptures Yaksa General Pannada Naga King of Mahamuni Shrine Nagi of Mahamuni Shrine Diad Triad(3) Relief Sculptures found on the Thalagiri Hill Buddha in Dharmacakra Mudra, Kyauktaw Carving of Bhumisparsa Mudra Carving of karana Mudra Yedhamma Verse recited by Shun Atthazi Mudra of Mahaparinivana A noble figure most probably King Sanda Thuria(4) Stone Pillar of Wethali Ananda Candra inscription Pillar(5) Some interesting Stone Slabs Inscription stone slab yielded from mound four of Wethali excarvation (a) Triangular stone slab Inscription from Wethali moat (b) A bull fragment yielded from mound (4) of Wethali excarvation (c) Sima Pillars yeilded from mound (5) of Wethali excarvation


rk'fwuJqif;wkrsm;yg&Sdaom

ausmufpxlyg

yHk(6)

ausmufpma&;xkd;ygausmufawmf

aov’m*D&dawmifrS&&Sdaom ausmufpxlyg

yHk(7)

a,"r®m*gxma&;xkd;ygausmufpm

Yedhmma verse on miniature stone stupa from Kyauktaw Hill


Miniature stone stupa 1from Meechaungwa

Yedhamma verse on miniature stonestupa 1 from Meechaungwa

ausmufpma&;xdk;yg ausmufawmf rdacsmif;0rS &&Sdaom

ausmufpxlyg

Miniature stone stupa 2from Meechaungwa

Yedhamma verse on miniature stone stupa 2 from Meechaungwa

ausmufpma&;xdk;yg ausmufawmf rdacsmif;0rS &&Sdaom pxlygaemufwpfql


;

Mahamuni Sculptures - r[mrkedukef;awmfrS ausmufqpf½kyfrsm;

Yaksa General Pannada ,u©aoemywdyem'

Legible inscription of the Yaksa General Panada

r[moQL&d,oQ`E´a&m? emraemosA¨'gaeyu&aw (ouúw)


r[mrkedukef;awmfrS em*bk&ifESifh bk&ifrausmufqpf½kyf<uif;

Nega King of Mahamuni Shrine

Nagi King of Mahamuni Shrine


r[mrkedukef;awmfrSESpf½kyfyl;ESifhoHk;&kyfyl;ausmufqpfvuf&myHkrsm;


SALAGIRI HILLFive miles west of Mahamuni lies Kyauktaw Pagoda on top of Kyauktaw Hill erected by a queen

of the Laungret dynasty (1237 - 1401 AD). Within its precints, and ancient stone inscription in theNagari character was discovered by Dr. Forchhammer. Known as Salagiri, this hill was where the GreatTeacher came to Rakhine some two thousand and five hundered years ago. Standing on this hill theBuddha was said to have pointed out to his disciples the place where be had spent his earlier births. Thehill studded with pagodas offer a horizon-sweeping view of the rice plains of Dhannyawady.

RELIEF SCULPTURES FOUND ON THE SALAGIRI HILLSomewhere from the eastern part of the hill a stone image in Dhamma-cakra-mudra, now kept in

the Mrauk-U Museum, was found earlier in 1923. This relief sculpture found on the Salagiri Hill repre-senting Buddha preaching King Canda Thuriya (slab. A) belong to 5th century AD. This is the period ofthe famous Candra dynasty mentioned in Ananda Candra inscription of Shitethaung Temple, Mrauk-U.

Five more red sandstone slabs with the carvings were found close by to the south of this SalagiriHill in 1986. They are the same type as the single slab found earlier in 1923.

Carving of slab (1) represented a Bhumispars mudra of Buddha which was the meaning of Maras attackand Bodhisattva's Enlightenment.



Carving of slab (2) represented a Karana mudra of Buddha.Carvins of slab (3) depicted one of the scenes from the life story of the Lord Buddha. The two deers at

Buddha's feet were the symbol of the deer park and the two figures near them represented U Pathita, Thariputradesignate, who was being absorbed in the Ye Dhamma verse recited by Atthizi Mahatere, the youngest ofBuddha's five diciples in front to the Blessed One in Dhammacakra mudra.

Carving of slab (4) represented the Lord Buddha lay down on a couch spread between two Sala treesby Ananda. He lay on his right side like a lion with one ley placed on the other. The trees burst into blossomsalthough it was not the flowering season and the spirits hovered round the bed. It was a mudra of Mahaparinirvana.

The slab (5) carries the sculpture of a noble man whose headdresses and decorations in the upperportion of the dress itself bear strong resemblance to the Canda Thuriya figure carved in the slab (A). Thissculpture may therefore be assumed as the figure of King Canda Thuriya of Dhanyawaddy, who was thepatron donor of the Great Mahamuni Image.

The newly - found slabs are now kept under the custody of the Mahamuni Trustee Committee.

Aerial view of Vesali


Relief Sculpture found on The Salagiri Hill" Some where from the eastern part of this hill a stone image in Dhamma-cakra-mudra, now kept in the

Mrauk-U Museum, was found earlier in 1923. This relife sculpture found on the Salagiri representing Buddhapreaching King Candathuria (slab2) belong to 5th century AD. This is the period of the famous Candra dynastymentioned in Ananda Candra inscription of Shitethaung temple, Mrauk-U.

Five more red sandstone slabs with the carving were found close by to the south of this salagiriHill in 1986. They are the same type as the single slab found earlier in 1923.

Carving of slab(3) represented a Bhumispra mudra of Buddha which was the meaning of Mara'sattack and Bodhisattav's Englightenment.

Carving of slab(4) represented a Karana mudra of Buddha.Carving of slab(5) depicted ont of the scenes from the life story of the Lord Buddha. The two

deers at Buddha's feet were the symbol of the deer park and the two figures near them representedUPathita, who was being absorted in the Ye Dhamma verse recited by Atthizi Mahahtero, they youngestof Buddha's five disciples in front of the Blessed One in Dhammacakra mudra.

Carving of slab(6) represented the Lord Buddha lay down on a couch spread between two Salatrees by Ananda. He lay on his right side like a lion with one ley placed on the other. The trees burst intoblossoms although it was not the flowering season and the spirits hovered round the bed. It was a mudraof Mahaparirvana.The Anandacandra Inscriptions Pillar

This pillar, a monolith inscribed with Sanskrit stanzas and housed in a grille structure on the lest side ofthe main stairway of the Shitethauhg Temple,may be considered as the earliest history book in Myanmar.Originally the pillar was in Vesali from where it was moved here by King Mong Ba Gree (also called MongBong), the 13th King of the Mrauk - U Dynasty, in 1536. This square pillar rises 3.3m(9ft 7in) from groundand its each side is 0.7m 92ft 4in) broad. The material used is the fine-grained sandstone common atDhanyawaddy and in the early sculptureof Vesali. three of its four faces are inscribed.

The eastern face has about one hundred lines of illegible inscriptions which contain accounts of earlierdynastics. This script closely resemble that of the 6th century Gupta copper plates of Bengal and like the earlierof these, retains some 5th cnetury characteristics. 5th century forms are noticed in the vowels. The inscriptionmay therefore be palaeographically dated to the end of the 5th or beginning of the 6th century, and waspresumably written during teh reign of either Bhumicandra or Bhuticandra, who ruled between 489-520 AD.It is evident that script had been in used for sometime before possibly for as long as a century.

Vesali Pillar


The archaeological evidence from this period suggests that this was the time of the transfer of thecapital from Dhanyawaddy to Vesali.

The Western face inscription has 72 lines of text whcih is the most important one and is alos themost read portion of all. It is a prasasti of King Anandacandra who ruled Arakan about 720 AD. {In thechronicles Anandacandra is known as Htulacandra who may be credited as the Asoka of Arakan(Rakhine)Vesali}. The inscription was recorded in 51 verses, describing the King's (Anandacandra's) ancestral rulers.

Dr E. H. Johnston* and Dr D. C. Sircar** dated this, palaeographically to be the beginning of the8th century AD. Dr Johnston's readings reveal a list of kings which he considered reliable beginning from theCandra Dynasty.

The first part of the inscription contains three sections and quotes the names and ruling period ofeach of the kings who were believed to have ruled over the land before Anandacandra. The first of these threesections deals with kings who ruled for a total of 1016 or 1060 years altogether. We may cite this section as theFirst Period.

The First Period Table I

No Name of Kings Length of Reign Dr Sircar's Tentative Assignment1 Lost 120 638 BC2 Lost 120 518 BC3 Lost 120 398 BC4 Lost 120 278 BC5 Bahucali 120 158 BC6 Raghupati 120 38 BC7 Lost 120 82 AD8 Candrodaya 27 202 AD9 Annaveta kings 5 229 AD10 Lost 77 234 AD11 Rimbhyappa 23 311 AD12 Kuverami 7 334 AD13 Umarirya 20 341 AD14 Jugna 7 361 AD15 Lanki 368 AD

The second section deals with the Candra kings, sixteen of whom (though only 13 kingswere mentioned) are tated to have ruled for a total of 230 years. We may call this section as the SecondPeriod.

* Dr E.H Johnston - An Englishman, Professor of Oriental Studies of Bailiyaw Colluge, Oxford University, England.** Dr. D.C. Sircar, former Superintendent of Archaeologicl Department of India.


The Second Period Table II

No Name of King Length of Reign Dr Sircar's Tentative Assignment 1 Dvencandra 55 370 AD 2 Rajacandra* 20 425 AD 3 Kalacandra 9 445 AD 4 Devacandra* 22 454 AD 5 Yajnacandra* 7 476 AD 6 Candra-bandhu* 6 483 AD 7 Bhumicandra* 7 489 AD 8 Bhuticandra 24 496 AD 9 Niticandra* 55 520 AD 10 Viracandra* 3 575 AD 11 Priticandra** 12 578 AD 12 Prthvicandra* 7 590 AD 13 Dhrti* 3 597 AD

The last of the three sections deals with the family to which Anandacandra belonged ansquotes the names of the eight predecessors stated to have ruled together for 199 years and 9 months. Wemay call this section the Third Period.

The Third Period Table III

No Name of King Length of Reign Dr Sircar's Tentative Assigment1 Mahavira 12 600 AD2 Vrajayap 12 612 AD3 Sevinren 12 624 AD4 Dharma sura 13 636 AD5 Vajrasakti 16 649 AD6 Dharmavijaya* 36 665 AD7 Narendravijava 3 701 AD8 Dharmacandra* 16 704 AD9 Anandacandra 9 720 AD

Note: We are in possession of coins struck by the Kings marked with asterisk* mentioned in Table II & III.

Priticandra marked with asterisks** mentioned in Table II sturck both silver and goldcoins.Sri Sanghagandacandra, a ninth century King also struck silver coins.

The second part of the inscription is an eulogy of Anandacandra recounting the pious activities inthe first nine years of his reign. From this we can conclude that the inscription was apparently engraved in theninth year of the king's reign. He was evidently a Buddhist by personal religion and he calls himself as anUpasaka, but following the Buddhist tradition of religious tolerance he did not neglect the Brahmans in hisdisplay of liberality. In the inscription (v45) Anandacandra is presumed to possess qualities "like Karna inbounty and also Yudhisthira in truthfulness, Pradyaumna in beauty and like the Sun on earth in splendor."

Many monasteries named Anandodaya have been built (v47). There have been made goldand silver caityas containing the relics of the Buddha (v48). There have been images of the Lord of Sages


(Buddha) composed of brass bell metal and copper (v49). There have been made many pleasing (and)well executed images of the Buddha (Sugata) made of ivory, wood, terracotta and stone (v50). Innumer-able clay caitya models and also books of the Holy Law have been caused to be written by the good kingin large numbers (v51). He has out of reverence given many robes and copper bowls to monks comingfrom diverse places (v54). The King has also dug two delighful wells named after the monastic commu-nities called Pundinga and Soma.

The Candra Dynasty mentioned in the second section began in the fourth century. Out ofthe list of the thirteen kings of this dynasty we are now in possession of coins struck by ten kings (seetable II). These early coins are all of silver except the coins of Priticandra (11th King of the secondsection) 578 AD who struck both silver and gold coins.

In addition to the different coins belonging to different kings of this dynasty (2nd period)two epigraphic records of kings Niticandra and Viracandra were also found at Vesali about the year1956, King Dhrticandra was the last of the illustrious candra kings of Rakhine Vesali.

The third period begins with Mahavira who was stationed as Governor at Purampurace,the sea port and western gate of Rakhine. After the death of Dhriticandra in AD 600 Mahavira was calledupon to succeed him. The former died in AD 600 and the latter succeeded the throne in the same year.There is no gap in between. The names of the two kings on the list of this period tallies with the coinsfound in that area. They were Dharmavijava and Dharma candra. A Dhamaraja coin similar to the abovementioned two coins are also collected. There is no claim of thrones belonging ot either side of inscrip-tion and chronicle records yet. Since the two names Dhamaraja and Dhama Sura are quite colse to eachother, it can be presumed as that of Dhama Sura coin. It is possible to claim that Dhamaraja is thealternative name of Dharma Sura.

By refering to the famous 8th century verse "Thein Kan Maintwin" composed by ThuwunnaDevi Saw Prai Nyo, a poet Queen of Theinga Candra of Chronicle side, who was supposed to be DharmaCandra in inscription side which was coroborated by other lullaby and Table III or Third period ofWethali in the Anandacandra inscription pillar, we obtain some important informations as follows.

(1) There were eight numbers of Royal Seats in Vesali Third period (Please see the familyTree) (2) serial no(8) the Dharma Candra was a cousin brother as well as husband of Saw Prai Nyo, andNaren dravijaya was her own brother. (3) Anandacandra was the son of Dharmacandra and Saw PraiNyo in inscription side where as Sula Sandra was the son of Theinga Sandra and Saw Prai Nyo inchronicleside. Since the two couples were the same ones, one candraw a conclusion that. Annadacandra andSulasandra were ownbrothers.


Family Tree of Mahavira ( Table III)

1. Mahavira ( V. 33 ) A.D 600

2. Vrajyap ( V. 34 ) A.D 612

3. Servinren ( V. 35 ) A.D 624

4. Dhamasura ( V. 36 ) A.D 636

Elder Son Younger Son

5. Vajasakit ( V.37 ) A.D 649 6. Dharmavijaya ( V.39 )A.D 665 ( V.38 ) ( V.40 )

Son Daughter

7. Nerendravijaya ( V.41 ) Saw Prai Nyo Son AD 701 8. Dhama Candra [ ( V.42 ) A.D 704 ] *Dhama Candra Thuwurna Devi

( V.43 )

9. ( V.44 ) A.D 720-729 *Ananda Candra Sula Candra ( V.45 )

10. A.D 729+10 *Sula Candra Sandradevi

11. A.D 775 Ahmratu ( do )

12. A.D 782.799 PePru ( do )A.D 799-A.D 800

Nagaton Nagaton13.A.D 800 - A.D 824( A.D 824 - 6 ) - A.D 818

*NB6. Dharmavijaya, 8. Dhamacandra, 9. Ananda Candra. 10. Sulacandra (SulaMaharaza) coins are allready col-

lected.


3. Stone Slab Inscription from Mound No.4 of Vesali (Vol.II. PI.V)An inscription 14th belonging to the same as that of the Surya Stone Image inscription from

Shin-nye-det-taung, is the Stone Slab Inscription from Vesali. the inscription was discovered from MoundNo.4, near the village of Thallawaddy in course of an excavation conducted by the ArchaeologicalDepartment of the Union of Myanmar in the early eighties of the last century. The inscription wasengraved on a slab of sand stone and it measures 10" in length 4" in breadth and 7" in thickness. Thereare seven lines of writing in the inscription. The script of the inscription resembles to that used in theGupta period in India about 5th-6th century AD. The language is Sanskrit. At present the inscription isdeposited at ADMC in Yangon.

The inscription records the meritorious deeds of apparently, the parents of the donor. Consider-ing that the world is like a ditch full of mud the donor expressed the wish that all other beings, like hisparents, may attain marit as a result of having followed five and other moral precepts. The first two linesof the inscription consists of the well known 'Yedharma' verse also known as the Pratityasamutpadagatha.The verse served as a primary necessity in every act of dedication in order to sanctify the proceedings ofthis sort of acts. Innumerable inscriptions, engraved on slabs of stone or other materials, many of which,however, were fragmentary in nature, are found almost everywhere in Arakan, specially in Arakan'scountless pagoda. Turning now to the formation of the scripts in this particular inscription, it is foundthat the form for a has a curve downward at left with vertical at right Initial vowel from for e is of atriangular type, tapering downwards the right base. The approach to the formation of scripts in regard toconsonants in this inscription is similar to those found in the inscription of the Vesali period.


a0omvDNrdKUa[mif;rS wl;azmfawGU&Sdaom EGm;wifyqHkESifhtaqmuftOD;

yHk(33)


A 6th century stone inscription inscribed with Yedhamma verse (mound No.4)a,"r®ma[wkjyb0ga&;xdk;ygouú&mZfausmufpmwpfcsyf

(a0omvDwl;azmfrI\&vm'fwpfck)

70'x50' interior hall of a building outlined by sima pillar (mound No.5)odrfwdkifrsm;ESifh qif;wkawmfrsm;yg&Sdaom odrftaqmuftOD;

(a0omvDwl;azmfrI\&v'fwpfck)


4. Bronze Lamps: (a) A lady figure lamp inscribed with Rakhawana Inscription donated by Aryana. (b) Lamp decorated with Bird figure. (c) Lamp decorated with Animal figure.


II Bronze Artefacts

(1) Buddha Images (Wethali Phara gri) (a) A standing figure of Buddha with his right hand raised and the palm turned to the front

with figures directed upwards. (b) Bhumisparsa Mudra Legs crossed. (c) Dhayana Mudra - Legs crossed.

(2) Bronze Bells (a) The Caitya Bell (Ahpaung daw Dettaung Ceti) (b) The Monastry Bell (Pring Daung village)

(3) Miniature Caity and Temple (a) Bronze Caity nitches in four face with sitting Buddha Images. (b) Miniature Architectul design of Maha Bodhi Temple. (c) Miniature Caity - nitches in four faces with sitting Buddha Image from Thalawaddy village. (d) (do) from Htamarite Village Mrauk-U.

The great image of Vesali & Buddhist synod hill.The 17th high Great Image of Vesali, carved of a single block of sand stone, rests on a hill half a

mile north of the palace city. It was built in 327 AD, the same year that Vesali was established. Lying eastto the Great Buddha is the 70ft high Sanghayana or Buddhist synod hill. A Sanghayana was held by thecombined efforts of one thousand Sri Lankan monks and another one thousand Arakanese monks duringThiri Dhamma Wizaya's rule in 638 AD.

The Crown Princess mansion lies to the north of the people. Close to the Western Palace Citywall on the Rann-chaung tributary stood the stone piers that helped earn the name of the Stone Pier City.


III GOLD ARTEFACTS

(1) gold Necklace(2) Niti Candra gold ring & gold locket


Silver Artifects

Silver coins struck by Wethali kingsPlease see Pages (184), Part (III),


IV Copper Artifacts

(1) Copper Plate Land grant(2) A Tablet of Auspicious Symbols and copper Lustration Pot.(3) A pair of Buddha Foot Point made of copper - Wethali period.


Terracotta Artifacts

1. Eight Scenes plate of Rakhine(Arakan).2. Ten seenes plate of Rakhine(Arakan).


PART V

LITERARY HERITAGES

WETHALI: THE LAND OF HISTORIC FINDS.

PART V

CONTENTS Pages

CHAPTERXIV Literary Heritages 262-Maida Pinna Mawkun hinger (Minister Maida Pinna of 8th century) 263-Thein Kan Maintwin Ratu (Thuwunna Devi, Saw Pri Nyo) 263-264-Byee Thonseithone Lone Hledaw Than (8th century poet) 264-265 (Minister Dhamazeya)

-Some Justifications about Wethali, a single Rakhine Dynasty existing between Fourth and nineth century & Mahamuni Sculptures 265-274

- Wethali Eycavations 275-278- Apreciations and tragic end of Wethali 279-280

-Maida Pinna Mawkun Linger(ar"ynmarmfuGef;vuFm) 281 -Theinkanmaintwin Ratu(odefuefrdefwGifosdK;vdkuf&wk) 282 -Byee Thonseitthone Hledaw Than(Asnf; 33 vHk;&cdkifvSDawmfoH) 283-284

-Snonymous 285 -List of Illustrations 286-297

-Biblography 298-299 -Glossary 3 00-304 -Clarifications of Some Relavent Topics. 304-311 -Foundamentals of Theravada Buddhism 311-315 -Theravada Buddhism 1 316-317

- Index 318-321

PART V

CHAPTER XIV

Literary Heritage

Outstanding Rakhawana literatures found in Wethali Periods are:-(a) Maida Pinna Mawkun Linger - Poet - Maida Pinna(b) Theinkanmaintwin Ratu - Poet - Thuwunna Devi , Saw Prai Nyo.(c) Byee thonseitthone Lone Hledaw Than - Poet - Damma Zeya minister

Please see page(283) (284) & (285/286)(1) Composer of Maida pinna Mawkun linger was Minister Maida Pinna of early 8th century A.D. Bylearning that verse we came to know about the importance of cancellations or alterations of Eras in periodisationof Rakhine History. We learn also about the eras in use in early Rakhine History.(A) Eras

(1) Koke the min Era(2) Maha Era(3) Thathana Era or Religious Era(4) Kawzar Era or Rakhine Era

(B) Alteration or Cancellations of EraFourt times of Cancellation or alteration of eras were observed throughout the history, Firstly. The

cancellation of Kokethamin Era 8645 at the time of Rala Maru rule. Rala maru was the 24th king of KammaRaza (or) kanrazagri dynasty Cancellation of 8645 were also done by Bodaw Einsana (grand father of GuadamaBuddha from mertenal side). We gain also the knowledge of Buddha's life. Bodistava Theitdatha prince wasborn in Maha 68 renunciation in Maha 97, enlightenment in Maha 103 and Maha Parinibana in 148 Maha. Itis also learnt that, Canda Thuria, the founder King of 3rd Dhanyawaddy was born in 72 Maha, ascended toRakhine Throne in 97 Maha and passed away in 149 AD. Its seems both Guatama Buddha and Candra Thuriawere living together within the Maha Era, that means, Guadama Buddha and Canda Thuria were contempo-rary to each other.

The date of Maha Era 148 was cancelled for 2nd times by king Azartathet of mijjma and Canda Thuriaof Dhanyawaddy simulttaneously and new eras of Religious Era one and new Rakhine Era one as parallel ofEras. We also noticed that Canda Thuria died in Kawza 2 as well as Religious Era 2. That means Canda Thuriapassed away one year after the Buddha's Parinabana.

Again, it is learnt that 3rd and 4th cancellation were took place in 609 kawza during the Thuriaseitara reign, 16th king in the line of Canda Thuria dynasty and 32nd king. Line of the same Dhanyawaddyking and also the king of Thiri Candra (or) Damma Wizaya of Wethali period, took the fourth and the lastcancellation of the R.E or Kawza 560 and fresh Kawza or Rakhine Era began. Since no cancellations weredone in Religious Era, the Religious Era become 609+560=1169 in the last cancellation date. Religious Era1169 is called Dartudikar in Buddhawin Text. That means the years counted on the final cancellation date is1169 years less than Religious Era Date. By calculation of Christian Era date that corresponding Christian datebecame 638 AD in Kaliyug Calender dating system and 677 AD in Vikram Sambwak dating system. Thatmeans two date of 638 AD and 677 AD became conversion factors of Rakhine(Arakanese) Era into ChristianEra respectively.


MAIDA PINNA MAWKUN LINGER

(1) In ancient days, since Wethali period, we have many outstanding literatures like Maida PinnaMawkun Linger, Theinkan Maintwin Ratu and Byee thonsaithone Lone Hledawthan Kabyar (Boat song) ofthe Wethali period, Thazwalai Kabyar and Lawkathara pyo , Rakhine Minthamae Ayechun and MahamuniNigoneywa of Mrauk-U Period. Most of them are written in verse describing in connection with Rakhine(Arakan) ancient history and periodization in one way or other.

Among those literatures, the most remarkable one is Maida Pinna Mawkun Linger, an early eight centuryverse composed by the learned minister Maida Pinna. By reading or reviewing this verse, we came to knowabout the periodizations of ancient Rakhine(Arakanese) History clearly. We have also gained the knowledge ofcancellation of Eras and many essential points like Buddha synod, sponsored by king Thiri Sandra (a) ThiriDamma Wizaya of Wethali period and also facts about 4th or the last cancellation date of Rakhine(Araknese)History and at the same time we came to know the beginning days of new fresh kawza era which happened tobe started from that very point (Note third cancellation took place in the reign of Thuria Seitra in Kawza 609and the addition 3rd and 4th dates 609+560=1169 which was called as Dartudika in Buddhawin text.

Out of those four times of cancellations mentioned in this verse, firstly Ralamaryu, the 24th king inKamrazagri regime and Bodaw Einzana of Myitzima simultaneously cancelled the ancient Kokethamin Era8645 to 2 and started a new era called Maha Era. In this era, Guatama Buddha was born in 68 Maha gainedenlightement in 103 Maha and attained Nibbana in 148 Maha era. Again King Azarthathet of Mtitjma and KingSandathuria of 3rd Dhanyawaddy simultaneously cancelled the 148 Maha for the 2nd time and started morenew eras Religious era(1) and Kawza era (1) simultaneously. Since the dates of birth and death of Sandathuriawere in the same Maha era 79 and 149 respectively, it is clear thing to say that Guadama Buddha and kingSandathuria were in contemporary positions.

According to Professor R.D Benerji of Benerese University of India. Gudmana Buddha's date of Birthwas in 7th century B.C and passed to Nibbana in 6th century BC. So also since King Sandathuria's birth anddeath were within the maha corresponding dates of Christian eras became 7th/6th century B.C respectively.So it was quite obvious to say that Guadama Buddha and Sandathuria were contemporary to each other in thesame era. On the contrary it is a pity to say that Sir Arthur P. Phayre one of the most well known figures of thosedays, ignored such cancellations and he glaringly recorded the Rakhine history with make shift periodizationswhich is still in used by present scholars. Phayre falsely claimed the date of acession of Candrathuria as 146A.D ending date of 3rd Dhanyawaddy and starting date of Wethali as 788 A.D and so on up to the end ofMrauk-U period. That shows the two recordings of Rakhine(Arakanese) Scholars and Phayre were in contra-dictory to each other so much. Moreover Pharyre adjusted and shortened the span of Rakhine (Arakan)periods so glaringly that it become all upset in the status of RakhineArakanese) Dynasties very much in deed.

So we can conclude that if we constructed the ancient Rakhine(Arakanese) History and properperiodizations it is quite obvious and essential to refer Maida Pinna Verse is a must.

(2) The earliest written record on the Arakan(Rakhine) - Bengal relations in Wethali period werementioned in the lyrical verse, known as "Theinkan Main Twin. It composed about the King Thiri Sandra ofWethali (665 - 701 AD) who sent the Crown prince. Theinga Sandra to capture the kingdom of Bengal.Because of refusal of annual tribute and tried to wage a rebellion against the Rakhine, this Bengal region wasruled by a shalton king of shalton dynasty. It might be regionalty based imperial state patrorizing either Buddhistor a revitalized Brahmanisalin. Theinga Sandra occupied the regin and stayed there for 3 years with shalton twodaughter where were offered to him by their father shalton.


1. This verse was the oldest one not only in Rakhine but also in Myanmar literature. The composer Suwunnadevi(Saw Prai Nyo) was the Queen of the Crown Prince Theinga Sandra. She composed about her lines andlongings and requesting to her husband who stayed there for 3 years.2. Shalton king was pronounced in Rakhine as Thuria Tain king (Sakkainda, Ashin 1998). Westernregion of Rakhine, Rakhine Magazine No: (18) pr 43-47.3. Name of two daughters of Shalton were Damsamajali and Durali.

Composer of Theinkan Main Twin verse was Thuwunna Devi Saw Prai Nyo, a poet Queen ofTheinga Candra (a) Damma Candra in Rakhine chronicles and Ananda Candra inscription respectively.By studying the Ratu of Saw Prai Nyo, the most essential point we observed were a family tree of Mahawiharathe ruler of Table III of Anandacandra inscription side. Saw Prai Nyo discribed about the ruling lines ofEight successive kings where her cousin or husband king Damma Candra in chronicles sides calledTheinga Candra stood as last Monarch in the acendency. The family tree of king Mahavira, the great greatgreat grand father. [Please see Page (267)]

Again, continuation of family trees shows that Ananda Candra, the author of Wethali inscriptionswas the son of Dhamma Candra and Saw Prai Nyo, the 9th king on the ruling line of the family tree.

Moreover we learnt from chronicle records that, Saw Prai Nyo was the Queen of Theinga Candra andtheir son was Sula Candra . Logically speaking since Saw Prai Nyo was the common Queen of Dhama Candraand Theinga Candra, we can draw a conclusion that the two names were definitely one person only. Thatmeans Dhamma Candra of Inscription side is the same person of in the name of Theinga Candra in chronicleside.

So also, Ananda Candra and Sula Candra were the children of common parents, it was sure to say thatthe two children should be either same person or the two brothers of same parent. By reading or assessing thecomperison table recorded in annexture(5), Page 193 of Part II of this book, King Ananda Candra continuedto rule Wethali 10 more years after 9 years of engraving time of inscription on the pillar i.e, Ananda Candrareigned 19 years before the Successor King Sula Candra.

N.B CalculationsBy studying the addition of ruling years in date column is 85 years.

Ruling years on Kawza column is 95 years.The different of ruling years = 10 years.since the time of his reign is 9 years the addition of 9+10=19 years ie the total number

of year of reigns by king Ananda Candra 19 years is the king evidently extended 10 more years before his death.

Byee thonsetthone Lone Hledaw Than (Boat Song) were composed by minister Dammazeyain later partof century. This boat song was recited by rowers of Royal boats when the monarch and follower took theexpedition to Tagaung in upper Myanmar for Medical treatment to cure his suffering of severe headache. It wasalso said that the Sula Candra met the stormy weather and drowned in the sea near Nargris Bay. It is a tragicincedants of the Wethali people. Being un acceptable of such incidants, Sanda Devi, the widow Queen disallowed those people to reenter the head quarter, the Wethali city.

The Dammazeya and many followers proceeded up streams of Kaladan River and made settlement inTripura area for rest of their lives.

Briefly, it was the time of composing, that boat song and also to be claimed that alphabet with 33consonant or Rakhine Ackhara from Ka to Ah. One of the consonants Sa (0) represent as king Sanda Thuria,the founder of 3rd Dhanyawaddy was popularly mentioned out of those 33 consonants of Rakhawunna.

After all, we are in the know and sure to say that writing of Rakhawunna were initiated at the very pointof time.


1. As we know Wethali is one of the mostwell known periods of ancient Rakhine(Arakanese)History. It is also called in Chronicle ofRakhine(Arakan) as Kyauk-Hle-Ga city becausefounder King Dven Candra (a) Taing Candra, sonof Surya Ketu, the last King of Third Dhannyawady,built a stone pier, about one mile in length on thebank of the River Randha Nadi. The city became anoted trade port to which as many as a thousandships from abroad came annually.

2. We understand that, the first excavation (pro-cess) was (taken place) in the old site of Wethali inthe years between 1981 and 1984. That was on thearea around aerial photo site of Wethali. (Accordingto) U Nyunt Han of Archaeological Department, (nowDirector General of the same Department), who con-ducted that particular excavation., remarked thatWethali existed in between 4th century and 9th cen-tury, (Special issue of Rakhine State council Maga-zine published in 1984.)


Moreover, the development of Rakhawunna alphabets were really precious heritage of

Rakhine(Arakanese) people.Also, Maida Pinna Linger (verse). Thein Kan Main Twin Ratu, and Byee Thonsetthone Hledawthan

Boat Song of really an excellent achivement in literature in Rakhine(Arakan) since the dated of Wethali laterperiod. Once again and under the threat of invading barbarians the people get united. In 794 A.D. NgaminNgaton (Saw Shwe Lu), son of Sula Candra and Queen Sandadevi avoid prosecution by Mrung Chief hadbeen in hiding, recovered the throne and ruled the country from the city of Sambwak. After the death ofNgamin Ngaton his step brother Khatta Thaung was enthroned. The new king shifted his seat to Sambwak andVesali got lost into oblivion.N.B

The Sambawak dynasty had a life span of only 24 years: The seat of goverment then shifted to newersites on the bank of the Lemro river with long line of the Lemro kings ruling for 612 years.

Some Justifications about Wethali, a Single Rakhine Dynasty existing between Fourth and Ninth Century

SHWE ZAN

Dates of Buddha's Birth and Death (by R.DBenerji)3. "The dates of Guatama's birth and deathare very important for students of Indian History,because an era was reckoned from his death, andis used by the Buddhists even in Burma(Myanmar/ Rakhine), Siam(Thailand) and Ceylon(Srilanka). The dates of the earlier events in thehistorical period in Indian History are also givenin reference to Buddha's death".4. As said above by Benerji, it is also veryimportant to our country for the same reasons.5. Generally speaking, we have so far, notedtwo kinds of Dynastic records in our AncientHistory,especially from the later part of secondDhannyawady up to the end of Wethali. The firstone is the dynastic lists mentioned in the RakhineChronicles and the other is the records inscribedin the Western face of Shitethoung pillar.6. As stated by Benerji, we came to knowthat an era is reckoned from the death of LordBuddha, there was an era called Maha whichwas the out come after the alteration of theancient era of Kokthamin 8645 to 2 by BodawEinzana (grandfather of Guatama Buddha fromthe matermal side.) It was in Bodaw Einzanaor Maha era that Guatama Buddha was born,renounced the world, attained enlightment andpassed to Nirvana. King Sandathuria, thefounder of the Third Dhannyawady and origi-nal Donor of the Mahamuni Image, also (tookbirth) in this era, became king and died. (Inother sense, the two were contemporary toeach other.) In fact, Guatama was born in 68Maha BC 572, renounced the world in 97 MahaBC 543 attained enlightenment in 103 Maha BC537, Parinirvana. So also, Sandathuria was bornin 72 Maha BC 568, ascended to the throne in97 Maha-BC 543 died in 149 Maha-BC 491 or2 Religious era.7. We learn from the MaydapyinnyaMawkun Linga that Rakhine King Ralamaryu,24th in line of Kanrazargri or Kammaraza Dy-nasty and Sandathuria followed the altertionof two eras successively as done by Bodaw

Einzana and Azartather. Moreover, Sandathurianot only accepted the Religious Era 1, but he si-multaneously started a new Kawza Era 1.8. We further understand that KingSandathuria passed away one year after theBuddha's parinirvana. That is in other senseSandathuria died in 2 Religious Era or 2-KawzaEra i.e in BC 491.9. After the second cancellation of era byKing Sandathuria, there were still two morecancellation of eras (awaiting to be done) inRakhine era. The Third alteration took placeon 609 Kawza during the Thuria Seitara, 16thking after Sanda Thuria and the fourth and thelast cancellation took place on 560 Kawzaduring the reign of Thiri Sandra of Wethali,32nd king after Sandathuria also known as orThiri Dhamavijaya, 19th king in the inscrip-tion list.10. We have yet one more interestingRakhine verse to refer to that is no other thanTheinkan Maintwin Ratu, an early eight cen-tury verse composed by Thuwunna devi SawPrai Nyo, the famous poet Queen of TheingaSandra (a) Dharmma Candra. According toMyanmar Sar Nyunt baung Part 1, i.e consoli-dated Myanma literature published in (1991),this verse is said to be the earliest one in wholeof Myanmar listerature.11. This verse, collaborated with Table IIIor Third period of Ananda Candras Inscrip-tions and other chronicles like those of RambraiTaunkyaung Saya Daw. Sandamarlar Lingara,we obtained more insight into the Political His-tory of Rakhine(Arakan), especially about in theWethali period and Royal family affairs of thatperiod. To materialise these informations it is quiteessential to draw a Royal family tree chart asfollows.


Family Tree of Mahavira ( Table III)

1. Mahavira ( V. 33 ) A.D 600

2. Vrajyap ( V. 34 ) A.D 612

3. Servinren ( V. 35 ) A.D 624

4. Dhamasura ( V. 36 ) A.D 636

Elder Son Younger Son

5. Vajasakit ( V.37 ) A.D 649 6. Dharmavijaya ( V.39 )A.D 665 ( V.38 ) ( V.40 )

Son Daughter

7. Nerendravijaya ( V.41 ) Saw Prai Nyo Son AD 701 8. Dhama Candra [ ( V.42 ) A.D 704 ] *Dhama Candra Thuwurna Devi

( V.43 )

9. ( V.44 ) A.D 720-729 *Ananda Candra Sula Candra ( V.45 )

10. A.D 729+10 *Sula Candra Sandradevi

11. A.D 775 Ahmratu ( do )

12. A.D 782.799 PePru ( do )A.D 799-A.D 800

Nagaton Nagaton13.A.D 800 - A.D 824( A.D 824 - 6 ) - A.D 818

*NB6. Dharmavijaya, 8. Dhamacandra, 9. Ananda Candra. 10. Sulacandra (SulaMaharaza) coins are allready col-

lected.


13. "Mahavira belonged to the Royal fam-ily of Dhriti Chandra. During the reign,Mahavira was stationed as Governor atPurampura (Purapura), the sea-port and West-ern gate of Arakan (Rakhine). After the deathof Dhrti Candra, in AD 357 Mahavira was calledupon to succeed him. The former died in AD 357and the latter succeeded the throne which he didin the same year. There is no gap in between."14. This is an abstract from a letter addressedto Pamela Gutman of Australian University byScholar U Aung Tha Oo in the year 1975.15. By refering to the Theingan Maintwin Versewhich corraborated with other chronicle recordsand Table III or The Third Period of Wethali, weobtain the following informations.(1) There were eight number of Royal seatsor Thrones in Wethali Third Period i.e serialnumber one to eigh of the above table [ FromMahavira up to Dharmma candra, husband ofThuwunna Devi saw Prai Nyo ].(2) Beside the present Wethali, there weretwo Dhannywady and an old Wethali existedbefore this Wethali period.(3) All those monarchs were descendentsof Sekya clan came out from the MyitzimaDesa.(4) 12 Benga provinces were under theRakhine control since the time of Wethaliperoid.(5) Theingi or Theinga Sandra was acousin brother as well as husband of Saw PraiNyo, and Narendravijya, 7th in line was herown brother and the two were kith and kin ofThird Dharmavijaya or Thiri Sandra.(6) Thiridharmavijaya and Thiri Sandra areone and the same person who sponsored the4th synod and at the same time cancelled theKawza era 560.(7) On the chronicle side, Theinga Sandrawas the husband of Saw Prai Nyo. Where as inthe inscription, Dharmma Candra is said to beSaw Prai Nyo's husband. Which shows TheingaSandra and Dharmma Candra were one andthe same person.(8) Again in Inscription side, Ananda Candrawas the son of Dharmma Candra and Saw Prai

Nyo where as in chronicle side, Sula Sandra wasthe son of Theinga Sandra and Saw Prai Nyo,Since Dharma Candra and Theinga Sandra wereone and the same person one can draw a conclu-sion that Ananda Candra and Sula Sandra wereown brothers. That means the two brothersAnanda Candra and Sula Sandra are children ofthe same parents.16. From an analytical study of the oldrecords we understand that Sula Snadra suc-ceeded to the Wethali throne after the death ofAnanda Candra.17. Unlike other reseachers, Dr: PamelaGutman propounded a new Theory. Her con-cept is that Mahataing Sandra rebuilt the oldWethali after a lapse of more than half a cenutryof unsettled years after the end of DvenCandra's regime. By this she not lengthenedthe Wethali, but also upset or neglected theLemro Period. [Please see annexture.]18. D.G.E Hall and group accepted theWethali (Stone Pier) not as a separate dynasty,but as a portion included in the secondDhannyawady period.19. So far, we have discovered or collectedmany artifacts including inscribed stone slabsand other material, since prewar days. Of thesecollections a few are engraved with the nameof Donor Kings Like Bhuti Candra, Vira Candra,Niti Candra, Sri Dharmavijaya. In fact, these arethe epigraphic records and land grants of theDonor kings while as in Ananda Candra inscrip-tion Pillar, there were about 37 names of kingsare engraved in the Western face with three sepa-rate tables. Bhuti Candra, Niti Candra and ViraCandra names are included in the Second Tablein Serial number 8,9 and 10. The names of SriDharmavijaya, Dharmacandra and AnandaCandra are also engraved in serial numbers 6, 8and 9 of the Third Table Fortunately we havecollected twelve kinds of silver coins and one goldcoin out of thirteen kings mentioned in theSecond Table and coins of three kings out of ninewere collected in Third Table, so far.20. All these archaelogical remains proved andsupported the reliability of Wethali dynasty men-tioned in the inscription pillar.


21. On the contrary, it is strange that we havenot yet seen any artifacts belonging to the kingsmentioned in the chronicle lists to support the twoWethali Theory propounded by Dr. PamelaGutman and followers. (except Wethali Paragrierected by Mahataing Sandra who is also knownas Dven Candra the same king mentioned in In-scription Lists.)22. If we study the verse of two learnedpoets, Maydapinnya and Thuwunna Devi Saw

Prai Nyo of Wethali period as mentioned aboveand other lyrics and lullaby like Thaswalaypoem of Laymro Period, Ado Minnyo'sRakhine princess lullaby and Mahamuni NigoneYwa of U San Hla, we can get more informa-tion to equate the kings of the inscription andchronicle sides.

23. Chronicle Side Inscription side Remarks1. Taing Sandra - 1. Dvencandra - A silver Bull coin engraved with SuryaSandra of

4th - 6th century is in our possession. With reference to U San Hla Mahamuni Nigon Ywa Verse, Taing Sandra So we can conclude that this coin belonged to Taing Sandra, equivalent name of Dven Candra in the inscription side.

2. Razasandra - 2. Raja Candra - A silver coin engraved with Raja Candra was collected some years ago together with other Wethali coins and two Pyu coins at The Khayine

Village of Taungoke Township-Southern part of Rakhine(Arakan) (p.53, The Golden Mrauk-U.)

5. KalaSandra 3. Kala Candra - Similar name6. Htula Sandra 22 Ananda Candra - U San Hla in his verse mentioned (xlvwpfjzm

tmeE´m[k ) i.e Htula with altemate name Ananda Candra coin is collected. (Vol II Plate XLI- Doctorate Thesis Pamela Gutman.)

7. Thiri Sandra 19- Dharmavijaya - An epigraphic record was discovered - a land grant inscription indicates the date of issue as the

2nd regnal year of the king( Sandamuni, a scholar of Ph.D Thesis-Calcutta), A silver coin engraved with the name of Dharmavijaya was discovered. Thiri Sandra (a) Dharmavijaya sponsored a Buddhist council or Synod - A Joint Council was held with thousand monks in each side at Wethali in the era RE 560 equivalent christian era 677. The King also cancelled the RE 560, to mark the great occassion (Mayda Pinnya Mawkun Linga)

8. Theinga Sandra 20-Dharma Candra -A silver coin engraved with Dharma Candra is discovered together with Dharmavijaya coin from Kweday village, Sittwe township (U San Tha Aung

Rakhine Dinga).9. Sula Snadra 23 Sula Candra -Sula Sandra is the son of Theinga Sandra in

Chronicle side, where as Ananda Cnadra is the son of Dharma Candra in the inscription side.


Since Theinga Sandra and Dharma Candra with common queen Saw Prai Nyo (a) Thuwunna Devi, were the same parents, we can draw a conslusion that Ananda Candra and Sulasandra

are the two brothers and moreover Sula Sandra succeeded the Rakhine Wethali throne after the death of Ananda Candra. Infact, this happennings

shows the continuation of Wethali from Inscrip- tion side to Chronicle side. (We are in the know about this out of analytic study of our records

from both sides.) These occurances also disapproved the Dr: Pamela Gutman's two

Wethali theory. -Expedition to Chitagong by Sula Sandra as mentioned in Rakhine (Arakanese)

Chronicles are also recorded in Indian source of Chitagong History. So also, Dr. Pamela Gutman

accepted the events but with a difference of 200 years are happened due to her wrong concept of two Wethali Theory.

24. Some special records notice in rest of the kings mentioned in Inscription side-The rest Kings of The four famous kingsChronilcle side of Inscription side3. Mawla Sandra4. Pawla Sandra

4. Deva Candra - Three types of silver coins were collected-conch-Bell left turn and Bull right turn.

9. Niti Candra - One silver coin is in our possession. One epi-graphic record-inscribed in a stone slab was

collected-Niti candra name is engraved.10. Vira Candra - One silver coin is in our possession . One epi-

graphic record-inscribed in a stone slab was collected-Vira Candra name is engraved.

11. Priti Candra - Both silver and gold coins were collected.

25. Another important discovery to be men-tioned is a hoard of copper plates were unearthedduring the second world war by a farmer of Mrauk-U of those copper plate is left at present. The whereabout the others is unknown. (That plate, bearingwriting on both sides was discovered in Mrauk-Uabout 65 years ago.) At present the plate is in thesafe custody of Archaeology Department of Minis-try of Culture in Yangon.26. The royal bull seals were affixed in both sides.Out of estimated 14 inscription lines, upper two lineswere lost due to the destruction done by Japanesesoldiers during their occupation days. We noticed

that lines one to eight contained the names of eightKings, the last of them mentioned in line 8, being theissuer of the grant Line 1 may have thus containedthe name of a king who was then mentioned alongwith seven of the ancestors. It is not improbable thatline I could have mentioned Dven Candra, thefounder of the dynasty. In that case, it wasBhuticandra, eight in line after Dvencandra, who wasthe father of Niticandra and ruled in 496-520 AD i.eabout the beginning of the sixth century AD, whowas probably the issue of the charter as the last lineof the inscription indicates the date of issue as the11th regnal year of the king, accepting D.C Sircar's


dates for the candra kings, the inscription would havebeen engraved in 507 AD.27. But, it is very unfortunate indeed that the issueof the charter and all his ancestors are engraved onthe end portion of the lines, which were cut off bythe Japanese.28. However, the names of the queens can beread in line four to eight, the queen's name in line3 being damaged. There, we are prvilaged to knoethe donor's mother, grand mother, great grandmother, great great grand mother and great greatgreat grand mother. Their names were respectivelyKalyana devi, Kyaw devi, Sakanya devi, Kindaldevi and Kinton devi.29. In lines 10 to 13 we can read the purposeof issuing the charter, which state that a villagecalled Dengutta was granted by Kimmajuvdevi infavour of a vihara (Buddhist monastry built byherself Queen of Bhuticandra).

In Line 21, there contain the name ofMahamantrin (literally, the great minister.) Thename was Rengadityadasa. He seems to have beenthe prime minister of the king who issued the char-ter and may have been the executor of the grant.The last line of 11th regnal year of the king whoissued the charter.30. Indeed! these are the concrete supportingevidences about the existance of Wethali Dynastymentioned in the inscription pillar of shitethaung,which definitely disapproved the separateexistance of Wethali dynasty mentioned inchronicle side.31. From the above reasons and evidences itis sure and justified to claim that the two lists ofWethali mentioned in two different sides are notseparate ones, but one and the same single Wethaliwith a few difference of names. According to Dr.Sircar's tentative assignment the starting date ofWethali (Table II) is 370 AD which is only differ-ence of 6 years (Starting from later part of 2ndDhanyawady to our calculations using Asokanbase dating system of 364 AD) which is a negli-gible figures compared to thousand years of lifespan. Moreover it is not reasonable and proper toaccept the starting date of Wethali as 8th centuryand it is also not justifiable and proper to accept twoWethali theory which will not only upset the actually

existed Wethali but also spoiled the whole show ofthe successive periods of Lemro dynasty.32. Infact beginning of wethali as 8th centuryis happened because of wrong calculations ofChristian eras by European scholars-(1) Example one - Europeans starting date of3rd Dhannyawady is AD 146 instead of 491 BC.Actual life span of 3rd Dhannyawady is 906 years.If we deduct 146 from 906, the result is 760 onwhich they consider this date as AD 760 and theyclaim as the starting date of Wethali i.e 8th cen-tury.(2) Example two - Dr: Forchhammaer, col-lect the wrong kawzadates 151 from the unreli-able source and he add this figure untimely withconversion factor 638. So the result is 789 AD,Which he accepted this figure as starting date ofWethali and he also claimed the date as 8th cen-tury. (Actual Kawza Date is 249 and christian date364.) So in this case also starting date become789 AD which they claim again as 8th centuryAD.(3) Therefore, it is very clear to say that theidea or concept of the beginning time of Wethalias 8th century AD is entirely wrong and is notacceptable in the wethali historical recordings andperiodisations.


MAHAMUNISCULPTURES

SHWE ZANBefore we start the discussions of main topic it

is proper and better to get understanding about theexistance of Dhanyawady city as well as importanceof sacred Sirigutta Hill to the Buddhists world.

Dhanyawady City SiteThe old city site of Dhanyawady (lat. 20 52'

N. long 93 3'E) is located 6 miles north of Wethaliand some 21 miles north of Mrauk-U. At present,that old city site of Dhanyawady is under excavatonsince October 2003 for the first time by the Archaeo-logical Department of Union of Myanmar. It is learntthat some remains of old city are already exposedto-day. The explored ruin structures of the old cityso far are (1) Palace wall (2) City wall and (3) Pal-ace Gate. The thickness of palace wall is 15' andestimated height of this wall is about 12;. The widthof the palace Gate is 14' wide and the design wasslightly curved and bent inward.

The present discoveries were partly realisingand fulfilling at least partially for the moment ofour expctations. So it is not unjustified to claim that,the Dhanyawady is not a legendary city as allegedby foreign scholars.

Indeed! this explored site is really the oldcity site of 3rd Dhanyawady existing there for morethan two and hlaf milleium years ago.

Visitation of Gutman BuddhaDuring the life time of Guatama Buddha,

the Blessed one visited Dhanyawady in Maha Era123 (569 BC Kaliyug, 517 BC Vikram Sambat dat-ing) and met Sandathuria, the founder of 3rdDhanyawady to whom Buddha preached about thenoble paths to Nibbana and immediately afterwardsthe King and the people became Buddhists. In othersense Rakhine Proffessed Buddhism since the lifetime of Buddha.1

Mahamuni ShrineMahamuni shrine, the most noble and auspi-

cious monument of Rakhine(Arakanese) peoplestands on a 30 ft high hill north of Dhanyawady pal-ace site known as Sirigutta hill, this was the originalresting place of the Mahamuni until the King BodawPhaya carried the Image off to Amarapura in 1785.

For centuries, people regarded the MahamuniImage and the shrine with sacred devotion and reli-gious awe, making ad legend to grow the legendbeing that of the Great Teacher's arrival at Rakhine.Sappadanapakarana a palm leaf manuscript had re-corded the Buddha with 500 Arahats came toRakhine by aerial journey. While sojourning inDhanyawady during Sandathuria's rule, the Blessedone complied with the King's request for permissionof casting of an Image of the Teacher.

Starting from the time of the casting of theImage, Mahamuni and Sirigutta Hill became the cen-tre-piece of Rakhine faith. it is clear to say that theImage and Hill became and intergated institution.

Different of Periodisations and Datings in Chris-tian Era of Dhanyawady periods

Table showing the difference of

Note Birth Parinibbna/Death

1. Buddha - 68 Maha - 623/572 BC - 148 Maha - 543/492 BC Sandathuria - 72 Maha - 619/568 BC - 149 Maha - 542/491 BC


periodisations & datings in Christian Era ofDhanyawady periods between Rakhine Scholarsand Phayre-Pamela-

The Mahamuni SculpturesAccording to SN 4 & 5 of the above Table,

Rakhine Scholar's datings between Sandathuria andThuria Ketu is 6th century BC and 4th century ADwhere as Phayre and Pamela's dating of same pe-riod is between second century AD and 8th centuryAD. There is a vast difference of dating between BCand AD.

It is the accepted fact of Rakhine Schol-ars that the range (between 6th century BC and4th century AD) of Dhanyawady of Rakhine andAsoka range of India were contempory each other,and it was the flourishing time of Htayrawada Bud-dhism in both countries. In contrast to these factsPamela Gutman notion is that the range between KingSandathuri and Thuria Ketu is 2nd century AD and8th century AD and the Scholar wrongly equate theRakhine range with Gupta period of India. Accord-ingly, Australian Scholar, author of Burma's LostKingdoms: Splendours of Arakan mistaken all the

stone sculptures found in Mahamuni precint werebelonging to the Mahayana Buddhist Pantheon.

According to Late professor U San Tha Aung,author of Buddhist Art of Ancient Arakan (Rakhine),those Mahamuni sculptures are the earliest group ofspeciman of the Buddhist Art of Ancient Arakan(Rakhine) so far found. They consist of single imagediads and triads. They are all made out of the sametype of fine-grained red sandstone and the sculp-tures are rather similar indesigns and dresses. Thesize of the slabs having single images are almost thesame where as the slab having diads and triads arelittle smaller.

Dr. Pamel Gutman described about thosesculptures as deities protecting the central image(Mahamuni) they are stylistically comparable tothe art of late Gupta Period in India from aroundthe 5th and 8th centuries AD. There are indica-tions that the deities they represent belong to theMahayana Buddhist pantheon as mentioned

Date of Accessions Rakhine(Arakan) Scholars Phayre & Pamel Difference

1. Mara Yu, founder of 3287 BC 2666 BC 621 years 1st Dhanyawady2. Kanraagri founder of 1057 BC 825 BC 682 years 2nd Dhanyawady3. Ralamaryu 24th King 638 15 AD 653 of Kanrazagri Dynasty 691 7064. Sandathuria founder 580 146 AD 726 of 3rd Dhanyawady 543 6895. Thuria Ketu, the last 326 788 AD 462 king of 3rd Dhanyawady 362 425 & Starting Date of Wethali

Note1. Thuria Sakka of Dhanyawady 214-258 RE - 278-234 BC.

Asoka of Mauria, India 218-255 RE - 282-252 BC.


above. But professor U San Tha Aung interpretedthose sculptures quite contrast to pamela gutman'sverions. The rakhine scholar remarked that ap-proximate date of making of those image as 4thor 5th century AD the Buddhism prevailing at thattime cannot be advanced Mahayana. He further statedthat, "what do these images represent then, we haveknown that all beings, men, nats (celestial Devas)Bramahs and creatures of the nether world worshipedBuddha and listened to Buddha's teachings. "Ac-cording to Buddhist iconographical Texts there areeight classes of beings who listened to Sekyamuni'spreachings.

They are Devas, Yaksas, Gandavas,Asurass Gaarudas, Kinaras, Mahoragas and Naga.U San Tha Aung Strongly convinced thatMahamuni Sculptures represent those figures.Infact his interpretations are just in line with thefacts mentioned in the Book entitled. "The wayof the Buddha" published by Ministry of Infor-mation of India in the occacssion of 2500 yearsanniversary of Buddha's parinibbana.

The lines mentioned serial No 26,page 309 of the "book" the way of the Buddhaare as follows:

"As various local god and goddesses,

Yaksa and Naga who are all represented as payinghomage to Buddha. This bears testimony to the factthat, during this period, Buddhist emerged as a reli-gion which had synthesised and absorbed within it-self most of he prevailiing Indigenous cults".

Both scholars Pamela and U San Tha Aungconsidered about the sculptures Yaksa SenapatiPanada one remaining Image is inscribed out ofwhich two lines are still legible. One can read SenapatiPanada very clearly and therefore the image is theimage of Yaksa General Panada. Panada was one ofthe 28 Yaksa Generals. But their datings of the sculp-tures was not tally to each other. The former assignedas around the middle of 5th century which was com-parable to the Gupta period of India. Where as thelatter assigned the datings as 4th or 5th AD the Bud-dhism prtevailing at that time cannot be advancedMahayana. These are main difference of opinions be-tween the two scholars.

Since the latter's opinions are inline with theinterpretation made by the authoritative Book as "The Way of the Buddha", it is proper to accept theU San Tha Aung's concept without any doubts.

SHWE ZAN

REFERENCES

Forchhammer, E - Mahamuni- Rangoon 1891Maung Kyaw, U - The Dhanyawady is not Fable

Thahaya Magazine Vol:4-1997Ministry of infromation, India - The way of the Buddha - May 1956

SN 26 P 309.Myanmar Ahlin News Paper - The excavation of old city site of24-12-2003 Dhanyawady.Pamela Gutman - Burma's Lost Kingdoms:spelendours of

Arakan.Pharye, Lieut, General - History of Burma 1833 Chronological TableSir, Arthur. P. of the Kings of Arakan - P.292-298San Tha Aung, U - The Buddhist Art of Ancient Arakan P-11 &

P-112 P-119.Shwe Zan, U. Maung Kyaw, U - Ancient History of Rakhine Vol:1,

Dhanyawady period-2000(un published).Shwe Zan, U - The golden Mrauk-U, An Ancient capital

of Rakhine - 1997


3 - WETHALI EXCAVATIONThe old City of Vesali was excavated by

the Archaeological Department of the Union ofMyanmar from 1980 to 1984. The excavated sitesyielded part of a religious institution (mound No.1), a 70' 50' hall of a building (mound No. 3), partof a city wall and a stone inscription (mound No.4) and a 70' 50' interior hall of a building outlinedby sima pillars (mound No. 5). This last one maybe considered as the oldest sima hall to be foundin Rakhine. Mounds (2) and (3) are near Wethaliwhile the rest are to be found within Thallawaddyvillage, south to it.

Exposed structure (70'x60' hall of a buliding)(mound No.2)

A fragment of a back portion stone figureof a sitting bull (mound No.3)


After the lapsed of 20 years, the excavation of old Wethali site is resumed again for the second

time since october 2003, by the same Dapartment. It is learnt that, the excavated site of mound No:7 and

mound No:8 yielded some important explorations like 350' lone and 15' wide of City Wall and Palace Gate

respectively.

The City Wall was built in double steps design of constructions. The width of the city gate is 27'

wide. Moreover the two door Pillars of hardwood (Kyun) about 6' in circumference, supposed to be the two

door posts of the City Gate, were unearthed.

By looking the present results of the excavations, our memory occured to the verse of Ananda

Candra inscriptions inscribed in the western face of Shite thaung pillar. The inscriptions contained about 72

miles of writings and were composed of 65 verses. Out of those verses, the three verses like Numbers 19,20,21

seemed to be some what relavent to the recent explorations of old Wethali City. Essence of those three verses

revealed that:-

Dven Candra the founder of the City having constructed the City, which laughed with the heavenly

beauty, the pocessing form reigned for 55 years.

It shows that, present excavations of Wethali old site is supposed to be partly realisation of the

lines of the verses mentioed above and it will be assured to say that, the present old City iste, is really a City of

Wethali that founded by Dven Candra about more than one and half millenium years ago and the City was

existed in between 4th Century AD and 9th Century AD as claimed by Archaeological Department after the

first excavation in 1984.

In deed; The title of the book " Wethali: The Land of Historic Finds" is the most apprepriate and

rightly chosen Heading for this book. Like j & g saw puzzle we had recovered A to Z of artifacts ranging from

Inscription to literary haritage of the time, which contained enough pieces to be made up of many differently

shaped that fit together to form a real picture of Wethali Age.


Appreciations and tragic end of Wethali

Artifacts belonging to the same period were recovered time and again. Also literary heritages written inBrahmi Deva Nagari Sanscrit and Rakhawunna were read through Metal Plates and Palm Leaf documents"Yedhamma Hetu Pavawa Ghahta" were witnessed in the engraved Lines of Sanscrit and Rakhawunna inscrip-tions slabs and plates. Through Copper plate Land grant Yaksa Senapati Panada inscription of Mahamunisculptures. Queen of Niticandra inscription of Vesali and Thandway. Viracandra inscription of Vesali and DhammaVizeya inscriptions and Prasect of Ananda Candra people could learn about the Buddhistic activities andbenevolent donations and pious gifts of Wethali Kings, Queens and people of Wethali of building Cetiya shownin Vira inscription. It also indicates that Wethali people were the staunch believers of Buddha Sasana andfinding of Yedhama Ghatha in every book and corner of Rakhine state shown that Therawada Buddhism waswidely spread and flourished in Wethali period.

Again if we looking back of the specimen of artifacts made of variety of materials likesand stones, copper, bronze, silver, gold and other metals with different kinds of architectural and culturaldesigns, we came to know that Wethali should be claimed as a land of many kinds of artifacts made of Metalobtained from geological resources and the people were well developed and advanced in metalogy, gold andsilver smiths architectures. Engineering painting and sculpture , artists and we also learnt that Wethali peoplewere also well advanced in Language and literature as well as developments of script from Pali, Brahmi, DevaNagari Sanscrit and Rakhawunna and. This shows standard and civilisation of Wethali people were not laggingbehind than Indian of the West and Pyus of the neighbouring east countries. Literature like Maida Pinna MawkunLinga composed by early 8th century minister Maida Pinna, Theinkan Maintwin verse composed by PoetQueen Saw Prai Nyo (a) Thuwunna Devi an 33 consonent of Boat Song (Byee Thonsaithone Lone Hledawthan)composed by Minister Dharmazeya also of 8th century were in earliest list of not only in Rakhine but also inMyanmar literature. By learning those literatures, we could also know about the Cancellation of Rakhine Erasas well as functioning of Maha Era, Kawza Era and Religious Era in used in ancient time of 3rd Dhanyawadywere obtained for Wethali and successive periods. By learning the Theinkan Maintwin verse we came to knowabout the expedition of Theinga Candra , Dharmma Candra, an alternate name in scription side to Benga andthe family tree of Mahavira of third Table of Ananda Candra inscription were clearly known also.

Again, by learning and reciting song of Minister Dhammazaya, Our memory occured to the expe-dition of King Sula Sandra to Tagaung. Thindwe of upper Myanmar by rowing boats in upstream to Ayawaddyriver and also the tragic death of Sula Candra at the Bay of Bengal near the point of Nargris (Mawtin Soon)were also known to us.

This expeditions and travelling also show that, they made also sea trades with other countriesespecially with neighbouring countries like Pyu kingdom and other eastern countries and with India, Persia andArab countries in western directions. The Wethali people were well advanced and developed in alphabets,scripts, language and literature. Infact Wethali age was pioneer or pilot age of Rakhawunna language andwritings and composing of literatures translations of Rakhine language and literature from other language werealso taken common works in those days.

As regards of foreign trades both land and sea were well established, the Monetary transactionsof trade and commerce in local and foreign countries were looked well advanced in those days.

In summary civilisation and culture of Wethali can be claimed to be a country of well civilised of thetime so also peace and tranquility occured before the tragic end of the country destroyed and come to an endby barbarians, like "Sung" come from the north-east directions.

Before conclusion we like to mention about the note worthy results of excavations of the oldWethali site.

During the first time of excavation (1981 to 1984) a hall of a brick building lined with sima pillarand fragmants of stone were recovered . supposed to be the Sima Hall from mound number 5 of the excavationproccess. It was an indication of flourishing of Therawada Buddhism during the Wethali period. Out of themany excavated historical sites in Union of Myanmar. Wethali Sima Hall was noted as the only excavated



building to be claimed as the structure belonged to Therawada Buddhists of the Rakhines.So also in the second time of Wethali excavation in 2003 AD. It is learnt that excavated site of

Mound No:7 and No:8 yielded some important exploration like 350' long and15' wide of City wall and palacegate respectively. The city wall was built in double steps design of constructions. The width of the city gate is27' wide. Moreover the two pillar of hard wood 6' in circunterence, supposed to be the door post of the citygate were unearthed. By looking the present results of the excavations our memory occured to the verses ofAnanda Candra inscriptions in the western face of the Shitthaung Pillar. Out of 72 verses, three verses likenumbers 19, 20 and 21 seemed to be some what relevent to the recent exploration of old Wethali city and weshould say that , those proccess was enlightened two verses mentioned above the inscriptions pillar realisingabout the beauty of Wethali at least partially for the moment.

To sumerize the Wethali accounts the city offered articles to foreigner as well as foreign madearticles to commerce. It was learnt that more than one thousand vessels would moor in its port yearly. Wethalikings stamped coins and circulated is various donominations. Coins in gold, silver and copper by 15 Kings andmore kings have so far been recorded.

Buddhism thrived under the Candra kings. The Mahamuni shrine was repaired and its propermaintainence was conducted from time to time. Stone inscriptions containing the gahta Ye Dhamma HetuPabhava - belonging to that period have been found throughout the country. Pagodas, monastries and sima hallwere built. Buddha images were cast and land grants were made to religious institution. The Buddhist synod of638 AD relieved the spirit of Buddhism. In this period literature thrived, treaties and books from neighbouringIndia,Tibet and other lands were translated and many authoritative works on traditional medicine, arts, warfare,metallurgy and architecture appeared. King Ananda Candra dispatched pulpit, an excellent cow-elephant, andbrilliant robes of silk to the noble congregation of Monks in the land of King Silamegha. Vedic religious peace-ful by co-existed with that of Buddhism in this period.

Sanskrit and Pali were the medieval used in the literary field. Dhamajaya, the minister is supposedto have adapted the Devanagiri alphabet for local use. Translation of existing sanskrit books was done andRakhine literary pieces like Pinnyamedha (Maydha Pinnya) chronicles and Thein Kan Maintwin lyrical verseswere composed.

There is no evidence so far recording of the destruction of Wethali. However theRakhine(Arakanese) chronicles record that in 769 AD the king Sula Candra met his death at Cape Nageris, onhis return from Tagaung Thindwe and the lost was a tragic one for Wethali people. Three Mrung chiefs did notseem to be as able to rule as well as the previous Candras, so that in 776 AD Wethali met its tragic end in thehands of invading Pyus. In the end of the 8th century Shans (sungs). (Mongolians) attacked Rakhine(Arakan)and destroyed the cities of (Dhanyawady and Wethali) completely and Wethali was lost in oblivion.


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SYNONYMOUS(Names, words and spelling)

Europeans or Indian or Rakhine(Arakan) / Myanmar(Burma)Sanskrit or Bangali

1. Deven Candra Mahating Sandraor

Thuria Taing Sandra

2. Candasurya Sandathuria

3. Arakan Rakhine

4. Arakanese Rakhine

5. Vesali Wethali

6. Eskkyamuni Thekkyamuni

7. Suryaa Thuria

8. Dhannyawaddy Dhanyawady

9. Sandway Thandway

10. Pagan Bagan

11. Towngoke Toundgoke

12. Surya dynasty Thuria dynasty

13. Candra Sandra

14. Shitthaung Shitethaung

15. Dharmmavijaya Dharmavizaya


Part I LIST OF ILLUSTRATI0NS

Cover -Shitthaung Pillar. Red sand stone

14.5.3 m Inscribed in Sanskrit in three sides in the 6' 6" and 11th centuries.

Plate1 The great Image of Vesali

Plate2 Mahamuni Shrine stands on a 30 ft high

Hill north of the palace site, known as

sirigutta hill., this was the originalres.

ting place of the Mahamuni until the

King Bodaw Phaya carried the image

off the Amarapura in 1785.

Plate3 A bronze replica of the Mandalay

donated by U Rai Gyaw Thu 19th century.

Plate4 A 4' 4" high image flanked by two

smaller ones on the near by pedestal

Plate5 Naga King of Mahamuni

Plate6 Yaksa General Panada

legal inscription of Yeksa General

Plate7 The Great Mahamuni

Plate8 Shin Gyaw Muni

Plate9 Yan Aung Myin Muni

Plate10 Sandamuni

Plate11 Thetkyamuni

Plate12 Thetkyamuni Copper Image

Plate13 Pay Homage to Sandamuni Phargri


LIST OF ILLUSTRATIONS Inscriptions of the Dhanyawady Period

*******************************Part II1. Plate - I

Pan-zee-mraung-phyar Fat Monk Image Inscription, Mrauk-U(c. 2nd century B.C. to 1st century B.C.)Photograph from the book, Arakanese Script, 6th century and Before.by Aung , San Tha, Rangoon, 1974, pl.9.

2. Plate - IITaund-pauk-kri Rock Inscription, Kyauktaw(c. 2nd century B.C. to 1st century B.C.)Photograph. Ibid., p.64.

Inscriptions of the Vesali Period **************************

1. Plate - IIIaShitthaung Pillar Inscription of Anandacandra, Mrauk-U, East - face, (Upper-part)(c. 5th - 6th century A.D.)Photograph from the book, Ancient Arakan, by Gutman, P. 1976, pl. VIII.

Plate - IIIbShitthaung Pillar Inscription of Anandacandra, Mrauk-U, East - face, (Lower-part)(c. 5th - 6th century A.D.)Photograph, Ibid., pl. IX.

2. Plate - IVShan-nge-det-taung Surya Image Inscription, Vesali(c. 5th - 6th century A.D.)Photograph, Ibid., pl. XV.

3. Plate - VVesali Mound Stone Slab Inscription, Vesali(c. 5th - 6th century A.D.)Photograph from the book, The Golden Mrauk-U, by Shwe Zan, U, 1994, p. andpl.170, fig.1.

4. Plate - VIKyintaung Phara Stone Slab Inscription, Minbra(c. 5th - 6th century A.D.)From estampage prepared by author

5. Plate - VIIaVesali Votive Stupa Inscription, Vesali, (Face-1)(c. 5th - 6th century A.D.)


From estampage prepared by authorPlate - VIIbVesali Votive Stupa Inscription, Vesali, (Face-2)(c. 5th - 6th century A.D.)From estampage prepared by author

Plate - VIIcVesali Votive Stupa Inscription, Vesali (Face-3)(c. 5th - 6th century A.D.)From estampage prepared by author

6. Plate - VIIIaVesali Copper Plate Inscription, Vesali, (Obv. side)(c. 5th - 6th century A.D.)Photograph from San Tha Aung's book, op cit, pl. 34.

Plate - VIIIbVesali Copper Plate Inscription, Vesali, (Rev. side)(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 35.

7. Plate - IXSirigutta Hill Yaksa Senapati Panada Inscription, Mahamuni(c. 5th - 6th century A.D.)Photograph from P.Gutman's book, op cit., pl. XXXIII (a)

8. Plate - XMeechaungwa Votive Stupa Inscription, Kyauktaw, (A)(c. 5th - 6th century A.D.)From estampage prepared by author

9. Plate - XIMeechaungwa Votive Stupa Inscription, Kyauktaw, (B)(c. 5th - 6th century A.D.)From estampage prepared by author

10. Plate - XIIShitthaung Kyaung Votive Stupa Inscription, Mrauk-U(c. 5th - 6th century A.D.)From estampage prepared by author

11. Plate - XIIITezarama Kyaung Votive Stupa Inscription, Mrauk-U(c. 5th - 6th century A.D.)Photograph from P. Gutman's book, op cit., pl. XXI(b)


12. Plate - XIVSelagiri Votive Stupa Inscription, Kyauktaw(c. 5th - 6th century A.D.)Photograph, Ibid., pl. XVII (a)

13. Plate - XVSelagiri Stone Slab Inscription, Kyauktaw(c. 5th - 6th century A.D.)Photograph, Ibid., pl. XVII (b)

14. Plate - XVIVesali Stone Slab Inscription of Queen of Niticandra, Vesali(c. 5th - 6th century A.D.)Photograph from San Tha Aung's book, op cit., pl. 15.

15. Plate - XVIISandoway Stone Slab Inscription of Queen of Niticandra, Sandoway(c. 5th - 6th century A.D.)From estampage prepared by author

16. Plate - XVIIISandoway Brick Slab Inscription, Sandoway(c. 5th - 6th century A.D.)From estampage prepared by author

17. Plate - XIXVesali Stone Slab Inscription of Viracandra, Vesali(c. 5th - 6th century A.D.)Photograph from San Tha Aung's book, op cit., pl. 16.

18. Plate - XXVesali Parakri Stone Slab Inscription, Vesali(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 22.

19. Plate - XXIThinkyittaw Hill Stone Slab Inscription, Vesali(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 17.

20. Plate - XXIIVesali Stone Plaque Inscription, Vesali(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 21.


21. Plate - XXIIITharapabbadataung Stone Slab Inscription, Vesali(c. 5th - 6th century A.D.)From estampage prepared by author

22. Plate - XXIVOhtein Stone Slab Inscription, Taunggouk(c. 5th - 6th century A.D.)Photograph from U. Kothalla's Book, Arakanese Literature Track, 1998, p. 87.

23. Plate - XXVGant-ga-rwa-ma Stone Slab Inscription, Kyaukphru(c. 5th - 6th century A.D.)Photograph from San Tha Aunt's book, po cit., pl. 18.

24. Plate - XXVIPraing-daung Bell Inscription, Vesali(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 24.

25. Plate - XXVIIApaung-daw Bell Inscription, Vesali(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 25.

26. Plate - XXVIIINga-lon-maw-Stone Slab Inscription, Snadoway(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 20.

27. Plate - XXIXPataw Zeti Stone Slab Inscription, Pataw(c. 5th - 6th century A.D.)From estampage prepared by author

28. Plate - XXXMan-tha-chaung Stone Slab Inscription, Vesali(c. 5th - 6th century A.D.)Photograph from P. Gutman's book, op cit., pl. XVI

29. Plate - XXXIVesali Buddha Image Inscription, Vesali(c. 5th - 6th century A.D.)Photograph, Ibid., pl. XXXIV (b)


30. Plate - XXXIIVesali Fragmentary Buddha Image Inscription, Vesali(c. 5th - 6th century A.D.)Photograph, Ibid., pl. XXXIV (c).

31. Plate - XXXIIIVesali Bronze Buddha Image Inscription, Vesali(c. 5th - 6th century A.D.)photograph, Ibid., pl. XXXIV (a).

32. Plate - XXXIVVesali Visnu Image Inscription, Vesali(c. 5th - 6th century A.D.)Photograph, Ibid., pl. XXXIII (b)

33. Plate - XXXVThinkyittaw Hill Pillar Inscription, Vesali(c. 5th - 6th century A.D.)Photograph, Ibid., pl. XXIV

34. Plate - XXXVI aVesali Fragmentary Throne Inscription, Vesali, (Left - part)(c. 5th - 6th century A.D.)From estampage prepared by author

Plate - XXXVI bVesali Fragmentary Throne Inscription, Veali, (Right - part)(c. 5th - 6th century A.D.)From estampage prepared by author

35. Plate - XXXVII aBhanta Stone Slab Inscription of Dharmavijaya, Vesali, (Upper - part)(c. 6th - 7th century A.D.)From estampage prepared by author

Plate - XXXVII bBhanta Stone Slab Inscription of Dharmavijaya, Vesali, (Lower - part)(c. 6th - 7th century A.D.)From estampage prepared by author

36. Plate - XXXVIIIVesali Fragmentary Caitya Inscription, Vesali(c. 6th - 7th century A.D.)Photograph from San Tha Aung's book, op cit., pl. 44.


37. Plate - XXXIX aShitthaung Pillar Inscription of Anandacandra, Mrauk-U, West-face, (Part-1)(c. 8th century A.D.)Photograph from San Tha Aung's book, Anandacandra - 8th century Vesali King, p. 51.

Plate - XXXIX bShitthaung Pillar Inscription of Anandacandra, Mrauk-U, West-face, (Part-2)(c. 8th century A.D.)Photograph, Ibid., p. 52.

Plate - XXXIX cShitthaung Pillar Inscription of Anandacandra, Mrauk-U, West-face, (Part-3)(c. 8th century A.D.)Photograph, Ibid., p. 53.

Plate - XXXIX dShitthaung Pillar Inscription of Anandacandra, Mrauk-U, West-face, (Part-4)(c. 8th century A.D.)Photograph, Ibid., p. 54.

Plate - XXXIX eShitthaung Pillar Inscription of Anandacandra, Mrauk-U, West-face, (Part-5)(c. 8th century A.D.)Photograph, Ibid., p. 55.

Plate - XXXIX fShitthaung Pillar Inscriptin of Anandacandra, Mrauk-U, West-face, (Part-6)(c. 8th century A.D.)Photograph, Ibid., p. 56.

38. Plate - XL aShitthaung Pillar Inscription of Anandacandra, Mrauk-U, North-face, (Upper-part)(c. 9th - 10th century A.D.)Photograph from P. Gutman's book, op cit., pl. XII.

Plate - XL bShitthaung Pillar Inscription of Anandacandra, Mrauk-U, North-face, (Lower-part)(c. 9th - 10th century A.D.)Photograph, Ibid., pl. XIII.

39. Plate - XL IShitthaung Pillar Inscription of Anandacandra, Mrauk-U, (Top-part)(c. 9th - 10th century A.D.)Photograph, Ibid., pl. XIV


40. Plate - XL IIKyirapran Fragmentary Stone Slab Inscription, Vesali(c. 9th - 10th century A.D.)From estampage prepared by author

41. Plate - XL IIIVesali Moat Triangular Stone Slab Inscription, Vesali(c. 9th - 10th century A.D.)Photograph from Aung Tha Oo's book, U, Rakhine-yei-kyay-hmu-ca-caung, p and pl. 51.

42. Plate - XL IVVesali Bronze Lamp Inscription, Vesali(c. 9th - 10th century A.D.)Photograph, Ibid., p and pl. 40.

43. Plate - XL V aWanti-taung "Pyu" Inscription, Vesali(c. 6th century A.D.)Photograph from P. Gutman's book, op cit., pl. XXX.

Legends on Coins of the Vesali Period ******************************

1. Plate - XL VILegend on Deva's Coin(c. 5th - 6th century A.D.)Photograph from San Tha Aung's book, Arakanese Coins, 1979, pl. 2, fig. 2.

2. Plate - XL VIILegend on Yajnacandra's Coin(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 2, fig. 3.

3. Plate - XL VIIILegend on Candrabadhu's Coin(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 3, fig. 1.

4. Plate - XLIXLegend on Bhumicandra's Coin(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 3, fig. 2.

5. Plate - LLegend on Niticandra's Coin


(c. 5th - 6th century A.D.)Photograph, Ibid., pl.4, fig. 1.

6. Plate - LILegend on Viracandra's Coin(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 5. fig. 1

7. Plate - LIILegend on Priticandra's Coin(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 6, fig. 1.

8. Plate - LIIILegend on Prithivicandra's Coin(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 7, fig. 1.

9. Plate - LIVLegend on Dhrticandra's Coin(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 8, fig. 1.

10. Plate - LVLegend on Suryacandra's Coin(c. 5th - 6th century A.D.)Photograph, Ibid., pl. 13, fig. 1.

11. Plate - LVILegend on Dharmmavijaya's Coin(c. 6th - 7th century A.D.)Photograph, Ibid., pl. 16, fig. 1.

12. Plate - LVIILegend on Dharmmacandra's Coin(c. 6th - 7th century A.D.)Photograph, Ibid., pl. 16, fig. 1.

13. Plate - LVIIILegend on Dharmmarajah's Coin(c. 7th - 8th century A.D.)Photograph, Ibid., pl. 17, fig. 1.

14. Plate - LIXLegend on Simghagandacandra's Cion(c. 8th - 9th century A.D.)Photograph, Ibid., pl. 18, fig. 1.


15. Plate - LX aLegend on Harikela's Coin(c. 7th - 10th century A.D.)Photograph, Ibid., pl. 14, fig. 1.

Plate - LX bLegend on Harikela's Coin(c. 7th - 10th century A.D.)Photograph, Ibid., pl. 14, fig. 2.

Plate - LX cLegend on Harikela's Coin(c. 7th - 10th century A.D.)Photograph, Ibid., pl. 15, fig. 1.

Plate - LX dLegend on Harikela's Coin(c. 7th - 10th century A.D.)Photograph, Ibid., pl. 15, fig. 2.

Plate - LX eLegend on Harikela's Coin(c. 7th - 10th century A.D.)Photograph, Ibid., pl. 15, fig. 3.

Part IV LIST OF ILLUSTRATIONS

Buddha in Dharmacakra mudra kyauktaw, Rakhine(Arakan).The Fat monk ImageInscription on the back of the Fat monk Image.A table of Auspicious Symbols, A bronze Lustration potA pair of Buddha foot print made of copper called Sahkthumpona Kawmala yg'Copper Plater Inscription from Vesali, (Rev. side) (c. 5th-6th century A.D.)Miniature bronze Cati of Thalarwady village.Inscribed bronze bells (182)Ancient bronze lamps.Gold NecklaceGold coins of VesaliSilver coins of VesaliBronze Buddha Images (crowned and uncrowned)Bronze Lamp Inscriptions from Vesali (c. 9th - 10th century A.D.)A gold necklace, and ornament excellent product of a gold smith of VesaliThe necklace was obtained from south-western side of Zawgyi Mraung in the year 1949 by agardener during the sawing of a tree.A Gold ring of inscribed with king Niticandra (AD 520) and a gold locket.A metal vase displayed in Bangaladesh National Museum.


A stone stupa with nitchesInscribed stone stupa from Selagiri Hill, Kyauktaw.Yedhamma Verse on miniature stone stupa from Kyauktaw Hill.Miniature stone stupa 1 from MeechaungwaYedhamma Verse on miniature stone stupa 1 MeechaungwaMiniature stone stupa 2 from MeechaungwaYedhamma verse an miniature stone stupa 2 from MeechaungYaksa General PanadaLegible inscription of the Yaksa General PanadaNaga King of Mahamuni ShrineNagi of Mahamuni ShrineDiad of Mahamuni ShrineTraid of Mahamuni ShrineSalagiri Hill and Gessapanadi riverAerial view of Vesalistone slab Inscription from Mound No.4 of Vesali, 5th-6th century A.DTriangle Stone Slab Inscription between 1982-1984A 6th century stone inscription inscribed with Yedhamma verse (mound No.4)70'x50' interior hill of a building outlined by some pillar (mound No.5)Wethali copper lamp(1) of lady figure inscribed with the Rakhawunna letter as the gift of AhyanaA copper lamp (2) of animal figure obtained from WethaliThe great image of Vesali.A standing copper Buddha Image of Ahbaya Mudra belonging to Wethali period obtainedknow Shingyan village of Kyauktaw.A standing copper Buddha Image in Ahbaya Mudra of Wethali PeriodA standing copper Buddha Image of Lemro Period.Crowned Buddha-bronze-Dhayana mudra legs crossed (Vesali period).The Caitya Bell (Prine down Dettaung Ceti).The Caitya Bell (Ahpaundaw Dettaung Ceti)Two - Miniature Copper Cetis nitches with sitting Byddha figure in four sidesExcellent Architectural designs Tharlawady village and Htamarite village of Mrauk-U.Heritages of Wethali stone pier city.A miniature copper ceti with Arches in four side with sitting Buddha Image inside. An excellent

Architectural designs casted with copper metalA miniature copper ceti of Maha Bodi design from Vesali city.Copper Plate Inscription from Vesali ( Obv.side) 8th-6th centuryCopper Plate Inscription from Vesali (Rev.side) 5th-6th centuryEight Scenes plate of Arakan (Rakhine)Ten Scenes plate of Arakan (Rakhine)Exposed structure (70'x60') Hall of Building (Mound No.2)A fragment of a back portion stone figure of a sitting bull (Mound No.3)A 6th century stone inscription inscribed with Yedhamma verse (Mound No.4)70'x50' interior hall of a building outlined by sima pillar (Mound No.5).


Chart I Comparative statements between Rakhine scholars and Sir Authur P.Phyre showing Ancient Dynasties and differentChart II Periodisation Chronological table of the Kings of RakhineChart III Comparative dates between chronicle sides of Wethali PeriodAppendix I The picture of Metal vaseAppendix II Thein Kan Maintwin Ratu odefuefrdefwGif&wk

Appendix III Thazwalai poem ompGavuAsm

Appendix IV Rahine Mongthamee lullaby &cdkifrif;orD;{csif;

Appendix V Ending of Mahamuni Village Poem r[mrkeded*Hk;&GmuAsm

Appendix VI List of Inscription records engraved with Kawza or R.E datings in Lemro PeriodAppendix VII Table showing comparative Dates between Rakhawunna Chronicle side an St: General

Arthur P.Phyre

Key to Illustrations ***************

1. Map - IMap of India and mainland Southeast AsiaPhotograph from P. Gutman's book, Ancient Arakan, pl. I

2. Map - IIMap of Arakan in relation to Bengal and BurmaPhotograph, Ibid., pl. II.

3. Map - IIIMap of Sites of the old capitals of ArakanPhotograph, Ibid., pl. III.

4. Map - IVMap of Arakan between 500-700 A.D. Photograph from M. Robinson and L.A.Shaw's book, The Coins and Banknotes of Burma, p. xii.

5. Map - VMap of Arakan during the 19th centuryPhotograph, Ibid., p. xiii.

6. Map - VIMap of Aerial photograph of DhanyawadyPhotograph from San Tha Aung's book, Tha Buddhist Arts of Ancient Arakan, pl. 7.

7. Map - VIIMap of Aerial photograph of VesaliPhotograph, Ibid., pl. 8.

8. Map - VIIIMap of the Present-day Arakan StatePhotograph, Ibid., pl. 11.

9. Map - IXMap of Historical Site in Mrauk-UPhotograph from U Shwe Zan's book, The Golden Mrauk-U, pp. 34-5.

10. Map - XMap of the 17th Century Depiction of Mrauk-UPhotograph from Tun Shwe Khine's book, A Guide to Mrauk-U, pp. 2-3.


Bibliography

1. Aung Thaw, U - Historical sites in Burma, Yangon 1972 second Edition 1978.2. Aung Tha Oo, U - Historical back ground of Ananda Chandra Inscription3. Ashin Candamala - History of Buddhism in Arakan (Rakhine)4. Bonerji, R.D.M.A and Manindra Chandra Nundy. A Junior History of India, Benerese University, India, 1932.5. Collis, Morris - The land of the Great Image.6. Chowdhury, Vasent, 'Indian Museum' title of the Book, town prese7. Forchhammer, EDr: - Papers on subjects, Relating to the Archaeology of Burma, Arakan, 1901, PI. Chapter I, the Mahamuni Pagoda8. Gutman, P. Dr - Ancient Arakan, Ph.D. Thesis, Australian National University 1976, Unpublished.9. Gutman, P.Dr - Burma's Lost Kingdom: Splendours of Arakan.10. Irwin, A.B.M. - The Burmese and Arakanese Calender.11. G.S.I, I.C.S Johnstan E.H. - Some Sanskrit Inscription of Arakan (Rakhine) B.S.OAS. volume I.12. Kyaw Zaw Hla - Sandamuni Image13. Rakha Aung - The Rakhine Kingdom14. Sandamuni Bhikkhu - The origin and Development of Arakanese Script, Ph.D, Thesis Calcutta University, India.15. San Shwe Bu - The eye copy of Toun Paukkri Inscription16. Sein Nyo Tun, U, i.c.s Retired - Review of the most Ancient Rakhine History 14-5-5617. San Tha Aung, U - The Buddhist Art of Ancient Arakan Rangoon 1979.18. San Tha Aung, U - The Scripts of Arakan (Rakhine) 6th century and before (Burmese), Yangon.19. San Tha Aung, U - Ananda Candra a king of 8th century Vesali (Burmese) Rangoon, 1975.20. San Tha Aung, U - The Mog or Magh or the Arakanese of Bangaladesh21. Shwe Zan, U - A series of Buddhist Reliefs from Salagiri in golden Mrauk-U, an ancient capital of Rakhine22. Shwe Zan, U - Some justifications about Wethali, A single Rakhine Dynasty existing between fourth and ninth century P.P 206-212. Myat Pan Thazin Magazine of Rakhine women Association, Yangon.23. Shwe Zan, U - Mahamuni Sculptures, Customs Magazine 2005, p290.24. Shwe Zan, U - The golden Mrauk-U, an Ancient capital of Rakhine, Yangon 2004.25. Shwe Zan, U. Maung Kyaw, U - Study of Rakhine History Vol:2 P.152 Wethali Kyaukhlaga period (unpublished)26. Sircar, D.C - Select Inscription27. Thin Kyi, Dr: - Arakanese capitals: a Preliminary survey of their geographical sitting "Journal of the Burma Research society L III in December 1970, pp 1-13.28. Tun Shwe Khine, U - Rakhine culture at Wethali Age (in Burnese)


29. csefxGef;?OD; &cdkif&mZ0if,Ofaus;rIordkif;ESifhokawoDwdkU\ tawG;tjrif &ckdifhaMu;rHkr*¾Zif;trSwf(2)

30. pE´rm vuFm&?OD; &rf;NAJawmifausmif;q&mawmf &cdkfif&mZ0ifusrf;? yxrwJG 1992 AD ? 1930 ckESpf? 0gqdk

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32. pHomatmif?OD; ]a0omvD} &cdkifjynfe,fpmapmif,Ofaus;rIaqmif;yg;

33. pHomatmif?OD; &ckdif'*Fg;rsm; 1979 ckESpf? ZGefv? (tcef; 3ESifh4)

34. pHomatmif?OD; at'D(6) &mpkESifh ,if;rwdkifrD &cdkifjynfxHk;tu©&m(1974)

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Plan -Part I 1. Ground Plan of the Mahamuni Shrine

Chart 1 - Table showing a vision of dating link of Rakhina dynasties by foreign scholars.

Chart 2 - Comparative statement between Rakhine Scholars and Sir Arthur P. Phyre showing Ancinet Dynasties and different periodisations

Chart 3 - Table showing various periodisations


Abhaya Mudra - A standing figure of Buddhawith his right hand raised and the palmturned to the front with figures directedthe side of the body. It is the posture ofprotection and is called Abhaya mudra.This mudra stands for the assurance offearless, tranquility and protection given

by the Buddha.Abhaya and Verada Combined mudra -

Here the right hand of the standing Buddhais in Abhaya mudra. But the left hand insteadof hanging down is bent like the hard withthe hand palm spread outwards and thefingers pointing down The gesture of the lefthand is in this Varada mudra.Therefore thisstanding Buddh, is posing a combination ofAbhaya and Varada mudra.Here again, the figure represents the descentof the Buddha from the heaven of the thirtygods.

Abhiseka Ceremony - e.g. Buddha AbhisekaMungala ceremony for the ceremony ofthe Buddha Abhiseka Mungala, threeChancellors have to invite in advance, five,seven or nine Buddhist monks, venerableof age and renowned for their holiness.These invited monks sit in a circle aroundthe image, their fingers holding the whitecloth on which the image reposes. Thenthey recite in union the Buddha Abhisekaverse, when the recitation ends, the Brah-mins blow on their right-voluted conches,while the lay musical bands stationed out-side the hall produce an outburst of soundmarks the conclusion of the BuddhaAbhiseka Mungala Ceremony.

Abhidhamma - A mixture of metaphysics, psy-chology and mind devolopment.

Alavaka - A natorious ogre during the life timeof Gautama Buddha.

Anekasa - The Buddha images are worshippedafter glorifying by conducting a ceremony

GLOSSARYcalled Anekasa, that is recitation by anumber of monks surrounding the image.

Asura - One of the creatures of the nether world.

Avici - Buddhists believe that by performing meri-torious deeds like offering alms and fournecessaries to the Sanghas and givingcharities to the poor and the needy anddoing good deeds personally or in wordsor in thoughs, one gains merit and will goto Devas abode after death. Where asbydoing evil deeds or getting involved in evilacts personally or in words or in thoughts,one falls into a downward state ofexistance, a state of suffering or even tothe abyss of such as Rauruwa, Avici etc,.after death.

Arahant - Buddhists believe in three ways to sal-vation, i.e, the Arahantship, thePratyekabudhahood and the superemeBuddhahood. The one who attainedArahantship is called Arahant.

Arahantship - The Arahantship is one of the threeways to salvation of a Buddhist. The laypeople strive for Arahantship (i.e to at-tain perfect knowledge) as the way to Nir-vana.

Bhumisparsa Mudra - In this mudra, the lefthand rests on the lap with palm upwardand the right palm down, resting on theright knee and touching the seat or groundbelow.

This mudra illustrates the story ofBuddha calling the earth as his witness fottestifying to his attainment of perfectknowledge and enlightenment. The rep-resentation of the enlightenment orSambodhi and the incidents connectedwith it, form the favourite themes with theBuddhist artists of all schools. Accordingto the wellknown story of the Blessed-One's life, he called on the earthgoddness


Prithivi or Vasumdhari to come and be thewitness of his perfect knowledge by touch-ing the earth. This mudra indicates themoment when he caused to be aBodhisattva and became Buddha. He didthis because Mara, the Evil One, whileattacking the Blessed One with his fourfold army, challenged him to do it by saying that there was no body near at hand towitness his attainment of perfect knowl-edge and enlightenment.

Bodhisatva - A Bodhisatva is a person(monk orhayman) which is in a position to attain Navanaas a Sravaka or as a Pretyekabuddha, but outof great compassion (maha karuna) for theworld, the remowees it and goes on sulfing insamsara for the sake of others. perfects himself during a incalculable period of time andfinally realize Nirvana and becomes aSamgaksawbuddha a Fully Enlightened Buddha, He discovers the Truth and declares it tothe world. His capacity for service to other isunlimited.

Brahma - Supreme being, - creator of Univese.

Brahmin - Member of the highest Hindu caste inIndia.

Brahminism - Religion of Barahmins

Brahmi Script - Script used around the begin-ning of Christian era in India.

Buddha - Blessed One - the one who attainedenlightenment.

Buddhism - The teaching of Lord Buddha theway to attain Nirvana.

Byala - The mythological animal of the Rakhines-having four legs, smiling face, beautiful tailis considered as a symbol of peace andprosperity.

The onlookers always derive pleasure from the ever-smiling looks of theanimal.

As an auspicious symbol the fig-ure of byala can be found erected near thepagodas.

Byagghapala - The Buddha holding the tiger inhis right fist depictiong the Jataka tale ofByagghapala Mahanthero who beingArahant did not suffer though he was de-voured by the tiger for its piecemeal.

Chakras - Wheels

Catulokapala - Four guardian deities of Universe

Ceti - See Pagoda.

Chattra - Umbrella or decorated top of a pagoda.

Christ - The Anoited name given to Jesus.

Christian - One who believes in the religion ofChrist, (a follower of Christ.)

Church - a building set apart for public worship.

Cityas - See Pagoda.

Devas - Spirit beings

Dhamma - Pali word for Buddhist teachings

Dharma - Dhamma in Sanskrit

Dharmacakra Mudra - This pose symbolizes thefirst preaching of the law by Buddha atSarnath. Buddha preached his first sermonat the out-skirt of Benares City in a parkthen known as Deer Park. This place isnow called Sarnath.

Indian images of the Buddha inDharmacakra Mudra from the Gupta periodonward have the left hand placed near theheart with the tips of the middle finger andthumb joined together. The palm of the handturned towards the heart. In the case of theright hand the tips of the thumb and the forefingers are made to touch each other, so as to


form a circle, the other fingers are kept open.

Dhayana mudra - This mudra is also called Samadhimudra, or meditative mudra or samahita mudra.

In this particular pose, the palm of theright hand is placed in that of the left hand andboth together are laid in the crossed legs ofthe seated image. This is the attitude of ardentmeditation. Occationally, an alms bowl ormedicant bowl or a vase round, oval or pointed,may rest on the hand.

Dosa - Hate (one of the three impurities of mindi.e. lobba, dosa and moha)

Ghata - A Pali Verse e.g. Ye Dhamma hetuPabhava.

Guatama Buddha - Gautama is the fourth Bud-dha who attained enlightement.

Hindu - A member of any of the races ofHindustan in India. A believer in a form ofHinduism.

Hti - Umbrella or a devorated cone shaped at thetop of a pagoda.

Jataka - Traditional tales from the Buddha's life,generally refered to as the 550 Jataka.

Lobba - Greed (one of the three impurities ofmind lobba, dosa and moha)

Mahayana - The great vehicle- (Believer in thedoctrine of Bodhisatteva an off shoot ofBuddhism) About the 2nd Century AC. theMahayana became slowly defined.Nagajurnadevloped the Mahayana phtosophy of Sunyataand proved that every thing is Void in a smalltext called Madhyamika. karika, About the 4thCentury there were Asanga and Vasubandhuwho were amomous amount of works andMahayana after the first Century AC theMahayanist took a difinite stand and only thenthe terms Mahayana and Hinayana seets developed in India and had existance in dependent from the form of Buddhism existang in

Sri Lanka to day there is no Hinayana seet inexistance any where in the world. Thereforein 1950 the world fellow ship of Buddhists isaugerrated in Colonbo un---------- decidedthat the terms Hinayana should be droppedwhen refering to Buddhism existang to-day inSir Lanka, Thailand, Burma(Myanma), Cambodia, Laos, ets. This is the brief history ofTheravada, Mahayana and Hinayana.

Mara - The Evil One; the Tempter

Mandating - Centre or middle point of anythingor nucleus or principal.

Mandala - Centre or middle point of anything ornucleus or principal.

Naga - Legendary snake

Nats - Guardian spirit being

Nirvana - Extinction, departure from crving, thefinal bliss.

Pagoda - a solid hemispherical structure wor-shipped by Buddhist as representing LordBuddha Maha Parinirvana.

Pahtans Pagoda - The name of the pagoda repre-senting 24 verses of Pahtans and eachverse represented by a statue of Buddha.

Pali - An ancient language spoken in northern In-dia during the time of Lord Buddha andTripitaka text was written in Pali.

Pantein - Gold smith.

Pitakas - Three Cannons of Buddhist scripture. (Vinaya, Sutta, and Abhidhamma)

Pratyeka Buddha - (individual Buddha) is a per-son who realizes Nirvana alone by him-self at a time when there is noSammasambuddha in the world. He alsorenders service to others, but in a limitedway. He is not capable or revealing the


truth to others as a Sammasambuddha, afully Enlightened Buddha, does.Parinirvana, Maha - The final bliss of Lord Bud-

dha.

Sakra- Brahma, a highter deity.

Sanghas - Guardians of Buddhism, whoobserveten precepts, wearing yellowrobes, with shaved head and strictly fol-lowing Vinaya.

Sanskrit - A spoken language in ancient India.

Sravaka - A Sravaka is a disciple of a Pouddha.Adisciple may be a monk or a num a layman

or a laywoman. Best on his or her liberation ofsravaka fallows and practised the teaching of theBuddha and finally attain Nirvana. He also serues

others. but his eapacities to do so is limited.

Stupa - The stupa- a miniature pagoda which isan emblem of Buddha's Parinirvana, forthe stupa is a monument erected over therelices of the Buddha.

Sucita, Sumala, Sunanda, Supava - Four Chief Queens of Sakra (a Brahma-a higher deity).

Saradaw - Usually venerable chief abbot of amonastery.

Sutta - Sermon

Tantric Buddhism - An advanced state ofMahayana Buddhism.

Tipitaka-Tripitaka - The three baskets of Bud-dhist scriptures Vinaya, Sutta andAbhidhamma.

Theravada Buddhism - Buddhism practicing inSri Lanka, Myanmar, Thailand, Cambo-dia, etc. In the 3rd century BC during the lineof Emporor Asoka, the Third Council was heldto discuss the differences of opinion amongthe Bhikhus of different seets. At this council

the differences were not confined to the Vinayabut were also connected with the Dhamma.At the end of this Council, the President ofThe Council Moggaliputta Tissa, compiled abook called The Kathavatthu refuting the heretical false views and Theories held by somesects, The teaching approued and acceptedby this Council was known as Theravad. TheAbhidhama Pitaka was included at this Council.

After the Third Council, Asoka's sonVen.Mahinda brought the Tripitaka to Sri Lank,along with commentaries that were recited atthe Third Council. The tent brought to SriLanka were precerued until to day withoutlosing a page. The texts were written in Paliwhich was based on the Maghadhi Languagespoken by the Buddha. There was nothingknown as Mahayana at that time.

Varada Mudra - The Varada Mudra symbolizesthe bestowal of boon or palm spread outwards with the fingers pointing downwards. A standing figure of Buddha withhis hand in varada alone denotes the de-scent of the Buddha from the heaven ofthe thirty three gods.

Vasundhri - Earth goddess,Prithivt

Vinaya - Conduct

Visnu - A Hindu god.

Wunti goddess (Wunti Nat) - The goddessWunti is believed to preserve the settle-ments and therefore offertories were madeto it wherever a village,a town or a dis-trict was ceremonially opened.

The goddessis also called as thegoddess of the village or the goddess ofthe town. In fact, Wunti equals the Hindu,goddess to Durga.

Before the Buddist lent starts it iscustomary of the Rakkines to hold afastival of Wunti.


Clarifications of Some Relavent Topics.

Abstract from Buddhist Art of Ancient Arakan.

Postures and Gestures of Buddha Images1

Different images of Buddha represent distinct incidents of the Blessed-One's life. These inci-dents can be identified from the posture of Buddha's hands or some attendant figures.

The technicla term used to denote the hand poses of the images is mudra. Mudras usuallyindicate some action in which Buddha was engaged. The action is depicted by means of a particulargesture which is the expression of an idea.

We can recognize the following mudras in the Buddhist Art of Ancient Arakan,1. The Bhumisparsa mudra2. The Dhyana mudra3. The Dharmacakra mudra4. The Abhaya mudra5. The Abhaya and Varada Combined mudra6. The Internal; Varada mudra

We recognize four attitudes for these images.They are: -

(1) and (2) In standing or walking posture. Generally speaking, this posture is used in depictingthe taming of the Nalagiri elephant or the descent of the Buddha from the heaven of thirty three gods wherehe went to preach the true law to his mother since reincarnated as a god, for three months. See Plate 53.________________________________________________________________________________

1. Buddhist art of Ancient Arakan (Rakhine) by U San Tha Aung.

In ancient times the festival washeaded by the headman or even the kinghimself .

Ye Dhamma hetu pabhava - out of all the laws,the law of cause is the origin. The YeDhamma verse, therefore gives the Creamof Buddhism.

Zambu Kyun - (Zambu Island) According totradition, there are four main islands in theThamoddaya (ocean); Pubbawidayha (EasternIsland), Ahparagawyana (Western Island),Uttaraguru (Nothern Island) and Zambudiap(Southern Island).


(3) In sitting posture. Generally speaking this posture is used in depicting the calling uponMother Earth to stand witness or the preaching of the Dharmacakra Sermon or the Buddha in deep medita-tion. See Plates 47, 73 and 42.

(4) In reclining posture. This posture is used in depicting the death or theMahaparinirvana.

We can further differentiate the sitting postures as follows. The term "sana" is usedto denote the sitting posture as well as the seat.

(a) The legs are placed one upon the other with both the soles invisible. This sana iscalled the pariyanka sana. The position of the legs, right on left, is a sign of antiquity. See plates 33 to35.

(b) The legs are closely crossed with the feet brought to rest on the thighs and thesoles of the feet turned upwards with the right foot forward. This sana is called vajra sana orvajraparyarika sana or padma sama. The padma sana is also used to denote the lotus seat. See plates37 to 43.

(c) A European style of sitting in which both the legs are made to dangle down fromthe seat. This sana is called pralambana sana.

The Bhumisparsa MudraIn this mudra, the left hand rests on the lap with palm upward and the right, palm

down resting on the right knee and touching the seat or ground below. See plates 44 to 50, 54 to 70.This mudra illustrates the story of Buddha's calling the earth as his witness for testify-

ing to his attainment of perfect knowledge.]The representation of the Enlightenment or Sambodhi and the incidents connected with

it, form the favorite themes with the Buddhist artists of all schools. According to the wellknown storyof the Blessed-One's life, he called on the earth-goddess Prithivi or Vasmdhari to come and be thewitness of his perfect knowledge by touching the earth. This mudra indicates the moment when heceased to be a Bodhisattva and became Buddha. He did this because Mara, the evil one, while attack-ing the Blessed--One with his fourfold army, challenged him to do it by saying that there was no bodynear at hand to witness his attainment of perfect knowledge or enlightment.

In Buddhist iconography, this particular posture of touching the earth has become oneof the mudras or special attitudes. It is called the Bhumisparsa mudra or the attitude of touching theearth.

The representation of Enlightenment by the artists can be divided into two or threeparts. They are (1) the temptation of Bodhisattva by Mara's daughters, (2) the attack on theBodhisattva by Mara's followers and (3) the call on Vasumdhari, the earth goddess to stand witness.

Mara had three beautiful daughters. Desire, Pleasure and Passion. The temptation byMara's daughters, are depicted in one case as follows. There are three groups with two female figuresin each group. In one group one female is dancing and the other has adopted an elegant posture. Thisrepresent the daughters to disrupt him from attaining enlightenment. In the next group both thefemales or one of them is addressing the Bodhisattva when their allurements have failed. In the re-maining group, both females are kneeling in submission with dishevelled hair.

The attack on Bodhisattva by Mara's followers is represented by pictures of Marahimself in the act of shooting arrows towards the Bodhisattva with followers represented as demons.In the story of Mara's attack, Mara with his demon army attacked Bodhisattva with whirlwind, tem-pest, flood and earthquake.


In one huge stele at Jadispur near Nalanda, the demonic army of Mara ranged in vertical rowson both sides of the Blessed-One. They were attacking him with all sorts of weapons. On the leftside of theBlessed-One's head was a demon with a wheel on one hand while another one below him was shooting athim with arrows. Below this demon was a dwarf thorwing stone. A man behind him seemed to be rushingthrough the air with a sword in his hand. There were four figures on the other side of the Blessed-Onerepresenting the army of Mara. They were also rushing to the attack on the Blessed-One.

The answer of Vasumdhari, the earth goddess, to the call of the Master is represented by awoman usually placed on the front side of the pedestal below the Blessed-One. See Plates 33, 58 and 59again. She is kneeling mostly towards the left but facing front and is wringing the water from her hair broughtin a tress infront of her breast testifying the Blessed-One's merit. Vasumdhari, in this form, is very common inArakanese Buddhist art.

We have a tradition, which is observed to this dat to close a meritorious ceremony bythe donor dropping droplets of water from a cup while the presidign monk offers prayers for the meritdone, thereby treating the mother earth as a witness.

The Dhyana Mudra

This mudra is also called samadhi mudra or meditative mudra or samahita mudra. SeePlates 33 to 43.

In this particular pose, the palm of the right hand is placed in that of the left hand andboth together are laid in the croosed legs of the seated image. This is the attitude of ardent meditation.Occasionally, an alms bowl or mendicant bowl or a vase round, oval or pointed, may rest on thehands. See Plates 36 to 43.

This mudra, unlike the Bhumisparsa mudra, belongs to many moments showingBuddha's life before and after Enlightenment. Some of the moments are listed below.

1. When after seeing the last of the four signs namely a wandering religious monk, hesat on his pleasance, thinking.

2. When after hearing the news that his wife Yasodhara had given birth to a son onemornin, he sat up in bed that same night and saw his women sleeping like corpses.

3. When he did his first meditation after renunciation.4. When after six years of fast and penances, he rejected extreme asceticism and

accepted Sujats's rice- alms. Here the alms bowl is present.5. When he sat with alms bowl in lap under the hood of Muchalinda Naga. It has been

said that after enlightenment, there was a great storm in Bodh Gaya and rain fell in torrents for severaldays. At that time a Naga king, named Muchalinda, protected the Buddha by coiling his body aroundthat of the Blessed-One and spreading his hood as an umberlla over the Blessed-One's head.

6. When he sat in the House of Gems (Ratana Ghara) meditating the abhidhamma inthe fourth week after his Enlightenment.

7. On his first visit to Rajagriha, before he gained enlightenment, when he was visitedby king Bimbisara who offered him his throne.

8. On his second visit to Rajagriha, after enlightenment, when king Bimbisara pre-sented the Bamboo Grove (Veluvana).

9. When he reformed a very proud and despotic king Jambupati. Here Buddha wasregally-attired in royal regalia and could be seen as a Cakravartin or King of the world. He was indhyana mudra with a mendicant bowl in his hands.

In addition to the above moments there may be many more moments showing Buddha's life with


Buddha in this mudra.

The Dharmacakra Mudra

This pose symbolizes the first preaching of the law by the Buddha at Sarnath. Buddhapreached his first sermon at the outskirts of Benares city in a park then known as the Deer Park(Mrigadava). This place is now called Sarnath.

Indian images of the Buddha in Dharmacakra Mudra from the Gupta period onwardshave the left hand held near the heart with the tips of the middle finger and the thumb joined together.The palm of the hand turned towards the heart. In the case of the right hand the tips of the thumb and theforefinger are made to touch each other, so as to form a circle, the other fingers are kept open. The palmof the hand is facing the front. See Plate 71.

The Gandhara image of the Buddha in Dharmacakra Mudra, however, has a differentpositioning of the hands. The palm of the left hand in a cup form is turned upwards and that of the righthand turned towards the heart. See Plate 72.

Figuratively speaking, the posture of the hands in both cases, is setting thence-forwardthe wheel of the law in motion. The ideology here is characteristically expressive. Buddha was in the actof explaining and teachings the true knowledge he obtained through his own efforts.

What is this true knowledge? An extract from Dhammacakkappavattanakatha, Mahavagga,Part I, pp 15-16, about this true knowledge will not be out of place here.

"Now this, O monks, is the noble turth of pain: birth is painful, old age is painful, sicknessis painful, death is painful. Contact with unpleasant things is painful, seperation from pleasant things ispainful and not getting what one wished is also painful. In short the five khandhas of grasping are painful.

Now this, O monks, is the noble turth of the cause of pain: that craving, which leads torebirth, combined with pleasure and lust finding pleasure here and there, namely the craving for passion,the craving for existence, the craving for non-existence.

Now this, O monks, is the noble truth of the cessation of pain: the cessation without aremainder of that craving, abandonment, foresaking, release, non-attachment.

Now this, O monks, is the noble truth of the way that leads to the cessation of pain: thisis the noble Eight-fold Path, namely, right views, right intention, right speech, right action, right liveli-hood, right effort, right mindfulness, right concentration."

This Dharmacakra mudra hand pose is not only used to represent the first sermon atMrigadava (Sarnath) but also the miracle of Sravasti. In addition to these, this hand pose represents thepreaching of Dharmacakra sermon as in the case of our Araknese Sculpture which will be discussedbelow.

The first sermon at Mrigadava

After attaining Enlightenment the Buddha was in doubt whether he should spread hiswisdom to the world. The god Brahma descended from heaven and persuaded him to do so. He then leftthe place and journeyed to the Deer Park (Sarnath). There he met his five former companions. These fivecompanions were his former disciples who had left him when he gave up the austerities. To these fiveformer disciples he preached his first sermon thus setting in motion the wheel of the law. They were verymuch impressed with his teaching and once more became his disciples.


The miracle of Sravasti

In the sixth year after his enlightenment six Tirthika teachers or Naked Asceties, tried tovanquish Buddha in various manners. They invited Buddha to a disputation. Presenajit, king of Kosala,invited teh different parties to a meeting in the capital of Kosala which was Sravasti.\

Buddha performed here a number of miracles, the climax of which is Yamakapratihara orTwin Miracles. In these miracles, Buddha made fire and water issue simultaneously from different partsof his body and preached to the spectators simultaneously from the four cardinal points. Flames cameout from his shoulders, while water poured from his feet. His body issued six-coloured rays whichspread over the universe. Replicas of himself in different mudras can be seen at the four cardinal points.The Tirthikas, seeing these miracles, fled in disarray and were thus vanquished.

Just by seeing the hand pose of Dharmacakra mudra one cannot make out what scenethesculpture represents. There need to be additional information. The first sermon at Benares had the wheeland deer mark in all cases. They were absent in the case of miracle in Sravasti. The two, scenes wereusually found in eight-scene steles in the same horizontal row, one on each side of the central Buddhaimage.

We have found one relief sculpture in dharmacakra mudra from the base of Selargiri hill,opposite Kyauktaw town in 1923. This scene represents neither the first Sermon nor the Miracle atSravasti. Instead it represents a local tradition which I have mentioned before as Selargiri tradition. Inthis tradition Buddha came to Arakan(Rakhine) and stopped at the Selargiri hill. King Candra Suriya ofDhanyawadi whose city was only five miles east of the hill, came to Selargiri hill to meet the Blessed One andinvite him to his city. Buddha preached the dharmacakra sermon to the king.See the Plate 73.

The Buddha image has an elliptical halo behind his head. The cranial protruberance is notoutstanding. The spiral knots of the curly hair, which appear from a distance as small circles are in rows.The rows are curved slightly downwards above the forehead. These spiral knots of hair are in the formof Mathura Buddhas. But the curving of the rows slightly downwards above the forehead are similar toSarnath Buddhas. The eyes are downcast, the nose prominent, the lips full and appear as if expressingsomething. The ear lobes are large but do not touch the shoulder. The neck has the Trivali or the threegraceful folds. The right shoulder is bare. The upper garment, uttrasanga, can be seen over the leftshoulder. The flaps fall gracefully. The hand pose is in Dharmacakra mudra. This hand pose is more akinto Gandhara art than that of any other Indian art from Gupta period onwards. See plates 71 and 72 again.We can see the lower garment, antaravasaka, from the waist. The legs are crossed with the right kneeslightly raised. The Buddha sits on an undecorated hexagonal raised seat.

Close to the seat below him is a royal figure sitting at ease on the ground listenning towhat he says. The headdress of this figure consists of a lower diadem and three receeding tiers. The openend of the headdress is docorated all around with a floral motif. Some curls of hair can be seen protrud-ing under the headdress. He also has prominent features. His eyes are also downcast. The ear lobes areextended because of his heavy errings which fall below the shoulders. His head is bent slightly backwardsand his facial expression shows great satisfaction to hear the sermon given by the Blessed One. He wearsa jewelled necklace, upper arm bands and belt. His left arm is bent across the chest and the hand is placedon the upper right arm showing respect to the preacher. His right hand falls on the leg. In the backgroundand above the royal listener a tree and an architectual design can be noticed.

The sculptor had masterfully done the carving of this piece of art. The lanscape back-ground and the positioning of the human figures give us an admirable three dimensional effect.

It is regrettable to note that scholars who had seen this sculpture, although admitting that the relief


is unique in Indian and Southeast Asian art, cannot accept the Arakanese Tradition. After all, this sculpture wasfound in Arakan and the place found was also the traditionally famous Selargiri Hill. Why should not thesculptor present status of the place in his relief sculpture? Just by seeing the present status of the place oneshould not discard the greatness of the Ancient Arakan and its Art. To compare, one can travel to the presentRajagriha and see for oneself the quiet place and reflect whether it could have been the centre of a mightyempire at one time.

The form of the hand postures and the headdresses may be used to determine the date ofthis relief. It should definitely be earlier than the fifth century A.D. This relief supports the SelargiriTradition. We can conclude from this dating that this tradition is an age-old one.

The Abhaya Mudra

See Plate 74. The plate shows a standing figure of Buddha with his right hand raised andthe palm turned to the front with fingers directed upawards. The left hand hangs down by the side of thebody. It is the posture of protection and is called Abhaya mudra. This mudra stands for the assurance offearlessness, tranquility nad protection given by the Buddha.

A figure of standing Buddha in this mudra represents the incident of the attempted assas-sination of the Blessed-One by assassins at the instigation of Devadatta a cousin of Buddha.

If there is an elephant near the feet of the Blessed-One, the figure represents the incidentof the taming of Nalargiri elephant.

If there is an umbrella over the head of the Buddha, the figure represents the descent ofthe Buddha from the heaven of the thirty three gods after preaching his Mother.

The Varada mudra

The Varada mudra symbolizes the bestowal of boon or benediction by the Buddha. In artthis pose is depicted by putting the palm spread outwards with the fingers pointing downwards. Astanding figure of Buddha with his hand in varada mudra alone denotes the descent of the Buddha fromthe heaven of the thirty three gods.

A Combination of Abhaya and Varada mudras

See Plate 74 b, c. Here the right hand of the standing Buddha is in Abhaya mudra. But,the left hand, instead of hanging down, is bent like the right hand with the hand palm spread outwardsand the fingers pointing down. The gesture of the left hand is in this Varada mudra. Therefore, thisstanding Buddha, is posing a combination of Abhaya and Varada mudras.

Internai Varadaa Mudra

See Plate 75 and 73. The royal garbs of the two Buddha images, such as the crown, theear-rings and the necklets, are quite different. But both of the images sit with their right legs placed onthe left legs, which is a sign of antiquity. And both of them made the same gesture of hands. Of course,the attendant figures are different.

The Buddha image in Plate 75 b wears a crown consisting of low pointed leaves enclos-ing an almost cylindrical usnisa. The image wears small round ear-rings which do not touch the shoulders.


Instead two curve ear pendants dropped from the middle of the ears onto the shoulders. The image wears arm-lets and a lowered torque decorated with jewels which falls on the breast (a sort of an ornament for the chest).

The Buddha image in Plate 76 wears a crown consisting of six high pointed leaves enclosing astupa shaped usnisa. The crown has two horn-like flaps curving upwards just above the top of the ears. Theimage wears circular ear-rings in the form of a four petal flower which rest on the shoulders. There is a shoulderflap on each of the shoulders. The neck has trivali or the three graceful folds. The upper garment is ornamentedon the whole of the front part. The image wears a necklace with a locket. The lower garment reaches below theknees. The image does not have armlets or bracelets.

The pedestals of both the images are below and are perforated and ornamented withartistic desings. Such perforated pedestals show that the images are rather old.

In each case, the right hand of the Buddha image is bent upwards. The palm of the handholds a small object and is turned towards the chest. It reaches almost near the right shoulder. The threemiddle fingers which hold the object can be clearly seen. The palm of the left hand is placed on the lapand appears to hold some object.

The posture appears as if something is to be given away. If it is so, this mudra may becalled as the internal varada mudra, the gesture of hands shown by Buddha while conferring boons.

Or else, is it Tarpana mudra? By definition, this mudra is the mudra of doing homage tothe departed fathers (in this case departed former Buddhas). This mudra is also called the mudra ofNama Snagiti. Any arm showing this gesture is bent and is raised upward in a line with the shoulder. Thepalm of the hand is turned inwards with fingers slightly bent and pointed towards the shoulder.

In order to interpret the scenes shown by these images, we need to study the presence ofthe attendant figures also.

In Plate 76 there are two small cetis at the back side of the pedestal, one on each side ofthe Buddha image. Placed on special brackets fixed at the middle side of the pedestal are two smallsitting Buddhas in Bhumisparsa mudra. The one on the right hand side of the central Buddha image isbroken off and is missing. In the front part of the pedestal are two human figures kneeling in prayers andfacing the Buddha image. Here again, the one on the left hand side is broken and is missing. Fixed to thefront part of the pedestal is the figure of kneeling Vasumdhari, the Earth Goddess, wringing her hair withher hands, brought in a trees over the left shoulder in front of her breast. We can notice the head of ananimal fixed at the left side of the base of the pedestal.

The two front figures in prayers and facing the Buddha image may be the merchantbrothers Taphussa and Bhallika offering rice cakes and honey to Buddha sitting under the rajayatanatree, south of the Bodhi tree, at the end of the seventh week after enlightenment. The Buddha acceptedthe offerings in the bowl presented by the four Lokapala nats. After finishing the meal, the Buddhapreached the Law to the two small cetis can best be interpreted as Professor Luce had done in his book"Old Burma - Early Pagan." "The earth touching symbol is generally associated with the oldest symbolin Buddhist art the caitya. The latter symbolized the Death or parinirvana as the former the Triumph orEnlightenment. On these two poles move the axis and philosophy of Buddhism". We can interpret themas follows. The Cetis remind us that the decay is inherent and the Enlightenment remind us that one canwork out his salvation with diligence. Buddha must have preached the two merchant brothers aboutthese facts. The presence of Vasumdhari or the Earth Goddess is to testify the enlightenment of theBuddha.

After the Sermon the brothers requested the Blessed-One to give them something inorder that they may worship as the Blessed-One's self while they live in their own land. The Buddhacomplied the request by giving them His Hairs.

In Plate 75 there are only two attendant figures. They are two kneeling human figures in prayers,


one on each side of the Buddha image. Their hands are clasped against the chest, palm to palm, both of whichare extended upwards with all fingers erect. Both of them wear a sort of horned like conical cap. At the backside of the pedestal an image of an elephant is perforated.

The scene shown by this image may be interpreted either as-1. Buddha giving His Hairs to merchant brothers Taphussa and Bhalika.

or 2. The emancipation of orgres Suciloma and Kharaloma. This happen during the four-teenth year after Enlightenment. The two orgres lived near Gaya Village close to the Mahabodhi tree.The Blesseed-One went to the abode of Suciloma and stayed there waiting for the orgre to come. Theorgre sensing the presence of Buddha create himself a terrifying figure and tried his best to frighten theBlessed-One. When the Buddha answered to his satisfaction. The orgre Kharaloma also listened theBuddha's answers and both of them were emancipated.or 3. The conversion of Uruvela Kassapa and his brothers. The Buddha succeeded convert-ing the hermits Uruvela Kassapa and his brothers after showing many Miracles including bringing ofdifferent fruits from the Jambudipa Island.

The elephant present at the back side of the pedestal may be the elephant king of theParileyyaka forest.

Fundamentals of Theravada Buddhism1

Happiness and sorrow exist in this world. Happiness means lucky, successful, possessingor enjoying pleasure or good. Every human being likes to be happy. But in some form or other sorrow isinevitable in every aspect of life. Man, weak as he is, is subjected to sickness, old age and death. Contactwith unpleasant things, separation from pleasant thisngs and not getting what one wants are all painful.From all that he loves man must part. Nothing is permanent.

Buddhists believed in the conception of the world as samsara, a stream without end,where the law of Karma functions. All beings are subject to rebirth, decay, disease, death, and againrebirth. The process is continous.

The doctrine of the Chain of Dependent Origination or the Chain of Causation (Patticca-samuppada), a series of twelve causes and effects, explain this chain of rebirths or the wheel of existance.

Avijja-paccaya sankhara: "Through ignorance conditioned are the sankharas," i.e, therebirth-producting Volitions (cetana) or karmaformations.

Sankhara-paccaya vinnanam: "Through the karmaformations (in past life, is conditionedConsciousness (in the present life)."

Vinnanapaccaya nama rupam: "Through conciousness are conditioned the mental and physicalphenomena (namarupa)", i.e, that which makes up our so calledindividual existence.

__________________________________________________________________________________1. Buddhist Art of Ancient Arakan by U San Tha Aung. Nama rupa paccaya salayatanam: "Through the mental and physical phenomena are conditioned

the 6 bases." i.e, the 5 physical sense organs and conciousness


as the sixth.

Salayatanna paccaya phasso: "Through the 6 bases is conditioned the (sensorial and mental)impression

Phassa paccaya vedana: " Through the impression is conditioned feeling."

Vedana paccaya tenha: "Through feeling is conditioned clinging.

Tanha paccaya upadanam: "Through craving is conditioned clinging".

Upadana paccaya bhavo: "Through clinging is conditioned the precess of becoming",consisting in the active and the passive life porcess i.e, therebirth producing karma process (kamma bhava) and, as itsresults, the rebirth process (Uppathibhava).

Bhava paccaya jati: "Through the (rebirth producing karma) process of becoming isconditioned rebirth".

Jati paccaya jara maranam: "Through rebirth are conditioned Old age and death (sarrow,lamentation, pain, grief and despair. Thus arises, this wholemass of suffering again in the furure)."

The highest goal of a man should, therefore, be the stage in which there is neither birth,nor disease, nor fear, nor anxieties, nor old age, nor death, and in which there is no continous renewl ofactivity.

Buddha meditate, for six years, on the human suffering, its causes and the means bywhich it could be overcome. He had found the secret of sorrow, and understood at last why the world isfull of suffering and unhappiness of all kinds, and what man must do to overcome them. He pointed away from the world of suffering to a beyond, the undying, and those who follow the path for liberationmay also cross to the wisdom beyond. The goal is to attain Nirvana, which is a state when one becomesfree from sensual passion, free from the passion of ignorance, free from the passion of existence, freefrom Samsara.

The sermon of the Turning of the wheel of the law, which Buddha preached to his firstdisciples, the five ascetics at Varanasi, is the kernel of Buddhism. This contains the "Four Noble Turths,"and the "Noble Eight-fold Path" which are accepted as basic categories by all Buddhist sects.

The voluminous writings of Pali Canon, which consists of three sections called ti-pitakasor three pitakas, known as Vinya (Rules of the order), Sutta (the Teachings or Sermons) and Abhidamma(a complex mixture of metaphysics, psychology and mind development), in the final analyses, all lead tothe Four Noble Turths. Refer page 76.

The last of the Four Noble Truths is the Noble Eight-fold Path which is the Path leadingto the cessation of Pain and Sorrow.

Now, we are shown the Path. How shall we traverse this Path? From where shall westart? The following is the method usually practiced by Theravada Buddhists.

Out of the three pitakas the largest is the sutta pitaka, which is divided into five "groups" (Nikaya).They are:-


1. Digha Nikaya, 2. Majjhima Nikaya, 3. Samyutta Nikaya, 4. Anguttara Nikaya and5. Khuddaka Nikaya.

The Dhamapada, a part of the Khuddaka Nikaya of the Sutta Pitaka, has in the Paliversion 423 verses divided into 26 chapters. The verses of the Dhamapada were believed from very earlytimes, i.e, from the period of the First Council which settled the Canon, to have been the utterances ofthe Buddha himself.

Verse 183 of the Dhamapada states"Sabbapapassa akaranamkusalassa upasampadasacittapariyodapanametam buddhana sasanam"

We may translate the verse as follows."to abstain from all evil,to do good deeds,to purify one'sf own mind,these are teachings of all the Buddhas."

To abstain from all evil

All evil mean evil courses of action (akusalakammapatha). They are ten in number andare called ten duccaritas. They are:-Kaya kamma 1. Panatipata (destruction of living beings)(bodily action) 2. Adinnadana (stealing)

3. Kamesumicchacara (unlawful sexual intercourse)4. Musavada (lying)

Vaci kamma 5. Pisunavaca (tale-bearing) (slander)(verbal action) 6. Pharusavaca (harsh language)

7. Samphappalapa (frivolous talk)Mano kamma 8. Abhijjha (covetousness)(mental action) 9. Vyapada (ill -will)

10. Miccha ditthi (wrong views)

All these actions are unwholesome. They all cause to unfavourable kamma results andcontain the seed to unhappy destiny or rebirth. He who does these actions, if reborn as man, will be shortlived, afflicted with diseases, ugly looking, poor and needy and born of parents of inferior or meanlineage, ie. of low descent.

To do good deeds

Good deeds mean ten sucaritas or ten good courses of action (kusala kamma patha) andten punnya-kariya or ten domains of meritorious actions.

Ten sucaritas are nothing but the courses of action opposite to ten duccaritas.They are-


1. To abstain from killing2. To abstain from stealing3. To abstain from unlawful sexual intercourse4. To abstain from lying5. To abstain from tale bearing6. To abstain from harsh language7. To abstain from frivolous talks8. Absence of convetousness9. Absence of ill-will

10. Right understanding.

Ten punnya-kariya are

1. dana - alms giving or charity2. sila - morality or precept3. bhavana - mental development4. apacayana - to honour or worship teachers, parents and tri-ratana.5. veyyavacca - to do service or to attend to above6. pattidana - sharing of one's marit or transference of merit7. pattanumodana - to approve, to express gratitude to another people doing

meritorious deeds8. dhammasavana - to listen to dhamma discourses9. dhammadesana - to lecture dhamma discourses

10. ditthijukamma - to have right view

Ten sucaritas are the courses of action practiced to avoid the ten duccaritas. These ac-tions prevent one from going to lower courses of existance, i.e, the nether or infernal world mostlytranslated with hell, in future births.

Ten punnya-kariya are the ten domains of meritorious actions which will provide kusala-kamma (favoureable results), and will follow in future births as one's pure and real property.

People following these actions will be reborn in heaven; or reborn as man he will be long-lived, possessed of beauty, influence, noble descent and knowledge.

To purify one's own mind

When one's mind is defiled one is tempted to do evil deeds and talk evil words. Whenone's mind is pure one does good deeds and talk good words. For that reason one should control one'sown mind from being defiled.

"Defilements" are called the mind-defiling passions. They are ten in number and are knownin Pali as ten kilesas. They are:-

1. Lobha (greed)2. Dosa (hate)3. Moha (delusion)

4. Mana (conceit)5. Ditthi (speculative views)


6. Vicikiccha (sceptical doubt)7. Thina (mental torpor)8. Uddhacca (restlessness)9. Ahirika (shamalessness)

10. Anottappa (lack of moral dread or unconcientiousness)

All these kilesas spran from the three basic kilesas namely, lobha, dosa nad moha. Withthese three kilesas as roots other kilesas formed in the mind. In order that they do not occur in mind orto purify the mind one should control with bhavana or mental development. Some interpret bhavanameiditation. Actually it is the mental development and not meditation. This mental development may bedistinguished into two kinds: Development of Tranquility (samatha- bhavana), i.e, concentration (samadhi),and Development of Clear sight (Vipassana-bhavana), i.e, wisdom (panna).

Tranquility (samatha) is the unshaken, peaceful and, therefore, undefiled state of mind. Itbestows a three fold blessing: favourable rebirth, a present happy life, and purity of mind which is thecondition to insight. This samatha bhavana, if practiced, can send a person only up to Brahma's abode asteh highest award. So, a person should not be satisfied with samatha bhavana alone.

Insight (vipassapa) is the intuitive insight into the Impermanency, Misery and Imperson-ality (annica, dukkha, anatta) of all bodily and mental phenomena of existance, included in the fivekhandha. Man is actually a compound of five psychosomatic elements, the five khandha, namely corpo-reality group or form, conciousness, feeling, perception and mental formation. Only vipassana bhavanacan open a person to supermundane insight (lokuttara). So, one should give more attention to thisvipassana bhavana.

In addition to suppressing lobha, dosa and moha with bhavana, one should develop thefour sublime states, i.e, all embracing Kindness, Compassion, Altruistic Joy and Equanimity called brahma-vihara.

In conclusion, sorrow (dukkha) is inherent in human life. It is due to craving for indi-vidual satisfaction. The craving is the cause of human misery. It is ultimately due to ignorance whichleads to the delusion of selfhood. Ignorance concern primarily with the fundamental nature of all bodilyand mental phenomena of existance included in the five khandha, which has three striking cahracteristics.They are impermanency (annica), misery or sorrow (dukkha) and impersonality (anatta). Sorrow canonly be done by taking a middle course between self-indulgence and extreme asceticism and leading amoral and well ordered life. This can be done by observing and practising the rules mentioned in Dhamapadaverse 183.

If one observes these rules, which are nothing but the essence of Buddhism, he is aperson who believes in Theravada Buddhism or to state simply, he is a Buddhist.

If he strives diligently by practicing bhavana, especially vipassana bhavana, he can attaina state of perfect inward peace, accompanied by the conviction of having attained spiritual freedom, astate in which words cannot describe. Only he who has experienced it knows what it is. Finally, he canattain nirvanna.


Theravada Buddhism1

The Buddha spoke to all kinds of people: kings and princes, Bramins, farmers, beggers,learned men and ordinary people. His teachings were tailored to the experiences, level of under standingand mental capacity of his audience. What he taught was called Buddha Vacana, i.e, word of the Buddha.There was nothing called Theravada or Mahayana at that time.

After establishing the order of monks and nums, the Buddha laid down certain disciplin-ary rules called the Vinaya for the giodance of the order. The rest of his teachings were called theDhamma which included his discourses, sermons to monks, nums and lay people.

There months after the Buddha's Maha parinibbana, his immediate disciples convenedacouncil at Rajagaha, Maha Kassapa, the most respected and elderly monk, presided at the specialised inthe two different areas-the Dhamma and the Vinaya-were present. One was Ananda, the close constantcompanion and the disciple of the Buddha for 25 years. Endowed with a remarkable memory. Anandawas able to recite what was spoken by the Buddha. The other personality was Upali who remembered allthe Vinaya rules.

Only these two section-the Dhamma and the Vinaya were recited at the first council.Though there were no different of opinion on the Dhamma (no mention of Ablidhamma) there was somediscussion about the Vinaya rules.

Before the Buddha's Parinibhana, he had told Ananda that if the Sangha wished to amendor modify some minor rules, they could do so. But on the occasion Ananda was so overpowered withgrief because Buddha was about to die. That it did not occur to him to ask the master what the minorrules were. As the members of the Council were unable to agree as to what constituted the minor rules.Maha Kassapa finally ruled that no disciplinary rule Laid down by Buddha should be change, and no newones should be introduced. No intunsic reason was given. Maha Kassapa did say one thing, however ifwe changed the rules, people will say that Ven.Gotama's disciples changed the rules even before hisfuneral fire has ceased burning.

At the Council, the Dhamma was divided into various parts was assigned to an Elder andhis pupils to commit to memory. The Dhamma was then passed on from teacher to pupilorally. TheDhamma were recited by groups of people who often cross check with each other to ensure that noommissions or traditional were made. Historians agree that oral tradition is more than a report written byone person from his memory several years after the evnet.

One hundred years later, the Second Council was held to discuss some Vinaya rules.There was no need to change the rules those months after the Parinibana of the Buddha because little orno political, economic or social changes took place during that short interval. But 100 years lates, somemonks saw the need to change, certain minor rules. The orthodox monks said that nothing should bechanged while the other insisted on modifying some rules. Finally, a group of monks left the Community.Even though it was called the Mahasanghika, it was not known as Mahayana. And in the Second Coun-cil, only matters pertaining to the Vinaya were discussed and no controversy about the Dhamma isreported.

In the 3rd century B.C during the time of Emperor Asoka, the third Council ws held todiscuss the differences the opinion among the bhikhus of different sects. At this Council the differenceswere not confined to the Vinaya but were also connected with the Dhamma. At the end of the Council,the president of the Council Moggaliputta Tissa, complied a book called the Kathavatthu refuting theheretical false views and theories held by some sects. The teaching approved and accepted by this coun-cil was known as Theravada. The Abhidhamma Pitaka was included at this Council.

After the Third Council Asoka's son Ven Mhinda brought the Tirpitaka to Sri Lanka,1. Veni Raharla


along with the commentaries. That were recited at the Third Council. The texts brought to sri lanka werepreserved until to day without losing a page. The texts were written in Pali which was based in Magadhilanguage spoken by the Buddha. There was nothing known as Mahayana at that time.

Between the 1st century B.C to the 1st century A.D., the terms Mahayana and Hinayanaappeared in the Saddharma Pundirika Suttsa or the Sutra of the Lotus of the Good law.

About the 2nd century A.D the Mahayana became clearly defined. Nagajurna develop-ment the Mahayana philosophy of sunyata and proved that every thing is void in a small text calledMadhyamika-karika. About the 4th century. There were Asanga and Vasubandha who wrote enormousamount of works on Mahayana. After the first century A.D. The Mahyanists took a definite stand andonly then the terms Mahayana and Hinayana were introduced.

We must not confused Hinayana with Theravada because the terms are not synonymous.Therawad Buddhism went to Sri Lanka during the third century B.C when there are no Mahayana seetsdeveloped in India and had an existence independent from the form of Buddhism existing in Sri Lanka.Today there is no Hinayana sect in existance any where in the world. Therefore, in 1950 the worldfellowship of Buddhists in augarated in Colombo unanimously decided that the term Hinayana shouldbedropped when referring to Buddhism existing today in Sri Lanka. Thailand, Burma, Cambodia, Laos,etc. This is the brief history of Theravada, Mahayana and Hinayana.

Now, what is the difference between Mahayana and Theravada.1. Both accept Sakyamuni Buddha as the teacher.2. The four Noble Truths are exactly the same in both schools.3. The Eight fold path is exactly the same in both schools.4. The Pattica samupada or the Dependent Origination is the same in both schools.5. Both rejected the idea of a supreme being who created and governed this world.6. Both accept Anieca, Dukkha, Anata and Sila, Samadi, Panna without any difference.

These are the most important teachings of the Buddha and they are all accepted by bothschools without question.

There are also some points where they differ. An obvious one in the Bodhisattva ideal.Many people say that Mahanaya is for the Bodhisattva is for Arahantship.

I must point out that the Buddha was also an Arahant. Pacceka Buddha is also an Arakant.A disciple can also be Arahan. The Mahayana texts never use the term Arahantyana, Arahant Vehicle.They used three terms: Bodhisattvayana, proteka tradation these three are called Bodhi.

Some people imagine that Therawada is selfish because it teachs that people should seektheir own salvation. But how can a selfish person gain enlightenment. Both schools accept the threeYanas or Bodhis but consider the Bodhisattva ideal as the highest. The Mahayana has created manymystical Bodhisattva as a man amongst us who devotes his entire life for the attainment of perfection,ultimately becoming a fully Enlightened Buddha for the welfare of the world for the happiness of theworld.

There are three types of Buddhahood the Samma Sambuddha who gains full Enlighten-ment by his own effort, the Pacceka Buddha who has lesser qualities than the Samma Sambuddha, andthe savaka Buddha who is an Arahan disciple. The attainment of Nibbana between the three types ofBuddhahood is exactly the same the only difference is that the Samma Sambuddha has many morequalities and capacities than the other two.


history book (part 4,5)

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