Dear All,
In often, we, GMA-news group, would like to submit about some important part of Aakan history for you and any other observers.
At first, please taste focus on some important part of Vesali era from Rakhine Magazine, Volume 7, published in 1995.
Thanks for patience.
With regards,
GMA-News group
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Rakhine Magazine
1995, published, Volume: 7
English section
Contents
Page No:
Editor’s Note 142
Tai-Candra The Fouder of The Splendid Vesali 143
Oung Hla Thein
Vesali 146
Dr. Saw Tun Aung
Some Stupas From Ponnagyun Area 151
Ah Lonn Maung
The Story of The First Vasali 152
Court Counsellor Dhamma Zeya 156
- Tun Shwe Khin (M.A)
- (Translated by Lonn Aung Khine)
Editor’s note
Special issue on Rakhine Vesali period is an attempt by our Magazine committee to focus the importance and achievements of a time hidden in myths and legends. Half a century ago, Vesali is confused with Vaisali of India which is renowned in Buddhist literature. Even though it is less known to the general public, the historians and researchers who have studied it have a consensus- Vesali is great.
Who have made research and recorded the history and other aspects of the city which ridicules the beauty and splendor of the abode ‘of devas’? It is true that former native historians and literary figures recorded it. A king of contemporary period- Ananda Candra- have accomplished a great contribution by inscribing the facts and figures of his potentialities and those of his predecessors on the stone pillar, populary known as Ananda Candra Pillar, which is at present at Shitthaung Temple in Mrauk-Oo.
For centuries, the story and glory of the city had been subsided- or rather neglected. In the first half of he twentieth century, some touches on the subject were made by natives and foreigners alike. U San Shwe BU, an archaeologists, worked bard to bring to light the history of Rakhine including Vesali. Those who made special efforts to decipher the puzzle were U Oo Tha Tun, U Aung Tha Oo and U San Tha Aung. The deceased pandit wrote some articles on it and offered helping hand to many researchers. U Aung Tha Oo published a concise book on the subject entitled ‘Rakhine Cultures (Vesali Period) in 1966. In lectures and speeches he disclosed certain interesting points on it. The present writer had an opportunity to attend a lecture delivered by him. It was held in Arts Assembly Hall; Yangoon University in 1967. In his speech, he gave a long explanation on ‘Rakhine Coins’ including those of Vesali. Another great contributor on the subject was U San Tha Aung. His work- Buddhist Art of Ancient Arakan- is an masterpiece on its since it covers the whole of the Vesali period, emphasizing the artistic achievement of Buddhism in ancient Rakhineland.
Among the foreigners who tookinsight interest were were Dr. E.H Johnson and Dr. Sincar. Dr. Johnson was the first to decipher the Ananda Candra stone incriptions fully. Dr. Sincar tried to assign the reigns of the king of the period, one notable researcher was Dr. Pamela Gutman of Australia whose Ph.D thesis, Ancient Arakan, brought to light to a period enshrouded in legends.
In 1980s, Archaeological Department excavated the selected sites of the ruins city of Vesali and some of the findings were already reported through the newspaper and magazines to the reading public. The writers were authorities on the subject such as U Myint Aung and U Nyunt Han of the Department.
A new generation of the native researchers have sprung up to extend the scope of the field and depth of it. In their books and articles, they presented new findings such as stupas, stone inscriptions, bells, coins, religious images, pagodas, literary works and other artifacts discovered from different parts of he land or else not recorded.
Our special issue, we earnestly hope, will be a new addition on the subject so far, so wide and so arguable.
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TAI-CANDRA- THE FOUNDER OF THE SPLENDID VESALI
By Oung Hla Thein
In the first millennium of the Christian era, there rose in the liticral Rkhineland, a spsendid city called Vesali(Waythali in Rakhine) contemporary to the Gupta Empire of India in the west and the Pru Kingdom of Myanmar in the east. Vesali is also known as the Candra Kingdom due to its monarchs whose names end in the title of Candra or Chandra. The traditional founder of this famous dynasty was Tai-Candra. The authenticity of this king is attested by an inscription, which calls this City-Builder-King Dven Candra which, many scholars doubtlessly believe indentical to Tai of Chronicles.
Of Tai Candras, we have full accounts by chronicles almost all of which have till now remained unpublised. Deciphered in 1940s by the renown Sanskrit scholar Dr. Johnson, the Anandacandra inscription has also thrown much light on this warrior king. Among the rare records in Rakhine and stands high a manuscript composed in verse dated 1119 of Rakhine Era corresponding to 1757 AD. These sources and other oral history formed the kernel in presenting tradition have formed the kernel in presenting this king in this article.
Tai (or Taing after Phayre’s spelling) was the son of Thuria Ketu, the 25th ruler of Dynyawadi City founded by King Sanda Thuria, who is reputed to have introduced Buddhism to Rakhineland, Ketu was a might king but far from happiness for many years because he had no son to succeed him. His ling wish to father a son became finally fulfilled in his 22nd year of reign. After many prayer, his 29 year old chief queen bore him a lovely son child’s name, Maha Candra (Maha Can in Sanskrit). At the age of 9, the young Candra was married to a beautiful princess, and appointed heir apparent. It was a child-marriage but in line with the once-popular custom for ny services of the land. For 23 years he lived in other house, assisting his age father many years in his government and himself imbued with the art of polity.
At the age of about 30, Candra was assigned by his old father to repair the Mahamuni, the most sacred shine in ancient Rakhine. Some chronicles claim that it was in that very that Candra got the most miraculous spear called Ariadama (victorious spear) bestowed by a fairy. Some other chronicles confirm that Candra obtained the wounderful spear in the late 327 A.D. after building the city of Vesali. The first assamption appears reasonable in view of the Anandacandra Inscription, which says that the king Devn (Tai) conquered many kings, before he build the city history narrates us that Candra was deft with the new weapon and mastered spearmanship. While the shrine was placed under renovation, king Ketu died and Tai Candra ascended the throne of Dynyawadi. Unlike his ancestors, who asumed the title of Thuria (Suria), he bore a new title of Candra which his successors adopted. The date of the accession of Tai was assigned to 249 Rakhine Era(some claim 151 R.E) before the reformation of 560 RE in 638 A.D. the date of the present Rakhine calender. Thus, the date 249 RE of lod calendar corresponds to 326 A.D. This date acclaims support from archaeological evidence based mainly on an inscription which suggests that the accession of Dves was possibly in 350 or 370 A.D. The rival date 327 or 350 or 370 is 788 AD advocated by Nga May and Phayre. But it lacks archaeological support. In the year of accession, Maha Tai Candra subdued all his enemies, and consolidated his realm, hence his name Tai, a term derived from the Sanskrit DAM meaning “to conquer of subdue. The 8th century inscription of Ananda Candra mentions this king “DVEN probably derived from “DAM”. The inscription also claims that tae king conquered 10; kings and then built a compact city. Building of the beautiful city agree with the chronicles. But local records have a mention of temporary capital of Kenthonesont before there rose the beautiful city. The decision of shifting his capital from Dynyawadi has a long story to narrate fully.
The history of the Pharabaw Pagoda at Mrouk-Oo tells us that Tai was educated at Nalanda, Magadha of India. It was a practice of good Kshatiya kings to send their first sons to Nalanda or Taxila for education. At the time when Tai was in India, his host land was moving ahead to find her brilliant leader in Chadragupta. Perhaps the victory of Chandragupta had excited prince from Rakhine to become a grate warrior king Doubtlessly, Tai had gained much experience and knowledge on his return to homeland.
On the accession of throne, Tai found out that his capital has been no longer promising. The geographical change at the locality of his city favoured his decision to shift city. The Kaladan, its alluvial and swampy delta southwards, making Dynyawadi city more difficult to have access to the sea than before. At that time, the rise of Gupta Empire in India had timely demanded the Rakhine’s overseas trade extended in many folds. As Rakhine’s trade was mainly mantime, it badly needed good port nearer to the sea.
In view of this facts, Tai is believed to have moved his capital from his ancestral home-Dynyawadi which means the city of bounty rice. But he was unlucky with the first choice-Kanthonesont, which means literally Three-Tank-Site or the Tank with three concentric ponds. Six-month-long life in the new site proved unfavourable for the newly fouded settlement claimed many lives within seven months. It is probable that the blame lies on the hasty decision for a work that demanded through consultation. Histories have their blame on the Devil. But according to the record of the History of the localities dated 1119 RE, loss of lives was to blame an epidemic cholera that broke out because of unhealthy water tanks. Feared with the sudden catastrophe, the king consuled his ministers about the transfer of his new city. Now the king was lucky to find his new advisor in one minister named Kovidha who is said to have returned from India after a span of years pursuing astrology. Then came the bold decision of the king to move the city further south. It was Kason, the second month in the Rakhine calender and the most auspicious time of the year. When Tai founded his new capital at Vesali on the Rann Creek not very far away from then actuary of the Kaladan. The locality is bounded by a mountain range in the east and the Rann Creek in the west. Wide expense of alluvial lands occupied the other two sides. Some small creeks crisis-cross the landscape. A small range lies apart from the high mountain range. At the command of Tai, his subordinate kings transformed this locality into a very beautiful city within 27 weeks. The inscription mention us that the after conquering 101 kings, “built a compact city furnished with walls and moat ‘to become a city’ which laughed at the beauty of Paradise”.
According to the chronicles and local history, the choice of this magnificent city was done by the celestial gods. The story was a popular narration for every great feat that needed great care and skill. The Kernel of this choice is probable that the king had the most brilliant engineer in his realm to build arch a splendid city to wonder every onlooker, Oval in shape taken after the hide-cushion of hermit, the city layout was set in accord with the tradition; the sacred image- house to the north of palace, the city-gate on the east side, and the creamtion ground to the southeast of the Golden House. A large reservior for all the members of the palace was dug out at the western foothills of a small range inside the city walls. On the Rann Creak a few furlongs to the northwest of the city there was constructed a stone—pier-Kyoukhlayga in Rakhine-for which the city itself was well-known throughout the history. The pier proved a good port, drawing many mercantile vessels for trade every year. The enronicles record that on the day when the city was competed about ten thousand ships arrived at Vesali for trade in the weak of seven showers of jewelles. This story means that overseas trade flourished soon after the birth of Vesali. With the booming of trade, the king won more fame and respect of his vassals.
Mrotaynanntay Thamine of the History of Citied and Palaces has recorded the achievements of Tai Candra almost in full account. After founding the city, the king expanded the arable land throughout his kingdom and let the harvest increase rapidly with the help of reserviors and cannals which he build. Like today, the chief grain of that period was also Paddy, which was very important for both local consumption and foreign trade. Because he had experienced great pain at the sight of death of many people due to poor health, at Kanthonesont, his attention was given more to improve the health of the rural population. He wanted every village to have its native physician ready at hand to attend the sick. So he summoned a villager from each village to his capital and had them trained at the royal cost to become good physicians. Local history has it that the king built his herbal garden in the Zaw Gyi valley at his capital. The intention was to obtain rare herbs that were to be imported. To ease the trade, he standardised the measurements of his land and the greatest achievements of all was the circulation of silver cons. The coin bears on one side a crouching bull, the symbol of his birth on a Saturday and on the reverse the design of his golden crown flanked atop by the symbols of sun and moon to denote the races the north of his capital. In order to promote the fame of the shrine, he housed the most sacred image in a temple built of stone. Then he offered the image a golden spire(some claim it to be crown), that worthed much. He erected there three stone sculptures- Saka, Brahma and Earth-goddness- to guard the shrine supernaturally. This construction became the most attraction of the visitors throughout the history.
Chronicles express the proweas of Tai in many ways. He is said to have possessed a white elephant called Mon mation. It was a pride for every king of ancient times to own a white elephant. In course of time he came to obtain twelve other white elephants. This narration is likely uneant that he had twelve subordinate kings to alone many vassals after conquering his enemies. Tai was not only a talent warrior but also a popular administerer. The great help to his administration was rendered by a minister called Damazite. The word Damazite is corrupted form of Dhammazeya, which in Pali means justice. The Damazite was also called Praysoegri meaning ruler of the land. It was that Praysoegri was the chief minister and he ruled the land while the king reigned.
The founder king of Vesali flourished a long reign of 57 years during which he laid firmly the foundation for a powerful kingdom that it later time extended its away to the eastern Bengal for won the present of a princess from the king of Tamralipit in west Bengal. As regards the Tai’s flourishment, the inscription claim to be 55years, two years less than the chronicles record. After his death, his son ascended the throne. But for the named of the successor chronicles and inscription differ from each other. The former names him Thuriya while the latter records him as Raza.
Oung Hla Thein
NB: An apologist
In previous mentioned article, TAI-CANDRA- THE FOUNDER OF THE SPLENDID VESALI, we have left references mistakenly.
For that article references were as following:
References
Children, Robert Caesar: A Dictionary of The Pali Language London(1909)
: History of the Locali ties (A rare MS in old Rakhine Verses)
: Mahamuni Thwann Saktaw (MS)
Nga Mayr, Pyathirsara Razawon (A MS in Rakhine dated RE 1204 Pandi, Rev; Net Dynyawadi History (In Myanmar)
Sandamala, Rev; New Rakhine History Vol 1(In Myanmar)
Williams, Sir Ned: A Sanskrit-English Dictionary (New Edition)
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Thanks for taking patience.
GMA-NEWS (GROUP)
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Vesali
By Dr. Saw Tun Aung
We have read about the excavation of ancient Vesali by the archaeological department in the Myanmar newspaper issued in the second week of December 1979. A good news indeed!
Where is Vesali? When did it flourish? How great was it? What results would be found if it were excavated? The people surely want to know about the above questions.
Vesali is situated in Rakhine State. It’s location is five miles north of Mrauk-U. It had been a famous city for six hundred years which started from 350 A.D. to 957 A.D; before Bagan period and contemporary with Srikistra. The archaeological evidences which have been found up to date indicate the high standard of Vesali civilization. In those days, Vesali would be one of the most developed countries in the world.
Silver coins were used in the monetary system throughout the Vesali period. Various, denominations and designations of Vesali coins have been found across Rakhineland far and wide. As tested by spectrogram the silver content of these coins is ninety-nine per cent. In addition to those coins, stupas, crowned and uncrowned Buddha images, bells and lamps made of bronze and of excellent work manship have also been found in and around Vesali city and its vicinity.
A copper plate land grant was found at the entrance of the city forty-five years ago. It measures 41x26 square centimeter and weights sixteen pounds. Letters had been neatly inscribed on that plate. Now it is kept in the department of archaeology. Not only that, stone slabs inscribed with the “Yedhamar verse” came out from the ruined caityas in numerous numbers. These stone slabs were inscribed with the modified Brahmi letters in both Sanskrit and Pali languages. The paleographical assignment of the scripts is between fifth and eight century A. D. Some researchers argued that those letters should be called “Gupta alphabets”. However, Vesali was an independent kingdom and was not influenced by Gupta kings though the two kingdoms flourished simultaneously. It is true that Vesali alphabets look like those of the Gupta. But one may easily notice the local variations. Hence, those scripts should be named “Vesali Alphabets” are less known. No one can deny that those letters originated from the Brahmi alphabets. During this period, no Nagari and other. Indians letters existed. Therefore it cannot be called Nagari letters either.
The Sites of Ancient Rakhine Cities
In Rakhineland, most of the ancient cities were situated on the ridge between this Gispanadi (Kaladan) river and Ainzananadi (Lemro) river. Before A. D. 1000, the cities were built on the western side of the mountain range beside the ridge. In the period between A. D. 1000 and A. D. 1430, the cities shifted toward the eastern side of the ridge, by the bank of Ainzananadi. Mrauk-U (A. D. 1430-1784) the last capital city of Rakhine Kingdom, straddled the southern end of the ridge. One can reach Mrauk-U, after traveling forty-five miles from Sittwe, along Gispanadi and turning east near Ponnagyun along Theinganadi.
Rakhine Candra Dynesty
According to Rakhine chronicles, the powerful nine Candra kings ruled Rakhineland from the Court of Vesali. The famous Rakhine poet Badu Mong Nyo presented about them in the classical poem “Rakhine Princess E-Chin”.
Ananda Candra Inscriptions.
The names of nine kings in the chronicles do not tally with those of the Vesali coins. The titles of the kings named on the occesions of coronation ceremony inscribed on the coins can be found on the Ananda Candra inscriptions, the western face of the pillar at Shaitthaung Temple in Mrau-U. That pillar is erected by the stairs near the entrance of the Temple. On that inscriptions the list of the kings who ruled the ancient Rakhineland up to 729 A. D. were inscribed. On the list, twenty-two kings of Vesali court were recorded. Nevertheless, the detailed list of kings after 729 A. D. till the downfall of Vesali had not been known. That list might be found on the northern face of the Shitthaung pillar which are badly cut. However, the coin struck by king Sri Sighagana Candra that appeared partially on that surface has already been discovered.
The pillar like the Shaitthaung is a rare one even the world over. On three surfaces of he pillar, the leters of sixth, eight and tenth centuries were inscribed. This type of pillar on which the letters were inscribed within the regular gap of two hundred years respectively, is not only rare but also valuable. The remaining surfaces has no inscribed letters. King Mong Bar Gri who moved that stone pillar from the ancient city of Vesal to Mrauk-U and erected at the entrance of the Shaitthaung temple might probably have attemped to fill that vacant surface. His desire was not fulfilled as he had been engaged in external was efforts.
The City Plan of Vesali
On the aerial photo, the city plan, palace site and walls can clearly be seen. On the west of Vesali, there there is Rann creek, a tributory of Kaladan river. On the east, there is a mountain range which seperated between the Kaladan and Lemro river. The form of the city plan is an irregular square shape with curves and tapered lower parts. The walls of the north and south sides are straight while those of south and west are curved. The widest distance from north to south of the wall is about 10,000 feet and the distance from east to west of the city wall is 6500 feet. A small tributary of Rann still runs across the city. The above walls encircled the city (palace city) surrounded by walls as well as moat. The palace site is situated within the inner city. The hill on which the palace was erected is 1500 wide from north to south and 1000 feet wide from east to west.
For water supply, there are numerous wells as well as a large lake take in front of the city. When Vesali prospered, people might probably live in the outer city. They used to cultivate crops within that area.
The Great Buddha Image of Vesali City
Like Dynyawadi, an ancient Rakhine city earlier than Vesali situated six miles east of Kyauktaw town where there was Mahamuni Image (now, in Mandalay) in the north-eastern side of the palace site, Vesali also has a large stone image on the hillock north of the palace site. This hill is situated close to the Sanghayana (Buddhist Synod) hill to the west of it. According to Rakhine chronicles, Vesali Buddha. Image was constructed by the Queen of Maha Taing Candra, the founder of Vesali dynasty. That Vesali stone image was sculpted out of the large, single block of stone. Transporting, lifting and plating that kind of heavy, big stone to the top of the hill was a miracle. Nowadays, certain Buddhist monks have replaced the eyes of the image with articles imported from abroad. They also modified the hair above the forehead without knowing the value of the antiquity. In ancient Rakhine images, the eyes were not opened, but half-shut, like those of Mahamuni Image.
In 1956, the abbot of the monastery near the image discovered a stone slab inscribing “Yedhama Verse”, the letters being before sixth century A. D. and language Pali.
The Stone Stairs City of Vesali
The large stone stairs existed, in the north-west portion of Vesali, at the bank of Rann creek. The remains of that stairs can still be see now. Since the villagers had taken away some blocks of its upper portion, now one can find those of the lower part at ebb-tide.
Because of that stone stairs, the city of Vesali has been known as “Vesali, the city of the stone stairs.” In these days Vesali flourished as a seaport where sea-going vessels from various countries called at for trade and travel.
The Standard of Civilization
Various denominations of coins in which were inscribed the kings titles and bull figures indicated the level of civilization. The minting of coins which had been used as exchanging medium since fourth century A. D. shows that the civilizations of Vesali was one of the highest in the world.
Many archaeological evidences such as images, cites, lamps, bells made of gold, silver, copper and bronze and stone sculptures discovered inside and outside the city also prove the high cultural standard. As one observe those artifacts one will definitely conclude that the art of the metal casting had developed to a great extent in those days. The evidences also show that Vesalians inscribed letters on hard matters such as stones and metals. The use of Sanskrit letters prove that Sanskrit literature flourished in Vesali.
Commonly-used stone rays, pot, gold rings, ear-ring, bracelets were also discovered from Vesali and its vicinity. Without artistic skill, the above-mentioned handicrafts cannot be made. The kind of stone used to carve out figures are hard ones. To carry and lift such heavy of steep hill is not an easy job. So, it is believed that Vesali people used some kind of machine to carry out the task.
Religion
“Yedhamma Verse”, the cream of Buddhism, were inscribed on all of the stone stupas. We can say so because a lot of stone slabs inscribing “Yedhamma verse” have been discovered from the ruined stone stupas of Vesali and its neighborhood.
The transliteration of the Yedhamma verse is as follows:
“Among all the laws, the cause is the origin. Buddha has pointed out the conditions (i.e Effects) arising from the cause. He has also instructed their cessation (to attain Nirvana). This is the doctrine of the great Sramana (i.e Buddha).”
That Yedhamma verse is the basic doctrine of Buddhism. It explains the “Four Noble Truths”. The goal of the four noble truth is the cessation of the pain and sorrow and finally attain Nirvana.
Ancient Buddhists used that verse for the following reasons:
1. One can know the basic facts of Buddhism with a few words.
2. It enlighten Shin Saripputa and Shin Moggalana.
3. If learned people noticed that verse they would understand the detailed meanings and know how to follow the way to attain Nirvana.
The Rakhine Buddhists of those periods, when Yedhamma verse were inscribed (the fourth to eighth century A. D.) followed the path of Buddhism which was based upon the teachings of Buddha. That is the reason why they used to call Buddha as a great monk (Maha Scramna). It proves that ancient Vesalians were not the Late Mahayanites as some authorities claimed.
There is another proof besides that verse. On the inscribed stone slab that was discovered from the piles of bricks near a drainage of the south-east corner of Weithali village of ancient Vesali site, the following prayer for the construction of the stupas have been found.
“Should all the creatures be able to remove three dirts (i.e. greed, hatred, delusion) unable to cross the ocean noisy with the sound of “passion waves”, finally reach the stone of Nirvana happily.”
According to the paleographic determination, the stone slab was estimated to be inscribed about 700 A. D. The meaning of the words of the above sentences is similar to the stanza 183 of Dhammapada. The fact also proves that the type of Buddhism of Vesali is not of Late Mahayana one.
In Late Mahayana teachings, there are many gods, goddesses and Bodhisattyas and they are being worshipped by inscribing and praying with some verses like Mantra, Tantra, Yantra, etc. to attain wealth and happiness.
The Vesalians accomplished the following:
1. The constructed cites and stupas (Yedhamma verse were inscribed on stone slabs. For example, Niti Candra and Vira Candra inscriptions).
2. They made many Buddha image. (Numerous number of stone and bronze images).
3. They built monasteries and donated the lands to the monks. (Copper plate land grant).
4. They shared the meritorious deeds to the parents and all the creatures. (Inscribed letters of bronze bells and cities constructions).
5. They prayed and worshipped using lamps. (Various bronze lamps).
All above evidences highlight that Vesalians were followers of Theravada Buddhist faith, definitely not of Late Mahayana.
Some broken Hindu sculptures were also found in Vesali, but the numbers are remarkably less than those of Buddhism. The Buddhist Vesali kings were much tolerable with regard to other religious such as Hinduism in their country.
Ancient Vesali in Disrepair
Most of the antiques of ancient Vesali were destroyed by vandalists. Because of their thoughtless, dishonest practices, countless numbers of broken stones and bricks lay scattered all over the area. The stupas, images, stone stairs, city walls and palace site are all in ruins. All those valuable artifacts are lying on the ground in disrepair. However, Vesali which is not like other Rakhine cities such as Sanbawak, Khrait, Parein and Laungkrat which were eaten away by the Ainzanandi (Lemro river) course precious ancient material evidences would surely be existed underground. If it is excavated systematically, certainly invaluable material evidences will come out to prove its identity.
Law of Impermance rules Vesali
According to Dr. Johnson and Dr. Sircar, Vesali city was founded in 320 or 350 A. D. The primary evidences they referred were Anandacandra inscriptions and the coins struck by the kings of that period. Rakhine chronicles stated that Vesali ended in A. D. 957.
Vesali flourished simultaneously with Srikistra and its civilization endured for about six hundred yers, earlier than that of Bagan. Now, Vesali lies in a state of disrepair. The Law of Impermance rules the city. However, evidences of a great civilization has come out from the underground now and again to prove its former splendor and greatness.
Reference:
San Tha Aung: “Vesali”, Rakhine Tanzaung Magazine,
Vol. XVI (1980).
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SOME STUPAS FROM PONNAGYUN AREA
By Ah Lonn Maung
Present-day Ponnagyun township is bounded b Pauktaw and Mrauk-Oo township in the east Kyauktaw in the north, Buthidaung and Rathedaung in the west and Sittwe in the south. Its area covers nearly five hundred square miles. The town is located close to the western bank of the Gispanadi (Kaladan) river about sixteen miles to the north of Sittwe.
Even though Ponnagyun town was an addition during the British days (founded in 1905) the area has long recorded history. The famous pagoda, Uraittaung Zedi, was first constructed by King Suriya Sakka of Dynyawady period. During the Vesali period such temporary capitals as Kanthonsont and Thabeiktaung were founded along the Yoe-chaung creek, a tributary of Gispanadi, in Ponnagyun township. It was during the Vesali period that stupas (inscribed or not) were made and worshipped in large numbers throughout ancient Rakhineland.
As far as stupas are concerned many an articles have been appeared in local magazines and pamphlets. I would like to add some discovered from Ponnagyun area. In August, 1992, two stupas were found out from Kunntaung; a small range in middle of Ponnagyun town. Both stupas are similar in size and structure. The first one has a square basement which is eight and a half inches wide and eight inches wide. Two squares were lined out on each face. Above it is a small band in circular form. The shape of traditional Rakhine mungala drum more than one food high rests upon it. There is a band around it exactly in the middle. It is about two inches high. The whole band is demarcated into six sections in each of which a flower with four petals or sculptured. A figure of a fish intersects one flower to the other. Above the shape of the drum is a band smaller than the previous two. A circular of beads is decorated on top of it. The remaining parts were cut off.
The stupas is for most part similar to the first one but the upper pan from half the drum has been broken off. The broke part has been missing. Both are kept in safe custody in Ponnagyun town.
The third one which I accidentally found is in the precinct of the monastery of Kyauk-seik, a village about three miles north of Ponnagyun. As I went to the village on duty for road construction work, I was informed and guided to- the site by an acquaitance of me. That stupas, the upper part above the drum-shape os broken off; lies half-buried in the ground to the south-east of the monastery.
The fourth one which came to my notice lies on a hill range called Silapihti on which northern hilltop stands Uraitthaung Pagoda magnificently. The stupa is kept inside on ornamentally decorated half-walled chamber on the hill near the U Nyarnsakka monastery situated half way along the range. It is the biggest so far I found in Ponnagyun area. The stupa measures about three feets, four inches in height. The base platform is in square form measuring about one foot, five inches. Its height is one foot and one inch. Above it is a cube which is rectangular in shape. Above it is a terrace in the form of a band and above it is the cylindrical drum decorated with a band in the middle. The top of the cylinder is hemispherical. It looks like an inverted bowl or bell. The part above the cylinder seems to be broken off. At present, the presence of U Nyarnasakka saradaw at the site was inscribed on three sides of the platform and the whole body was gilded.
No scripts were inscribed on all above mentioned stupas. Stupas, as a rule, were the products of the Vesali period whether inscribed or not. The stupas which the present writer present here are very similar in size and structure of the stupas presented by the authorities of subject. More than that the sites from which they were discovered are ancient religious areas. That is why the present writer strongly believe that those stupas discovered from Ponnagyun area are artifacts of Vesali period of ancient Rakhineland.
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THE STORY OF THE FIRST VESALI
By Oung Hla Thein
According to the Rakhine Chronicles, there rose in ancient Rakhine and two cities that bear the same name- Vesali or Waythali as we Rakhines call. The first Vesali throve in the very earlier period many centuries before the second was founded in the early millennium of the Christian Era. The first Vesali is also known as Bhilusa Waythali of literally Waythali that Bhilus devastated to bring its end. Bhilu is a chronicle term for Rakshasas or cannibals.
Of the first Vesali, these survives no complete text is a single chronicles. As the Rakhine has many chronicles and annals to relate their long past from different points of view, one needs to scrutinize, if possible, all of them to have a complete text on a subject or an event. Here also history of the first Vesali demands no exception.
The Coacise History of Rakhine or Razawon Akouk in Rakhine, an ancient palm-leaf manuscript, claims that Vesali(i.e. the first one) was founded by Puraga, the second son of Tharazeinda the Uttaramadura king of Mijimadesa long long before Marayu the Founder of Dynyawadi City came into the scene of Rakhine history. The old MS further says that Vesali flourished contemporary to Dwarawadi founded by Ulaga, the uncle of Tharazeinda, in the southern Rakhine, now Thandway (formerly Sandoway). Both Puraga and Ulaga were descendants of an Indian people whose capital was Patna (or Patali putra). The two settlements in Rakhine existed side by side for many years without interruption. Perhaps the people of Vesali were agriculturists and peace-lovers. The name of Vesali itself denotes the settlements of farmers in Sanskrit. The Kaladan valley or the largest lowland to the east of Chittagong, where they settled down was and is still alluvial. The location of their city, according to local historians, is the eastern foothills of Longmwedong, about 15 miles north-west- north of Mrauk-U. longmwedoung is a separate range that runs about four miles north to south. Its peak is 317 feet above sea level. One mile to the east of this small range is the Wakthanto mountain barrier that runs down from the off-shoot of the Himalayas in the north until its spur lies five miles to the south of Mrauk-U. between these two ranges flows the Rann or Randa in Pali, meandering for miles to meet the mighty Kaladan river at a place some 10 miles from the sea. The exact site of this old city, according to the late historian U Oo Than Htwann, is west of Kyirabrong, a village reputed in ancient Rakhine land as a locality of warehouses for grains. Today the very spot included some ruined tanks and pagodas.
Vesali was more probably a city-state and lacked fort and moat in which those cities of Dynyawadi, Kyoukhlaga (also called the Second Vesali) and Mrauk-U took pride. The site has been still poor in stoical remains to testify its authenticity.
As regards its early rulers after Puraga, chronicles keep silent for many years. The last king happened to be an unlucky monarch who left no heir-son but a year-old princes for his throne. The name of this king is still unknown to us. But his daughter has variant na, es-Thunandri, Thireindra and Thinandri. The death of the king caused his ministers to select another chief to rule over themselves. Meanwhile weak and was overpowered by Wathudeva and his brothers who came from India in pursuit of victory. It is likely that they evaded Vesali which lies between India and Thandoway. The victory of Wathudeva and his brothers at the newly-conquered city of Dwarawadi was short-lived. They themselves are to blame for their own failure after their hardly-won victory. They neglected the administration and spent their time enjoying the sweet of the office mostly. They turned revelers at the seaside probably at the present day Ngapali Beach. Soon their amusement led them to quarrel themselves, making their reign weaker and weaker. Finally the royal family was expelled. They chose to move towards the Northern Kingdom, which lay adjacent to their homeland. On their way home, the king(Wathudeva) and his brothers died leaving their only sister, Ainzana, alone with Purohito the soothsayer. Now the Purohito married the lonely princess. At last they reached Vesali unscathed, which itself was badly seeking for a male-ruler. The Purohito and the princess, being elected, ruled Vesali, founding a dynasty called Brahmana. His son Brahmana Thundra married teh orphaned princess Thunandri after his father death, and ruled the land. The Brahmana was the first dynasty in Rakhineland. But Phayre (p.43) is right to say, that the Rakhine do not count their first dynasty form the Brahmana's linage. The reason that Phayre fails to mention is that Brahmana himself was not of royal bolod, Kshtriya, though his queen was of royal descendants.
The Brahmana dynasty lasted about 1945 years with 25 kings on the throne of Vesali according to the Razawon Akouk. The other chronicles such as Old Razawon, New Razawon and Razawon by Nga May among others relate this very ancient dynasty differently more or less. They say King Brahmana, after his accession of throne, founded a new city at Ngakhwethongtoung on the east bank of Kaladan and had five successors. The location of this city is still unknown to the historians. The name looks Rakhine but probably derived from some Indian words. And the narration continue to say that after the last Brahman king, there ruled in Vesali not in Ngakhwethongtoung King Tharaban and his sixteen successors, the last ruler being Brahmathiddhi or Brahmathiddat according to Razawon Akouk. Their account is meant that there rose two dynasties- Brahmanas and Tharabans- before king Maray. But they all fail to name every ruler with his flourishing years and keep silent to link the two dynasties. Unlike their accounts Razawon Akouk has given full names and flourishing years of the rulers after the first Brahmana king, claiming that they were of single-dynasty- Brahmans. Among the chronicles at my hand, the Akouk seems more reliable than any other in dealing with this period. Phonetically the term Tharaban is probably derived from Pali or Sanskrit word Saravarnna meaning excellenty caste most likely to denote the Brahman dynasty.
Despite the different accounts on the kings of this early age, all the chronicles are in accord with one fact that the king of that early Vesali is Brahmathiddhi. He reigned for 79 years according to Akouk. Regarding the whole dynasty, it appears very peaceful. Because no record of upheaval is mentioned in the chronicles. And it is assumed that ancient chronicles would not omit major events if such ones occured.
To return to the point, after peace at Vesali there came a catastrophe. A great flood caused by heavy rains and storm broke out, devastating the cultivation immensely both in highlands and lowlands. Scarcity of food was everywhere, driving many to wild. With this there appeared a savage horde led by Ngasatdan. Pakkami, Ngrakhaik, Moung Rawha, Ngapithay, Ngalakku were his brothers and Rakkhami his sister. This horde went known in history by the name of "Rakshasas" or Rakkhite Bhilus, most of the chronicles regard Ngasatdan and his followers as ogrish. But one narration says they were human. According to this account, their parents were a Chakma princess and her slave, who fell in love with each other and run away to he sources of the Kaladan River to escape the sudden anger of the Chakma chief, who had his realm in the Chittagong Hill Tracts. Chakma is a hill tribe of Rakhine and is also called Sakma or Satma which was easily misrad as "does" by ignorant historians. Likewise was the name of the slave of the Satma princess. Slave in Pali term is Banda which many misread as Bandar with sound in the end meaning "monkey". Hence the record of Ngasatdan and his brothers and sister by a tree-climbing animal, monkey and a four-footed animal, does. This misreading undoubtedly sounds quite unnatural to a history of a community. One oral history has it that the name of the Satma princess is Indamala (Indramala_. It seems that Bandas lived on game in the wild forest.
Now the separation of the parents and their off-springs came up after a natural calamity triggered by heavy rains and storm. The great floods torrentially carried the seven hill-folks downstream to the present-day Kyauktaw area, a few miles to the north-of west of Vesali. The very locality happened to be a place where many settlements had sprouted due to the alluvial soil. The seven hill folks, having known no art of cultivation perhaps in the lowlands, began to live on plundering the settlements along the Kaladan river and the foothills of the Waakthahto. It happened that their constant plundering had directly affected the tranquillity of Vesali, making the security of the city very limited day by day. Soon the citizens came to feel threatened and finally confined themselves indoors in fear of death to be brought by the wild folks. To add worst to worse, the king of Vesali became weak and incapable of subduing them. Soon the savages grew bolder to bolder and eventually began to plunder the city twice a day- in the dawn and in the dusk. This went on unchecked for many days. One days, the king Brahmathiddhi, in order to quell the savages to save face, went out of the city, with great forces. Taking this a great opportunity, Ngasatdan, leader of the savages, chased the king and had a duel fight with him. Physically inferior to the savage, the king was at last defeated and killed, surviving his queen and daughter Ruchitamala at the city.
With the death of the king, all the citizens were driven to extreme fear. Now Vesali was lucky that the savages did not move to occupy and rule over it. But the city itself had been at the mercy of them for many years.
At the time when the Vesalians began to suffer the terror of the savages, there rose another development in the upper sources of the Kaladan river. It was that a baby-boy was born to Aikzuna, a hermit and Eindamayu(Indramay), his laywoman. It happened that Aikzuna (Arjun) had been a king of India, who after renouncing the palace life moved to the more pleasant hills to seek acetic life while Eindamayu was a princess of Chakma chief who ruled in the upper sources of the Kaladan. In course of time they were destined to meet each other and get married. Soon they got a child. Then the great flood caused their separation, carrying the mother and her child downstream in an uprooted tree away from the hermit. Again the mother lost her baby. At last the infant came to the hands of Oungla a Mrun chief, who lived near the flatlands of the Kaladan. The young man became known in the latter time by the name of Marayu, the chief of Mara or Maran meaning the Rakhine. Brought up among the Mrun an ancient Rakhine tribe still living in Tripura of India, the young Marayu became a chief after his marriage with the daughter of Oungla. He is said to be skilled in archery and swordmanship. The great Echin poem says his martial art was invested by Indra or the god of the celestial world. Perhaps he became warlike and gathered all warriors of the tribe. History relates that he hated to remain still and began to extend his power over that over that flatland of the Kaladan. His first conflict came doubtlessly with the Ngasatdan's harassment on Vesali. Unlike Ngasatdan and his kinsfolk, who liked plundering, Marayu and his followers were inclined to settle down at low land which was facing the danger of the barbarian horde. The situation at last led the young Marayu to subdue the barbarians victory went to Marayu. Thus Marayu is still remembered as the savior of Vesali.
We have no details of this ancient battle between the two rivals. Marayu won the battle with Ngasatdan because he could use the weapons-Bow and arrows as well as sword while his opponent knew nothing about them and fought bare handed as all savages do until now. A stone sculpture erected at the Shitethoung Temple of Mrouk-U dedicated in 1535, depicts that Marayu shows his opponent a glowing stone set on his hand in the bright sun. the story associated to his picture relates us that while the barbarians stood amazed looking at the strange object, Marayu slew him to death. Needless to say, the power of barbarians grew weak and came to an end very soon with the death of their leader. Some believe that the savage men who could keep themselves alive, managed to flee to the south thence finally to the Indonesian archipelagos.
The savages leaving been quelling, the victorious Marayu and his group entered the devastated Vesali, which welcomed them warmly. Seeing the throne vacant, Marayu seized it and married the princess Ruchitamala to legitimze his rule over the kingdom. With his accession, a new cast, Kshatriyas (royal family), began to take root in the Rakhine history. In the very first year of his reign, Marayu left the old Vesali and founded Dynyawadi in 3325 BC, at a place some six miles to the north-west of his former capital. Some chronicles claim the date to be 2000 BC.
As regards the name of Marayu or Maroyo. Phayre assumes that it has probably been formed by chronicles from "Marama, the Arakanese form of Mrama, and yo or aro-race. Investigations among tribal community of Rakhineland by my colleagues and myself have revealed that the Mro and other tribes call Rakhine people"Maran" meaning ruling caste and that "yuk" in Mro is "chief or king of Rakhine. The story of Marayu thus claims that Rakhine came into being because of the mingling of three native communities-Chakmas, Mruns and Vesalians (or and Indo race). Some support this claim in the grounds that present Rakhine has many outstanding features of such races.
With the accession of king Marayu and the rise of Dynyawadi, the name of Vesali had gone silent for about 36 centuries until 327 AD, WHEN KING TAIN Candra chose it as his capital to make it the seat of the most splendid dynasty in ancient Rakhine.
Oung Hla Thein
Reference:
An anonymous: Razawon Akouk, MS in Rakhine
Nga May: Pyathatsara Razawon, MS In Rakhine, RE 1204
Pandi, Rev: New Dynyawadi History, in Myanmar, 1920
Phayre, Rev: History of Burma (1883)
Sandamala, Rev: New Rakhine History, Vol I, in Myanmar, 1931
U Tha Htwann, U: Memoirs.
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COURT COUNSELLOR DHAMMA-ZEYA
By Tun Shwe Khin(M.A)
(Translated by Lenn Aung Khine)
Famous was Court Counsellor Dhamma zeya during the regin of King Cula Candra (733-769 A.D.). According to Rakhine chronicles, he composed many literary works among which classical song of "Candra Bway" and "Hle-taw-than" are still popular in the history of Rakhine literature.
The Court Counsellor founded a country in the present Tripura State of India to the north of Rakhineland because of the political strife in the homeland. As they had to conceal their origin and belief, they have become known as 'Mrong' (concealment, in Rakhine) nationals and the region, Mrong-land. The poems and other literary works of the learned counsellor can still be found in the regions such as Bohmin region, Phalan region and Chakma region in Chittagong District, Bangladesh and Tripura State in India. As those areas were separated from Rakhineland proper for centuries and are situated far-flung from he mainland their literary style is still in ancient Rakhine form 'Candra Bway' and 'Han-swa-lay'. Boat Song are connected to the historical events of his time. The following are the extracts form historical records of Rakhine as far as the learned counsellor is concerned.
After the death of King Singa Candra, his son Cula Candra succeeded the throne of Rakhine Vesali Kingdom in 733 A.D.. His Chief Queen was Sandra Devi- his blood sister. The King was a handsome, mascuiar man complete with prowes and power religious as he was, he revered in Tri-ratna- the Buddha, Dhamma and Sangha. He possessed countless numbers of troops.
On one occasion, he accompanied by ninety thousand war boats marched to the regions in the west. The rulers of the western kingdoms came to have audience with him bringing valuable presents and gifts and accepted his overlordship upon them. A large water tank was dug and an inscribed stone pillar was erected at the site presently known as Chittagong. The locality was named Chittagong because the court counsellors advised him no war effort was necessary to hold the land as the lords of his region had already subordinated themselves to suzerainty.
The story goes on:
At the age of fifty-six, he suffered a mysterious headache. Consulting the matter to his astrologers, they recounted him his fateful events in his formal existence. Their story:
"The King had been a dog in a country known as Pinsalarit Thindway. When the dog died its skull was placed at a juncture of a certain banyan tree. After years the skull was embedded into the tree. Whenever the wind blew and the branches moved, and as the skull was tightened, the King in his present existence have to suffer headache.
As the King was eager to march to pinsalarit country he sought advice from his counsellors. The counsellors warned him to cancel the trip.
"If Your Majesty makes the expedition, no more return back to the homeland", prophesized they.
Against their advice, King Cula Candra made preparations to journey to the upper reaches of the Ayeyarwady river. Before the departure, he summoned his beloved Dhief Queen Sanda Devi who was pregnant for three months and addressed: Beloved queen, as I've to make an expedition to a far-flung country, you rule the land accordingly with yourself adhering to dhana (charity), sila(morals) and bhavana (meditation). If I fail to come back home as the journey, across the seas I'll take is dangerous, choose the one who fits with this ring to be King and your spouse." So saying, he handed over his precious ruby ring to her.
After that he stepped onboard the sea-going royal barge and started the maritime journey followed by ninety thousand combat war-boats. The Chief Commander of the armada was no other than Counsellor Dhamma Zeya. The route they took, first, was along the Rakhine coast from north to sough and then, making a turn near the Cape of Negaris (Mawtin). It is said that while the rough armada was sailing near the Cape, King Cula Candra spit out the chewed quid of betal from his month. While, it was received by the princess female sea-dragon living under-water, she was thrilled as the King had been her spouse for seven times in their former existences. So she asked her father- King of the sea-dragons- to bring him under-water so as to be her consort again. The father King agreed.
Along the expolition King Cula Candra received the presents offered by King of Hanthawady and journeyed up-river along the Ayeyawady. On the way he was paid obeisance by King of Bagan and received presents tendered by him. The rulers of Moekaung, Moenbyin, Ohneaung, Moenay, Moehtway, Moelaung, etc also welcome and received him and offered gifts at their respective localities. As he set foot at Tagaung, he was cordially welcome by the King of Tagaung, surrounded by his high-raking ministers and officials deploying four branches of rough combat arms. A beautiful daughter princess of the ruler was offered as a symbol of respect to King, Cula Candra. The Vesali sovereign ruler searched and destroyed the said Banyan tree and built a pagoda at the site.
After three months of luxurious sojourn there; he came back to the homeland as he was advised by his counsellors. ON reching near the Cape of Negaris, His Majesty's rough barge and his, armada was caught in the storm and fatefully the King himself drowned. Since then, the Cape became known as 'Naga-rhit' (meaning, drowned by the Naga-sea-dragon) and later has changed into Nagaris.
The leading unit of the armada led by Counsellor Dhamma Zeya and some followers escaped unscathed. Before the group entered the city of Vesali the news reached the ears of the Queen Sanda Devi who accused the Counsellor of assassinating her husband. She refused him and his followers to enter the city Dhamma zeya, accompanied by his followers, sailed up-river of gaspanadi (Kaladan) river and founded a country known as Uttarait. He was driven away from the place by the Queen so that he had to move to the north-western direction. Afterwards, he established such settlements as Mrong-htaung (Tripura), Bohmong-htaung, Chakma-htaung, Phalan-htaung (in Bangladesh), and bias-rong (now in India).
Those are the events related to Court Counsellor Dhamma Zeya of Vesali period recorded
in the annals of ancient Rakhine historical manuscripts.
Reference:
Tun Shwe Khine - Court Counsellor Dhamma Zeya.
Rakhine Authors' ( 1991)
