Ancient City of Danyawaddy Should Also be on World Heritage List

The current Thein Sein government is working to include Burma’s ancient cities in the World Heritage List of UNESCO (United Nations Educational, Scientific and Cultural Organization). To protect and preserve Burmese cultural heritages up to international standards, the government is now cooperating with UNESCO to get the cities added to the list. They submitted three ancient cities, Beikthano, Hanlin, and Tharay-Khit-taya (Sri Ksetra) to UNESCO. Union Minister for Information and Cultural Affairs Kyaw San mentioned those cities in his address in Pyithu Hluttaw held on September 20. “To add the ancient cities into the World Heritage List and to protect and preserve them according to the international standards, cooperation with UNESCO is underway. Beikthano, Hanlin, Tharay-Khit-taya were proposed to be put on the list. They are at the last step of being in the World Heritage List. When UNESCO is done with their standard procedures, the three cities - Beikthano, Hanlin, and Tharay-Khit-taya- will be in the list."

There are many ancient cities in Burma that are part of world history. Among them, not just Beikthano, Hanlin, and Tharay-Khit-taya are the most ancient but also Danyawaddy located in Kyauktaw Township near Mahamuni Pagoda. Danyawaddy can be dated back from 6 BC up to 4 AD. Therefore, Danyawaddy is the most ancient city in Burma. When they excavated the old palace site 3 years ago, the palace wall of Danyawaddy, brick foundations, city entrances, and broken pot pieces used at that time were uncovered. The shape of the city is not square but round, unlike most of the ancient sites. It has been proved that Danyawaddy did exist in Arakan. There are three Danyawaddy periods and the excavated city that was built in the third Danyawaddy period lasted from 6 BC until 4 AD. Beikthano, Hanlin, and Tharay-Khit-taya cities were founded between 1 AD and 9 AD. Therefore, Danyawaddy is much older than Beikthano, Hanlin and Tharay-Khit-taya.

However, the Burmese government did not submit Danyawaddy to UNESCO to be included in the World Heritage List. Instead, only Beikthano, Hanlin, and Tharay-Khit-taya were proposed. Excluding Danyawaddy, because it is the ethnic Arakanese site, is an utter discrimination against the ethnic minorities. It shows that the government does not value the heritage of other ethnic groups that are not Burman. The Union of Burma is not a country where only Burman people live. Shan, Chin, Karen, Arakanese and other ethnic people also live in the country. Therefore, the heritage of other ethnic groups are as equally important as those of the Burmans. Like Burman heritage, they all have to be preserved as well. It is imperative to protect and preserve all the heritages of Burma without narrow-mindedly discriminating against one another.

Therefore, like Beikthano, Hanlin, and Tharay-Khit-taya, the ancient city of Danyawaddy should be submitted as quickly as possible, to UNESCO to include in the World Heritage List.

NarinjaraNews

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THE CORONATION OF KING DATHA-RAJA (1153-1165 A.D)

SAN SHWE BU J.B.R.S Vol. Part 2. 1917

In India Buddhism flourished in its purest form till the close of the first century A.D. during which time it had no rival faith worthy the name. That the Jains of those days formed an insignificant minority will be clearly evidenced by the fact that more than three fourths of the people named, specified objects of donation, inscriptions throughout India from Asoka to Kanishka's time are Buddhist, while the majority of the remainder are Jain. From that time onwards the Brahmans, with their numerous gods and manifold sacrifices, became increasingly powerful till, in the first half of the eighth century a furious persecution instigated by the great Brahman apostle, Kumarila Bhata, succeeded in eliminating Buddhism from the land of its birth. It cannot, therefore, be supposed that such a mighty upheaval did not in some way influence the religious thoughts and ideas of Arakan, which is India's next door neighbour.

In fact all available records clearly indicate that just about this time or a little while after it, Brahman gods and their sacrificial forms came into Arakan and along with Buddhism ___ the original religion ___ they found equal favour with the people. It so profoundly affected the Arakanese of those days that a whole dynasty of their kings adopted Hindu names. The coins they struck bore on one side the effigy of the sacred bull, Nandi, the riding animal of the god Siva.

Temples were erected in quick succession in the approved Indian style and were specially dedicated to the worship of Siva and Vishnu. The decorations, which were used in these religious structures, consisted of figures illustrating the lesser gods of the Hindu Pantheon.

When Datha-Raja ascended the throne of Arakan in the 12th century, Buddhism and Brahmanism shared equal honours and the cults of Siva and Vishnu were in high favour. Indeed, so deeply rooted were the latter faiths in his country that they affected all the ceremonials, even of a purely domestic nature. They permeated every household and influenced the individual and domestic concerns of everyday life. They interfered with marriage, which before that time, was purely a civil contract; they required a person to perform certain sacrifices before undertaking a journey; they imposed obligation on cultivators and fishermen and, in a thousand different other ways, which constituted the daily life of the people.

Nowhere in the history of Arakan is this fact so prominently brought out than in the coronation of King Datha-Raja on the full moon day of Kason 1158 A.D., which the old chroniclers have handed down to us with all the accuracy and vividness of the Dutch School. The following is a summary of what I have been able to gather from various sources, which, I trust, will enable the general reader to from a just estimate of the powerful influence of Brahmanism in Arakan from the end of the 8th to the middle of the 14th century A.D.

By the advice of the astrologers and the other Brahmans, whose specially duty was to conduct religious ceremonies, active preparations were made for the coronation of the King. From the seven different hills in the various parts of the kingdom earth was collected. A particular kind of wood was cut at a certain hour of certain day of a certain week for the erection of the pandals. On the most auspicious day of that year, i.e. the full moon day of Kason, three kinds of pandals were erected, having for their roofing a particular kind of leaves brought by the Shans of the north-east. The place selected was the right bank of the Lemro river, a parallel stream to the east of the Kaladan. The first pandal had the general appearance of a lion and was called Thi-Har-Tha-Na (oD[moe). The second resembled an elephant and was called Ga-Zar-Tha-Na (*Zmoe). The third resembled a peacock and was called Mor-Rar-Tha-Na (arm&moe). The first was decorated all in white, the second in red, and the third in blue. In the first Brahmans, in the second sailors, and the third cultivators, waited in attendance. Then the ground covered by each of the pandals was laid over with a layer of the earth brought from the seven different hills. In the first pandal, a millionaire's son clothed in yellow robes had to till the ground by means of a gold ploughshare drawn by white bulls. In the second, the son of one who belonged to the middle class and clad in red robes had to do the same by means of a silver ploughshare. The son of an agriculturist in green robes had to do likewise in the third by means of an iron ploughshare. After this, the earth was well mixed with cow's milk and dung and then grains of paddy, millet, sessamum and so forth were strewn over. The whole place was then fenced off so as to prevent the intrusion of those who were not directly concerned with the ceremonies.

When these preliminaries had been gone through, the Brahmans conveyed the images of Sarasvati, Parvati and Visnu on chariots decked out for the occasion, and placed them in the pandals amidst the chants of mantras and other incantations. Twelve other Brahmans and four Bhikkhus intoned special hymns usually employed at the ordination of Buddhist monks. At the same time, another class of Brahmans repeated appropriate slokas from the vedic texts. This ended, there was a simultaneous blowing of conches during which the structures were sprinkled with holy water.


The sacred water of the Ganges was then brought in jars of gold, and, at the most favourable conjunction of the planets, the water of the Kaladan and the Lemro rivers was conveyed by forty virgins belonging to the five highest classes of the people. Eight were princesses with gold jars; eight were daughters of Brahmans with earthen-ware jars; eight were daughters of ministers with copper jars; eight were daughters of millionaires with silver jars; and eight were daughters of middle class people with iron jars. Each class went in separate boats and were accompanied by Brahmans, ministers and representative agriculturists. Then in the midst of strains of joyous music, the boats pulled towards midstream, where the jars were filled and then the parties returned to the shore. The water conveyed by the princesses and the daughters of Brahmans was placed in the lion pandal, that brought by the daughters of ministers in the elephant pandal and the remainder in the peacock pandal. The whole route from the Royal Palace to the pandals was sprinkled with holy water and flowers by Brahmans, who chanted hymns at the same time. It was also completely roofed over all the way so as to shut out sunlight, and, on both sides, sugar cane and plantain trees were alternately planted.

At the conclusion of all these elaborate preparations, the King and Queen clad in splendid robes, glittering with the nine kinds of gems that ornamented them, proceeded on a white elephant towards the pandals, escorted by armed soldiers, Brahmans and ministers, who went both before and behind them. On arrival, they entered the lion pandal. Here, the King separating himself from the queen uttered certain formulas while humbly seated on the floor. He then bathed himself in the elephant pandal, and, in the other, he washed his head. Having performed this acts, the eight princesses clad in beautiful raiment stood before the King, and administered the first coronation oath: “Oh King, in all your conduct, be you guided by the wisdom and experience of all the wise monarchs who ruled the earth before you. Oh King, it is our fervent hope that you will not be the first to give offence to other neighbouring kings; that you will always encourage and support all the industrial and commercial enterprises of your subjects; that you will always treat your people as if they were your own children; that you will guard and protect their properties and possessions and that you will always regard their lives as dear as your own. Oh King, we wish you to discard every form of anger, malice and hatred, and to do and say only that which is right and appropriate.” Saying this, with one accord and with uplifted hands, they poured from silvery white conches studded with gems the sacred Ganges water over his head.

Eight high-class Brahmans then stepped forward and administered the second oath: “Oh King, be the defender of your faith. Strive always to make it popular and universal. Love and defend all living beings as you would own self. Protect the properties of your subjects as you would your own. In all political relations with other countries, do not be the aggressor. We implore you to discharge your kingly duties always, to listen to the advice of wise counselors and to preserve the honour of your race”. They then went through the same ceremony of pouring Ganges water over his head.

Eight men belonging to the middle class then stepped forward and administered the third oath: “Oh King, we trust you will introduce just and benign laws for the prosperity and progress of your subjects. We implore you to avoid all forms of evil and to shun the companionship of those who have no honour nor self-respect.”

At the conclusion of this ceremony, the representatives of all the different classes of people took their stand before the King, and administered the fourth and final oath: “Oh King, by virtue of the ( water pouring) ceremony, which we have just performed, we hope you will be able to carry out all our wishes in every particular. Rule us wisely and well, and never levy taxes more than the legitimate one-tenth of our incomes. Oh King, if you fulfill all our wishes and act and say all that we implore you to do, your majesty, might and power, both in the present and the future, will steadily increase, like the rising sun and the waxing moon. All the other kings will bow down before you, and own your allegiance, and all the territories over which you bear rule will be from robbers and evil-doers. There will be profound peace, prosperity and plenty, and, above all, you will enjoy a long and happy life. But if, on the other hand, you set our wishes at naught, and give rein only to your own wicked and selfish desire, without any regard for the happiness and welfare of your subjects, may there be not only a speedy disintegration of your Kingdom by the prevalence of frequent storms, earth-quakes, fires and other destructive forces of nature, by the depredation of thieves, robbers and all other agents of lawlessness, but may you yourself also have a short and miserable life, and, in the end, may you suffer unto eternity all the indescribable horrors of the nethermost hell.”

The King then, having made a solemn vow that he would conduct himself in such a way as to give satisfaction to every one of his subjects, returned with his Queen to the Royal Palace in the same imposing order as when he started from it. This concluded the whole ceremony, and the three pandals were dismantled and cast into the Lemro river in order to prevent the commission of sacrilege on them.

..............
SAN SHWE BU

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Arakan oil lamp dance

The brass open-oil lamp found in the city of Vesali

          The second open-oil lamp can be found in the ancient city of Vesali. It is made of brass. It measures 9 inches high from the plinth to the edge of the statue. It is a female figure and stretching her hands in parallel. The brass open-oil lamp in the form of hemisphere of the gourd, is held with her fingers. The front edge of the open-oil lamp was used to put the loop of the wick. The oil to light the open-oil lamp, was not gasoline, coconet oil and wood oil, but the butter made from the milk.

Why the open-oil lamp was used

          Nowadays, lighting offering to Buddha becomes a traditional custom in Rakhine state because Rakhine people made lighting offering to Buddha from time immemorial as they believed that light offering dedicating to the three gems called Buddha, Dhamma and Samgha(or) gods, was superior to any other offerings.

The history of the open-oil lamp

          The historians believe that Greek and Roman arrived in the southern part of India in order to trade goods bringing the female statues with the oil lamps in the 2 century AD. Besides, they also believe that the southern Indian cast the oil lamps with their wanted figures modeling the statues the European took.

          The historians couldn’t give the exact answer whether the Vesali open-oil lamp was southern Indian’s masterpiece or the European’s masterpiece. Besides, ti was cast in Rakhine or it was taken from the merchants come from the southern part of India. However, the words ‘အာယာနာ ေကာင္းမွဳေတာ္’ were inscribed at the plinth of the statue. By observing the alphabets, we can find that such alphabets were used at the beginning of the 10 century AD in Rakhine. Therefore, some of the historians allege that it was cast in Vesali between 900 AD and 950 AD because it was excavated in the ancient Vesali site and its alphabets look like the alphabets stamped on the coins of king Su La San Dra, the last king of Vesali dynasty.       

Rakhine oil lamp dance

          Rakhine oil lamp dance is one of the traditional performances in Rakhine state. Performing the oil lamp dance is the demonstration of offering light to lord Buddha. The dancers have to dance together with striking Rakhine drums, playing the flute and singing the soft song called Tharchin. There are evidences that Rakhine musical instruments and Rakhine dances have developed with Vesali high civilization. We can prove that offering hight to Lord Buddha became popular in Vesali period because the open-oil lamps from Vesili period, can be found in Rakhine state. Therefore I believe that the oil lamp dance would relate to the open-oil lamps in Vesali period.

 

By Htay Win

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Rakhine wrestling called Rakhinejun

                                 Rakhine wrestling called Rakhinejun    

            Rakhine wrestling is one of the traditional sports in Rakhine state. Rakhine people call it Jun. The meaning of Jun is spinning and efficiency. Two athletes are needed in competing Rakhine wrestling. One is called catcher and another is called receiver. The catchers have to catch their opponents stretching their arms and the receivers have to receive their opponents contracting their arms. The catchers have to try to fall their opponents on the ground, but the receivers have to try to escape from their opponents. The mean purpose of this sport in to fall the opponents onto the ground by force and technique, but it doesn’t intend the opponents to pain and die. The wrestlers must be masculine and strong.

          Quickness, mindfulness, stamina and wits are the main necessary skills to compete Rakhine wrestling. There are rules and regulations the wrestlers are to obey in the wrestling competition. The wrestlers from Tawphyarchaung region in Ponnagyun township and the wrestlers from yanpyay township, are skillful in wrestling. Rakhine wrestling is the sport which force and insight have to be used together. Thus, the wrestlers need not only jun techniques but also the body strength. Therefore, all wrestlers are strong and healthy.

          We can say the Rakhine wrestling is the systematic deep-smooth national sport. Nowadays, the world famous fighting sports such as boxing, karate do, judo and martial art are strong fighting sports, but Rakhine wrestling is not strong like those sports. It is only the mild fighting sport because punching and kicking the upper portion of the knee, are not allowed in Rakhine wrestling. It is not as dangerous as boxing, judo and karatedo.

          Rakhine wrestling gives not only the body strength of the individual but also the individual ability, effort and bravery. Rakhine wrestling makes the wrestlers develop that even though he is individual, he con pass over any difficulties patiently and he dares to challenge anything determinedly and he can do the force needed jobs actively and adventurously with firm commitment.

          Rakhine wrestling competitions are held in the religious festivals, especially, in the periods of the holiday. In conclusion, Rakhine people are proud of this sport as a national sport.

 by Htay Win

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Native Arakan - Arakanese - Rakhine

The Rakhine people; formerly Arakanese, are an ethnic group of Myanmar, and form the majority along Rakhine State's coastal regions. They possibly constitute 5% or more of Myanmar's population but no accurate census figures exist.

According to the Rakhine Chronicles, the name Rakhine or Rakhaing was originated from Pali word Rakhapura meaning the land of the people of Rakhasa (Rakhasa > Rakkha > Rakhine) who were titled this name in honour of preservation on their national heritage (a myo) and ethics or morality (sila). The word Rakhine means, “one who keeps his own race.”

The Rakhine (Arakanese) speak a language related to but different from Burmese. Although mutually intelligible with standard Burmese, one major variation is the Rakhine speech's retention of the /r/ sound, which is a /j/ sound in Burmese. Written Rakhine is essentially the same as standard written Burmese though certain differences in vocabulary do exist.

The Rakhine are predominantly Theravadan Buddhists. They claim to be one of the first groups to become followers of the Buddha in Southeast Asia. The Rakhine culture like the majority Burmese culture is based on Theravada Buddhism but has more Indian influence, likely due to its geographical isolation from the Burmese mainland divided by the Arakan Roma and closer proximity to South Asia. Traces of Indian influence remain in many aspects of Rakhine culture, including its literature, music, and cuisine.

Arakan is comprised of the four provinces of Dhannyawadi (Mrauk-U), Maegawadi (Man Aung), Dwarawadi (Sandway), Rammawadi (Rann Bray) and 12 Bengal cities including Chittagong (now in Bangladesh). Decca (present capital of Republic of Bangladesh, Dhaka) area as far a field as Mushidabad (near present day Calcutta) was most of the time under Arakanese rule.
The area of Arakan was about 20,000 sq. ml. till the British period. But, Burmese ruler, without the Arakanese people's consent, split up a north western Arakan Hill Tracts area bordering India and a southern most part of Arakan (from Kyauk Chaung River to Cape Negaris) from the Arakan mainland. Due to these partitions, the present day total area of Arakan was reduced to 18, 500 sq. ml and it comprises less than half of historic Arakan.

The land that is known as Arakan by the foreigners is called "Rakhaing-pray" by its own peoples, Rakhaing-thar (Arakanese). The Arakanese history records the early Arakanese to migrate in Arakan and settled down in their true land since time immemorial.

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

Ancient Dhannyawadi Lying, west of the ridge between the Kaladan and Le-mro riv­ers. Dhannyawadi could be reached by small boat from the Kaladan Via the its tributary, the Tharechaung. Its city walls were made of brick, and form an irregular circle with a perimeter of about 9.6 kilometres, enclosing an area of about 4.42 square kilometres. Beyond the walls, the remains of a wide moat, now silted over and covered by paddy fields, are still visible in places. The re­mains of brick fortifications can be seen along the hilly ridge which provided protection from the west. Within the city, a similar wall and moat enclose the palace site, which has an area of 0.26 square kilometres, and another wall surrounds the palace itself.
At times of insecurity, when the city was subject to raids from the hill tribes or attempted invasions from neigh­bouring powers, there would have been an assured food supply enabling the population to withstand a siege. The city would have controlled the valley and the lower ridges, supporting a mixed wet-rice and taungya (slash and burn) economy, with local chiefs paying allegiance to the king.

From aerial photographs we can discern Dhannyawadi's irri­gation channels and storage tanks, centred at the palace site. Throughout the history of Arakan, and indeed the rest of early Southeast Asia, the king's power stemmed from his control of irrigation and water storage systems to conserve the monsoon rains and therefore to maintain the fertility and prosperity of the land. In ceremonies conducted by Indian Brahmins the king was given the magic power to regulate the celestial and terrestrial forces in order to control the coming of the rains which would ensure the continuing prosperity of the kingdom.
Historical periods:
Dhannyawadi - BC. 3325 - AD. 326
The First Dhannyawadi
BC. 3325 - 1483 King Marayu
The Second Dhannyawadi
BC. 1483 - 580 King Kanrazagree
The Third Dhannyawadi
BC. 580 - AD. 326 King Chandra Suriya
Gautama Buddha, Himself, visited Dhannyawadi and the Great Image of Mahamuni was casted, and Buddhism began professed in Arakan. Currency system by coinage is said introduced in Arakan economy.

Vesali – Lemro - AD. 327 – 1430
Vesali Kyauk Hlayga
AD. 327 - 794 King Dvan Chandra
Sambawak
AD. 794- 818 Prince Nga Tong Mong (Saw Shwe Lu)
Lemro
AD. 818 -1430 King Nga Tone Mun
This period was the highest civilization in the Bay and highly prosperous with busy international trade with the west. Pyinsa, Purain, Taung Ngu and Narinsara, Laungkrat cities were flourished and gold and silver coinage was used in trade relation in Arakan in this period.

Golden Mrauk-U - 1430 - 1784
First Golden Mrauk-U
1430 - 1530 King Mun Saw Mwan
Second Golden Mrauk-U
1530 - 1638 Solidified by King Mun Bun (Mun Ba Gri)
Arakan reached at the zenith of the national unity and of the time of most powerful in the Bay in this period.
Third Golden Mrauk-U Period
1638 - 1784 King Mahathamada Raza

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

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

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

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

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

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

The meaning of Ye Dhamma verse is as follow.

“Of these dhammas which arise from causes / The Tathagata has declared causes / Lord Buddha preached about the causes / And the effects gained by the causes / And that which is the ceasing of them, Nirawda Thitesa / This the great ascetic declares.”

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

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

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

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

The country had been invaded several times, by the Mongols, Mon, Bamar and Portuguese and finally the Bamar in 1784 when the armies led by the Crown Prince, son of King Bodawpaya, of the Konbaung dynasty of Burma marched across the western Yoma and annexed Arakan. The religious relics of the kingdom were stolen from Rakhine, most notably the Mahamuni Buddha image, and taken into central Burma where they remain today. The people of Arakan resisted the conquest of the kingdom for decades after. Fighting with the Rakhine resistance, initially led by Nga Than Dè and finally by Chin Byan in border areas, created problems between British India and Burma. The year 1826 saw the defeat of the Bamar in the First Anglo-Burmese War and Arakan was ceded to Britain under the Treaty of Yandabo. Akyab (Sittwe) was then designated the new capital of Arakan. In 1852, Arakan was merged into Lower Burma as a territorial division.
During the Second World War, Arakan was given autonomy under the Japanese occupation and was even granted its own army known as the Arakan Defense Force. The Arakan Defense Force went over to the allies and turned against the Japanese in early 1945. After the war, Arakan was the centre of multiple insurgencies which fought against British rule, notably led by the monks U Ottama and U Seinda.
In 1948, Arakan became independent as a division within the Union of Burma. Shortly after, violence broke out along religious lines between Buddhists and Muslims. Later there were calls for secession by the Rakhine, but such attempts were subdued. In 1974, the Ne Win government's new constitution granted Rakhine Division "state" status but the gesture was largely seen as meaningless since the military junta held all power in the country and in Rakhine. In 1989, the name of Arakan State was changed to "Rakhine" by the military junta.

Where Will Our Children Live.....

A lonesome warrior stands in fear of what the future brings,

he will never hear the beating drums or the songs his brothers sing.

Our many nations once stood tall and ranged from shore to shore

but most are gone and few remain and the buffalo roam no more.

We shared our food and our land and gave with open hearts,

We wanted peace and love and hope, but all were torn apart.

All this was taken because we did not know what the Burma Invader had in store,

They killed our people and raped our lands and the buffalo roam no more.

But those of us who still remain hold our heads up high,

and the spirits ofthe elders flow through us as if they never died.

Our dreams will live on forever and our nations will be reborn,

our bone andbeads and feathers all will be proudly worn.

If you listen close you will hear the drums and songs upon the winds,

and inthe distance you will see....the buffalo roam again.....

"Treat the earth well: it was not given to you by your parents, it was loaned to you by your children. We do not inherit the Earth from our Ancestors, we borrow it from our Children."

"So, we must protect our own land for our children, grandchildren and children yet to be born. We must protect our land for those who can't speak for themselves such as the birds, animals, fish and trees."

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Arakan & Arakanese

 What is Arakan: Rakhine, Rakhaing or Rakhaing-pray?
The land that is known as Arakan by the foreigners is called "Rakhaing-pray" by its own peoples, Rakhaing-thar (Arakanese). The Arakanese history records the early Arakanese to migrate in Arakan and settled down in their true land since time immemorial.
According to the Arakanese chronicles, the name Rakhaing (Rakhine) was originated from Pali word Rakhapura meaning the land of the people of Rakhasa (Rakhasa > Rakkha > Rakkhaing > Rakhaing) who were titled this name in honour of preservation on their national heritage and ethics or morality (Sila).

Arakanese History at a Glance

The independent and sovereign Buddhist Kingdom of Arakan had been splendidly flourishing from 3325 BC. till the Burman invaders occupied it in 1784 AD.

The Mahamuni Buddha Image (which was brought to Mandalay during the Burmese 1784 occupation), the utmost ancient and sacred Buddhist statue of World Buddhism, symbolised the heart and sovereignty of Arakan and its people, Arakanese. Thus, the country was called by "The Land of Great Image" in the foreigners' records. Besides that, millions of magnificent Buddhist pagodas, temples, statues and Buddha relics have been prevailing in the ancient capital cities of Arakan such as Dhanyawaddy, Vesali, Laemro and Mrauk-U.

The well-known traditional Saying in both Arakan and Burma "thazon pan-khaing ta-mraing-mraing Rakhaing phara paung" indicates that total number of Buddhist pagodas in Rakhine-pray (Arakan) is up to more than six millions (6,352,755).Religious harmony in the independent-sovereign Arakan Kingdom was remarkable. Annual contributions of the Arakanese Kings to all religious are acknowledged their respect to secularism though they all are authentic Buddhists.

Even though Arakan had reached zenith of power in the Bay when it was under the rule of the skilled and powerful kings, the country's glory and fame has steadily declined when it was succeeded and ruled by the unqualified kings. Chittagong, a part of Arakan was invaded and occupied by the Moghal in 1666 AD. And internal instability and dethroning of kings happened very often in Arakan Court. Taking opportunity in the overall weakness inside the country, the Burmese King U Wine violated the good-friendly neighbour's ethics and dispatched his invading forces into Arakan in mid-November, 1784 and occupied it by the end of 1784.

 The national independence of Arakan and sovereignty of the Arakan Kingdom were lost on 31 December 1784 (7 waxing day of Pratho 1146 AE.) when it was invaded and subjugated by the Burman King Maung Wyne. The people of Arakan became enslaved. The national flag hoisted in honour of the nation on the top of the Royal Assembly Hall was dropped. The dignity, the honour and the prestige of the Rakhine as a FREE NATION had terminated immediately after loss of independence.

Arakan: A Promised Land

Arakan, a land which cherishes Buddha's principles of moral code, tranquility, love, compassion and wisdom, has patronized Buddhism for more than two millenniums, was the seat of an ancient sovereign country and religion, the nursery of art, and the center of the Buddhist stronghold. Myriad ancient pagodas and vast ruins of priceless archaeological treasure scattered all over the country are glorious symbols of past and are the present great recollections of the people of Arakan. Many are still buried and under the earthed. The large number of statues and pagodas gives one of an example of Buddhist art, but also makes it one of the richest repositories of sculpture in Arakan. Buddhism has been the national religion of Arakan and the epic center for the transmission of faith to Southeast Asia. The insightful influence of the Buddhism has been compelling testimony that can be seen in Arakan from the hill sides dotted with the pagodas, the symbols of yellow robe, the religious order of monks, and monasteries in almost every village shaping the character of the village people and their institutions. Since the region has been isolated from the rest of world for centuries and has remained and preserved unique customs and traditions in addition to Arakan’s own history, and religion which had existed since the dawn of civilization.

In the past Arakan was known as Thuwannapura, Ramathuwannapura, Ayujjhapura, Rakkhapura, Dynyawaddy, Mahawihika and Mahinthakamandala. According to tradition Indo-Aryan people reached Arakan from India Gangha delta and settled in Kaladan Valley at the very early time. Before migrating to Arakan, those Indo-Aryan are thought to have mixed and intermarried with a migrant Mongoloid tribe in eastern India and Arakan. An eminent Arakanese archaeologist, U San Shwe Bu, pointed out that the Indo-Aryan came to Arakan from Majjhimadesa who were living on the bank of river Ganges. Moreover, ancient Arakanese belonged to Magadha region as their ancestral places who later settled in Arakan region and consequently found their first capital city at Dynyawaddy. The Dynyawaddy was classified in three different ages known as the first Dynyawaddy (3325- 1483B.C.), found by Marayu, the second Dynyawaddy (1483-580 B.C.) by King Kanrazagree; the third Dynyawaddy (580-B.C. to 326 A.D.) was found by King Canda Suriya. The second period in history of Arakan was Vesali Kyauk-HleGarr (327-818) found by Dven Candra, and the history recorded the highest civilization in the Bay of Bengal had thrived with the international trade and commerce. Gold and silver coins of five denominations were used.


Located east of Vanga and Smatata of ancient India of which great religion, culture and politics had enormous influenced on the Arakanese people since immemorial. The historians believed that the Mongoloid race in Arakan was mostly inter-related with Indo-Ariyans, who came over and probably ruled the native population, gradually impressing on their culture and religion. Arakanese chronicles said that the name of Rakhine was originated from Pali word Rakkhapura meaning the land of Rakasha, Rakhasa, Rakkha, Rakkhaing, who are titled this name in honor of preservation on their national inheritance and moral values.

"The Zambu among the islands
The Rakhine among the nations
Such are their fames circulated.
Virtuous as they are, and patriotic,
Diligent in work and charitable to all-
Equally liked deities and men;
Let theirs be the coveted Nibbana."

True to this stanza, as illustrated in the Buddhawan-an ancient Arakanese script, the Arakanese (Rakhines) heroically lived in their ancient homeland of Arakan state devoting to safeguard the two essential qualities, namely nationality (Amyo) and morality (Sila). Above classical verse illuminated how the true nature of the Arakanese way of life and their highest expectation is to achieve the ultimate goal of Nirvana. The Buddhist ecumenical outlook and way of life seems to have enough scope for adjustment and subsequence change of indigenous believes and practices, so that religion became swiftly acknowledged by the local inhabitants but was able in the process to bring about harmonious development in social values and traditions in the nation as a whole.

The remoulding of Arakanese Buddhism took place in the social background of Arakan's unfolding society which played a determined role in giving shape to the characteristic features of Arakanese society. Buddhism has long been an important part of the cultural heritage of Arakan, and it flourished in Arakan receiving royal patronage. It has not been a mere system of believes to Arakanese; it encompasses the entirety of our culture and civilization and national character the very essence of our lives. Of all the bonds, which defined Arakanese as the people as a nation, religion was undoubtedly strongest. Arakanese national identity becomes indistinguishable from its religion. It is undeniable fact to say that everyday life of an Arakanese from the cradle to grave, together with his art and craft and literature and culture, and arts other element of his life, are all based upon and moulded by the one common factor, the spirit of Buddhism.

The advent of Buddhism in the 6th century B.C. was an epoch-making event not only in the history of Indo-Arakan sub-continent, but also it was in the history of the world. We know very little about pre-Buddhist India. The historical materials on the basis of which ancient history has been written are scanty. The true historical knowledge, which we gather, is from the time of the Buddha. The most authentic sources of ancient history are the inscription, copperplates, coins, traveler's reports, historical accounts, and religious texts from various religions. Out of them, the inscriptions, coins, and copperplates are associated with the epigraphic records of ancient time. The Greek Ambassadors and Chinese travelers have left valuable accounts relating to Indian sub-continent.

Arakanese claimed to be the first state in Asia to have received Buddhism from India. In fact, Arakan’s historical traditions are inseparably interlined with Buddhism from India. It is known that the early Buddhists of India had a strong inclination to carry their religion, and with it their civilization into the Arakan region which lay immediate frontiers. There can be not doubt either those Buddhist adventures, traders and missionaries managed to reach the Arakan region at very early period even before the advent of Christian era. These adventures, missionaries, and their followers brought with them the arts of civilization which were laid the foundations of political and cultural history of Arakan.

Most of the Arakanese chronicle sources unanimously state that Buddhism, which had existed during the reign of Sanda Suriya, who dedicated the illustrious Maha Muni Image in B.C. 554, has become the prime faith the phenomenon now called Buddhism in Arakan which began its gentle progress to farthest reached of the globe. Ancient Arakanese legendary gives detail accounts of King Sanda Suriya who endowed the great shrine Maha Muni on the occasion of Lord Buddha landing to Arakan in 123 Bowdaw Inzana Era, 25 years before Buddha's Mahaparinibbana. The Buddha visited to Arakan expressly to enable King Sanda Suriya to build a life-size image of himself and Buddha blessed on alighted on the top of Thelagiri Hill situated the east of Kyawtaw on the bank of Kaladan. The Buddha had parted His Holiness teeth emitted rays of light that shone forth with a dazzling vividness in all directions, and to the reverend Ananda, his beloved cousin. He blessed the wishful remarks: "Danyawaddy is great and splendid country which shall have ninety-nine towns on its eastern bank of the Gacchapanadi and ninety-nine towns on its western bank. Its kings shall continue to be the ancient Kshatriya stock and particularly our Sakya race has been descended from Ajjuna Hermit-King of Kapilavastu. As a Bodhisattva, I was reborn many a times here; I shall have in this noble country; my own image built that shall enclose in this land for 5000 years during the life of my Sasana or Buddhism". Arakanese were justly claimed to be the first in Asia outside India to have heard the word of the Buddha that was too from his His Holiness lips. When the image was finished, it was established in Thiriguta Hill amidst universal rejoicing when gods and men could mingle freely to worship the great image of Maha Muni.

How deeply intertwined the image of Maha Muni was in the heart of Arakanese might be gathered from the following classical passage in poem Arakanese Princess Egyin written by Badu Mong Nyo in 15th century.

(Rakhine Princes E-Chun)

(Stanza-9)
Truly peculiar and noble indeed,
That banner of king of king,
Sadden elephant of snow-white variety
Possessed while ruling Dynyawady,
Golden Land, country complete with prosperity.
The reign of Sanda Thuriya, generous monarch,
Coincided with the life of the Buddha.
Invited Him to Dynyawady with all his heart.
Due to his request in earnest,
Lord mercifully let him cast
Maha Muni Image, now we have.
Visukamma and Sikra Deva came to help.
Alloy of five noble metals was used by them
But they could not accomplished by then
Only after the Buddha offered
Seven Handfuls of His bodily warmth to the sculpture,
Beloved Brother, His Holiness comes to life,
As His representative exact, the image he left;
Man, Deva and Brahma have a chance
To worship Him in great respect.
Great image was held in reverence.
(Rahine Roma Magazine)

Later Maha Muni, the great image of worship became symbols of an independent Arakan, has retained its deep spiritual vibration inspired countless beings to contemplate upon righteous way of life, higher principles to live for and noble ideas to aspire after, and the shrine itself has been the most focus of attention for millions of pilgrims throughout centuries. Its history supplemented by geographical, archaeological, and literacy sources of Arakan as well as travelers accounts had enlightened us, it is true.

Information regarding early introduction of Buddhism in Arakan is from two sources; first from the archaeological discoveries and the second from the records of Arakanese literature. From archaeological evidence, we find a number of symbols that are of religious significance, special to Buddhism. Perhaps most importantly, there have been discovered several image stone figures. An ancient stone inscription in Nagari character was discovered by renowned Archaeologist Dr. Forchhammer. Known as Salagiri, this hill was where the great teacher came to Arakan some two thousand five hundred years ago. Somewhere from eastern part of this hill, a stone image in Dhamma-cakra-mudra now kept in Mrauk-U museum, was found earlier in 1923. This relief sculpture found on the Salagiri Hill represents Buddha preaching King Canda Suriya belongs to 4th century A.D.; five more red sandstone slabs with the carving were found close by the south of this Salagiri Hill in 1986. They are the same type as the single slab found earlier in 1923. These carving slabs of Bhumispara-mudra, Kararuna-mudra, Dhammacakra-mudara, and Mmahaparinibbana-mudra represent the life of Buddha.

These sculptures provide earliest evident about the advent of Buddhism into Arakan; during the life time of the Buddha and these discoveries were therefore assumed as the figures of King Canda Suriya of Dyanawady, who dedicated the Great Maha Muni Image. These archaeological findings have been studied by eminent scholars and conclusion is that the Maha Muni was made during the king Sanda Suriya era. But some historians and scholars viewed the creation date of Maha Muni shrine still remains a mystery and the lack of comprehensive data, and this subject remains controversy till date.

The oldest artifact, stone image of Fat Monk inscribed "Saccakaparibajaka Jina" in Brahmi inscription comes to the date of first century A.D.; the stone inscriptions are of Sanskrit, Pali, Rakhine, Pru and Arabic languages. The cubic stone inscriptions record the peace making between the governor of Thandaway Mong Khari (1433-1459) and Razadhiraj the Mon Emperor in Arakanese inscription. This was found from a garrison hill at the oldest site of Parein. A stone slab with the alleged figure of the Buddha preaching, King Canda Suriya bored testimony to the Salagiri tradition, depicting of the advent of the Teacher to Dyanyawaddy.

Since after receiving Buddhism and uninterrupted Buddhist tradition has been in the main fabric of the Arakan society which was influenced by Indian Buddhist tradition and culture as evident from important Arakanese historical sources and archaeological findings in the region. Monumental edifices, inscriptions, pagodas and images of the Buddha discovered in Arakan are compelling evident-witness to the prosperity of kingdom. Located in various ancient royal sites, the edicts and inscriptions of each king -clear indication of personality and heritage along with the pious activities-he had performed in support of the Buddhist religion during his reign. Even today mouldering ruin of ancient statue and pagoda in almost parts of Arakan are surviving example of what was once architectural genre. The principal pagodas and monasteries once a lofty and richly decorated structures, still stand and pitifully through. Others stupas, monasteries, pillared halls, shines, railing, and original established parts all over the country have been ruined to the ground level. A number of archaeological treasures have been stolen and many have been broken into the pieces. Many have savagely ruined by man and nature. Some are left out as a witness to the original grandeur of the Chaitya.

Anandacandra Inscriptions date back to 729 A.D. originally from Vesali now preserved at Shitethaung indicates adequate evidence for the earliest foundation of Buddhism. Dr. E. H. Johnston's analysis reveals a list of kings which he considered reliable beginning from Candra dynasty. The western face inscription has 72 lines of text recorded in 51 verses describing the Anandacandra's ancestral rulers. Each face recorded the name and ruling period of each king who were believed to have ruled over the land before Anandacandra. Archaeology has shown that the establishment of so many stone pagodas and inscriptions which have been totally neglected for centuries in different part of Arakan speak of popular favored by Buddhism.
The crowing event in the history of Arakan was the Convention of the Buddhist Council at the top of golden hill of Vesali under the royal patronage of King Dhammawizaya in 638 AD. through joint effort of two countries, Arakan and Ceylon. This momentous triumph of the great council was participated by one thousand monks from Ceylon and one thousand monks from Arakan kingdom. As a fitting celebration of the occasion, the lavish construction of pagodas, statues and monasteries were undertaken for the purpose of inscribing the Tripitaka. After Vesali, Pyinsa was found by Lemro dynasty in 818 A.D; the great king of dynasty (AD. 818 -1430) was King Mim-Yin-Phru, who turned his attention towards the development of Buddhism, and in 847 A.D. he conveyed the second Buddhist council in Arakan attended by 800 Arahants. Arakanese chronicles report that therein the Tripitaka and Atthakatha were incribed on the golden plate and enshrined. Never has there been impediment in the practice of Theravada Buddhist faith since it has introduced in Arakan. The copious findings of inscription Ye Dhamma verse were practical evidence that Theravada was dominant faith if epigraphic and archaeological sources were to be believed. The Royal patronage has always been significant factor contribution to stability and progress of the religion in Arakan.
Mrauk-U, the last kingdom of independent Arakan founded by King Mong Saw Mon in 1430, has become the principle seat of Buddhism, has reaching at zenith of the golden age. Mrauk-U was divided into three periods: the earliest period (1430-1530), the middle period (1531-1638), and the last period (1638-1784). In Arakan antiquities at the Mrauk-U seems to give rational evidence as to where Buddhism was settled down. These include stone inscriptions, Buddha images, the Buddha's foot-prints and the great pagoda itself which, stripped its later-constructed top, would be of the same design as the Gupta style of ancient India.

Now how far these accounts are credible for the modern scholars? Arakan is the only state in Southeast Asia to be geographically connected to India by both land and sea route which is considered as the transition center of spreading Buddhism to Southeast Asia. There can be no denying factor that Buddhism has been great cultural forces in Arakan and rallying point for Buddhists over the world. Ancient Indian historians concluded that eastern regions of India were always regarded culturally and strategically as part of India, and the rest of the territory remained Indian in culture and predominantly within geopolitical orbit of India. The famed Chinese traveler Hiuen Tsan recorded in his travel account that one of Chinese monks; a priest of King-Chau (in Hupeh) of China went to India by southern sea-route and arrived at A-Li-Ki-Lo known as Arakan. A-Li-Ki-Lo (Arakan) was the eastern limit of India. It was part of Jambudipa. Bing ancient geographical part of Jambudipa, Arakan exists as a contiguous land with India, and thus Indian civilization has spread over Arakan since the very beginning of Arakan history. This geographical proximity and Arakanese literature records are more historical realistic and considered that Buddhism had spread to Rakkhapura before Asoka period of India.

It has become customary with modern scholars to play a double role. On one hand, they use Arakanese sources for their research material. On other hands, they neglect the significance of the narratives in Arakanese sources. Whatever historical enlightenment modern scholars could get from the Arakanese sources, they avail of it while they cast aside whatever they do not find their own liking, branding it as neither “nationalism”, “mysticism” or “mistake”. This seems to be unfair and misinterpretation to the spirit of Arakanese authority and the value of their national treasure.

By dismissing the long-settled Arakanese theories on such an important subject of Buddhism which has arrived to this region formerly part of Jambudipa earlier before commencement of Christian era, in fact Sappadanapakarana-a palm leaf manuscript found by Dr. Forchmer gives interesting accounts that the Buddha with 500 Arahans came to Dynyawaddy by aerial journey. The earliest known artifacts discovered were a Fat Monk dating back to first century A.D. and other Buddha images preaching to King Canda Suriya, and the earliest important inscription found at Taung-paukgree village are good sources to be believed that Buddhism had existed in Arakan during reign of Canda Suriya. On the other hands, vast collection of less known Arakanese literatures are great volume to be examined if literature sources are to be believed, and archeological unearthed are the foremost symbol of earliest Indian Buddhist civilization link to this region, as geographical proximity between India and Arakan is still unquestionable. But some outside observers do not seem to accept these indications of Arakan preserved. According to Arakanese chronicle sources, Buddhism have been arrived to Arakan first by visiting Buddha himself with five hundred Arahants in 554 B.C. and subsequently by arriving missionaries sent by Asoka in third century B.C; it is not that easy, as it might seem to the modern scholars who are working in consultation with Arakanese sources. If they find the materials inconceivable, and then either they should not go after it, or they should refute it in clear terms, and that is they do should do. Their position therefore is far from satisfactory. Their attitude has the shortcoming of the outsider’s approach. They have not been able to show any grasp of the Arakan way of opinion and currently have only managed to come with sarcasms.

To give an example, when an Arakanese historian simply says that the Maha Muni Image was made during the life time of the Buddha, he is regarded as an authority; but when he enters into details with traditional background and with its original literature source, he is said making mistake. What is that? Should one say so, without having looked deeper into the significance of scholar’s statement that might have been made on logical and historical grounds? In fact, statements occurring in older classics cannot be interpreted in a straightforward manner--we live in a world different from that of theirs and that has intervened a shift of linguistic and idiomatic convention, followed by revolutionary changes in the concept of science and technology. What one should do in respect of philosophical classics is to adopt an objective and unbiased attitude. It may quite well be the fact that the complex statements which were once reasonable and intelligent. Before we come to say that they are “discreditable”, we should first consider the possibility that the statement could be interpreted to have some forgotten sociological implication. We should have the tolerance to wait till the so-called incomprehensible statements are finally settled by endeavoring and persevering scholars. Such an honest attempt by the scholars concerned is badly needed today, especially for Arakan history research.

A scholar, desirous of knowing the history and culture of ancient Arakan, can in no way discount an enormous treasure of Arakanese literatures. They have been partially laid down contribution of a large volume of worthy still lies buried to be translated into other languages, which the scholars have not yet explored. A careful study of them will be a valuable contribution not only in the sphere of influence of Buddhist literature, but also on Indian history, civilization, and culture of India and Arakan. Arakan, thus, proves to be in some respects as important an apparatus for the study of certain periods of Indian civilization as language of that subcontinent. At the same time, the process of the contribution of Buddhism and assimilation of Indian culture in Arakan proves us with extraordinary interesting and historical valuable example should prove another culture and religion without totally forsaking its own deeply rooted tradition. Scholarly venture upon various aspects of Arakan is, therefore, desirability. This pious task may very well be shouldered by the scholars.

In the circumstantially, the Arakanese are left with no other means than either to surrender to the impositions of the modern scholars as mentioned above, or to refute their views by appealing to logic and history and to start to do scientific research maintaining the culture, literature and spiritual heritage which is based on the teaching of the Buddha and pristine legacy of Arakan. Nothing greater can be said to credit the Arakanes' appeal of the teaching of Buddha and their commitment to safeguard to their ancestral land and the pristine faith of Buddhism.

After introduction of Buddhism to Arakan, history records, how it has been preserved by the Arakanese with the patronage of rulers, as the greatest national treasure to be protected, interpreted, followed, and propagated. Even through during the colonial periods, the protection of this has continued to be the main policy of Buddhist Arakan, which has taken a leading role in nationalist movements for their freedom. Downfall of Arakan independence suffered a great lost of Arakanese Buddhism at hands of vandals, and it was an undeniable truth of history: the victors destroyed symbols of ancient civilization in Arakan to stamp their future on conquests. Since 1785 onwards the painful legacy of colonial rule has brought Arakanese to untold miseries and thousands of Arakan's historical statues and precious artifacts that have lost forever. Among them, the lost of Maha Muni was the greatest sorrowful to the Arakanese than the lost of their independence, as the Arakanese themselves resolutely regarded that their devoted life and the Maha Muni were inseparable by any mean. The victors may take the Maha Muni as booty in the name of conquest but they can never break the spirit of Arakanese to demand nothing less than---it is immortal legacy of Arakan given by the Buddha---it is traditionally unquestionable. The belief in and sentimental attachment of Buddhism and unshakable adoration to Maha Muni could not be erased from their mind and replaced by one another.

Even today, the very holy name of Maha Muni always lives as legacy in the hearts of Arakanese although it has taken away from its birth place of Dynyawady to Burma, which is now enshrined in Mandalay, and it is considered as the oldest sole surviving legacy and is one of the most important sacred images in the Buddhist history of Southeast Asia. Being landmark historical testimony towards the presence of the greatest of mankind has ever witnessed the fame of Maha Muni as the heart of prime faith inspired countless people throughout its history and given the most enduring legacy of pride to the Arakanese in Buddhist world. Indeed, nation as whole owes much to the religion and Arakanese wholeheartedly acknowledging their indebtness to Buddha's teaching. It is therefore not surprising that the Arakanes are always obliged to be cherished and to be proud of belonging to THE LAND OF THE MAHA MUNI, whose legacy is universal truth.


Thezin pan khaing ta mraing mraing
Rakhine phara paung.
The Thazin's sprigs in cheer clusters
Sum the total of Rakhine phara grandeur.
(U Tha Hla, The Rakhaing Vol. (I) No. (7)
Not only Arakan is rich in natural resources, but it is also rich in the establishment of the Buddhist monasteries, pagodas which play a very creative role to development of Arakanese culture and civilization. Arakan offers some of the richest archaeological sites in the Southeast Asia. A number of Buddhist landmarks erected by the Arakanese are still be found intact or the archaeological ruins under the earth. In the city of golden Mrauk-U there are scattering innumerable temples and pagodas which preserved as places, thereby exerting a great influence on spiritual life of the people.

Arakanese chronicle records that more than six million shrines and pagodas flourished in Mrauk-U. In fact, they formed the pride of golden Mrauk-U. Dr. Forchhammer described in his Arakan, "in durability, architectural skill, and ornamentation the Mrauk-U temples far surpass those on the banks of Arrawaddy". Buddhist arts both in the field of architecture and Buddha-image constructions are on the same line of flourishing. An illustrative example of this fact can be seen in the temple of Chitthaung pagoda and colossal Dukekanthein temple. Hence Arakan with its rich legacy has been able to achieve a great success in enriching and disseminating their culture and civilization. Even at the present, these cultural heritage lives sources are precious legacies of sacred symbols of Buddhism since the Arakanese are conscious of the contributions of their country towards the growth and development of their culture, literature and spiritual heritage, they are anxious to see their ancestral land once more restored to its pristine glory.

These truths to be the self- evident, Arakanese adopts religion in their totality and ever since has been giving them as a consummate taste of spiritual life. Buddhism is the religion of the mainstream of the people of Arakan, and it is pervading force in Arakanese society. The propound influence of religion can be seen in Arakanese life-style, mannerism, tradition, character, art, architecture, language, and all other aspects of the Arakanese culture. Religion has become to integrate in providing basis unity of Arakanese people that unfold itself as a creative force that inspires them to higher goals of achievement. How Arakanese had decisively upheld Buddhism and how they were impressed by Buddha's teaching that is to the Arakanese Buddhism means their entire life, and fulfillment---holding near and dear to them---while Arakan to be very truly is the Land of the Great Image, deserving its blessed legacy of Buddha.

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