The Legend of a King, a Princess and a

Monk
 
By Khin Maung Saw
Berlin, Germany 
 
[July 1993]
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

The Legend of a King, a Princess and a Monk, Saw 1993  Page 1 

 
 ACKNOWLEDGEMENT

Herewith I would like to extend many thanks to the Arakanese the world over for their
encouragement and support for me to keep on writing on our Fatherland, the Rakhaing
Pree. In particular I would like to convey my gratitude to Ko Nyi Nyi Htwe who is
responsible for transforming the articles into PDF form and by printing them into
Arakanese/Burmese scripts. 

Especial thanks to Ko Aung Aung Oo who helped me by writing the poem of Shin
Tezawthara into Arakanese/Burmese scripts with computer.

I am also thankful for the patience of my wife Thanda Saw in typing and editing the
articles, also for her help to make the translation of Shin Tezawthara’s poem and also in
transforming it into English Verses.

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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1. Introduction:

According to Arakanese Chronicles, Mauk Thuzar (Mauk Thazar) was an Arakanese

town in Bengal which traditionally belonged to the Arakanese Kingdom.

When Min 1 Saw Mun (Man Saw Muan) also known as Nara Meikhla regained the
Arakanese throne in 1430 AD with the help of the Sultan of Gaur, he asked what he
could do for the Sultan as a sign of his gratitude. The Sultan persuaded him to be
converted into Islam but he refused. Instead he promised the Sultan that Arakanese
kings would bear Pseudonym Muslim Titles in the future, return the twelve towns in
Bengal, to the Sultanate of Bengal and annually pay taxes and give presents.
Min Saw Mun (Man Saw Muan), the founder of the Mrauk U City with the assumed
Muslim Title 'Suleiman Shah' built seven Buddhists temples in Mrauk U. One of them
was Laymyetna Phaya (Leemyatna Phara) in Mrauk U (now Mrohaung).
Some Arakanese writers like Dhanyawaddy U Ba San wrote that the town which is
known nowadays as Murshidabad in West Bengal (India) was Mauk Thuzar (Mauk
Thazar). He gave his own explanations. The ten Benga towns according to him are (1)
Mauk Thuzar (Murshidabad), (2) Dacca (3) Gumbila , (4) ‘Thilat’ (Shilat) (5) Patikara (6)
Gangasara, (7) Chittagong, (8) Gawtawpalon (9) Kansa, (10) Tilinga, (11) Barisal(12)
Raunpur.

On the other hand, other Arakanese scholars like Sarataw U Sekkeinda claimed that the
town Cox Bazaar in Bangladesh used to be Mauk Thuzar (Mauk Thazar).
However, till now there is no clear historical evidence found to prove both hypotheses.
Therefore, the present author wants to say very clearly that this essay is not a historical
research paper but presented only from the point of view of traditional Arakanese
(Rakhaing) belief that the name of one of the 12 Banga towns (12 towns in Bengal) was
called Mauk Thuzar (Mauk Thazar) and some Arakanese kings granted their favourite
daughter with the title Princess of Mauk Thuzar (Mauk Thazar).

2. Myths, Legends, Chronicles and History

Some scholars argue that most of the chronicles are based on hear-say stories, and
therefore they are not reliable. Here I would like to cite the late Prof. Dr. U Htin Aung

                                                            
1
The Burmese pronunciation of the word King or Ruler is Min; however, the Arakanese pronunciation
varies between Mang to Mong due to the places in Arakan. It sounds slightly like the French
pronunciation of Man. Hence, I took the liberty of transcription as Man in this essay.

The Legend of a King, a Princess and a Monk, Saw 1993 Page 3 

 
who was the Rector of the University of Rangoon and later became the Burmese
Ambassador to the then Ceylon (now Sri Lanka): "It has been the fashion among
modern scholars to scoff at Burmese traditions and chronicles, and to demand 'scientific
proof' of the statements made in the native histories. A colleague of mine in the
University of Rangoon, a lecturer in history, has even described the 'Glass Palace
Chronicle' as 'the most glorious fairy tale on record'. It is not denied that the Glass
Palace Chronicle dealing with the period before Anawratha does contain much folklore
and some folk tales, but it also contains some reliable tradition that was handed down
from generation to generation by word of mouth." ---- "I am of the opinion that the
person who writes standard history must have some respect for native traditions and
chronicles. I do not say that the Glass Palace Chronicle is an immaculate conception
and all its statements must be accepted as absolute truth. But I do maintain that the
chronicle contains much that is historical fact. Scholars in all countries and at all times
are ever the same in that they strive to get at the truth, and the Burmese chroniclers
were scholars searching after true facts regarding their country's history, and it is unfair
to class them all as merely makers of dreams and fairy tales". 2
We have to consider that sometimes traditional beliefs, myths, legends are found to be
true in modern historical research and survey, however, in some cases Myths, Legends
and the real history are different. Prior to the birth of writing, people depended on orally
transmitted information passed on from generation to generation. With the advent of
writing we began recording all information in black and white. Comparatively history is
thus more recent. Here I would like to suggest: “Let traditionalists continue with their
own faith on oral tradition and let historians write their own facts, theories and
hypotheses in their own papers or publications. Let archaeology eventually assist in
deciding which will be the truth. The legend of the Beithno City (Vishnu) of the Pyus in
Central Burma was proven to be true after the archaeological survey. Actually this is
similar to the quandary faced in the case of the Trojan City and that of the existence of
Atlantis. Or whether Moses was really able to separate the Red Sea to provide the
Jews a route to pass through and escape the wrath of the Pharaoh. The readers should
decide themselves.

3. Re-annexation of Mauk Thuzar (Mauk Thazar) into the Arakanese Kingdom

As mentioned earlier, Min Saw Mun (Man Saw Muan) also known as Nara Meikhla had
to return the twelve towns in Bengal, including this town to the Sultanate of Bengal and
annually pay taxes and give presents. After his death his younger brother Min Khari
(Man Khari) with the pseudonym Nara Nu (1434-1459) entered into a Friendship and
Border Treaty with the Burmese king, King Narapatigyi (Narapatigri) of Ava and
declared himself as well as his country free from Bengal. Min Khayi (Man Khari), who
had an assumed the Muslim Title 'Ali Khan', erected the Nyidaw Zedi (Satee), which can
be roughly translated as 'The Pagoda built by the Younger Brother'.

                                                            
2
Myo Min, Old Burma, Forward, Hanthawaddy Press, Rangoon, 1947.
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When his son Ba Saw Phyu (Ba Saw Phru) succeeded the throne of Mrauk U after the
death of Min Khayi (Man Khari), he defeated Babek Shah, the Emir of Chittagong and
re-occupied the 12 towns, including this town.
King Ba Saw Phru alias Kaliman Shah constructed four Buddhists temples including the
Maha Bodi Shwegu Pagoda. His son Dan Ugga alias Daluya, who bore the Muslim Title
Moguh Shah, was the donor of Thongyaik Tasu Temple (meaning the temple of Thirty
One Buddhas).

3.1. Princess Saw Shwe Kra

It is believed that Princess Saw Shwe Kra was the favourite daughter of King Ba Saw
Phru. "Rakhaing Minthami E-gyin" (the classical poem addressed to an Arakanese
Princess extolling the glory of ancestors) composed by the Arakanese poet Fadu Man
Nyo, who was well known as Adu Min Nyo 3 in Burmese literature, is a classic. This
poem is well known in Arakanese Literature as ‘Mauktaw E-gyan’ to honour the
Princess Saw Shway Kra, the favourite daughter of King Ba Saw Pru. Just to honour
her, the king granted her the title of Princess of Mauk Thuzar (Mauk Thazar). This city
was just reoccupied and reincorporated into the Arakanese Kingdom from Bengal
during the reign of King Ba Saw Pru.

3.2. The Monk and the Princess: An Anecdote

King Ba Saw Phru was a very religious man. He then invited the Burmese monk Shin
Tezawthara of Ava to come and reside in Mrauk-U. The monk came and stayed there.
Having been born and raised in Upper Burma which has very few rains, about two
months in a year, he enjoyed the constant heavy rains and high tides of the Arakan City.
Aside from that, the Arakanese like to eat hot and pungent dishes of fish and other
seafood which is unfamiliar to residents of Upper Burma. Later, however, he grew tired
with these and after a period of 2 or 3 years he became homesick. But whenever he
requested a leave from the King, the latter always answered him to stay one more
Buddhist Lent (Wa) which never ended.
One evening while in town he saw the Princess Saw Shwe Kra with the Royal Title
Mauk Thuzar (Mauk Thazar) borne by her chamber valets. He realized that she was
truly a very beautiful princess and understood her father’s love and care for her. He
also finally found the solution to his problem.
After this eventful evening, he began to compose three verses called “Radu” for the
princess. In the first verse he wrote about the magnificence of the City of Arakan

                                                            
3
This Burmese pronunciation was later misused by the Islamists by stating his name was ‘Abdul’ Min Nyo
and claimed as if there were Muslim Poets at the Arakanese Court, as in the same way they abused the
Pseudonym Muslim Titles of the Arakanese Kings, who were devoted Buddhists.
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Mrauk-U. He compared the city to the abode of Thikyarmin or Lord Indra 4 . In the
second verse he praised the beauty of the princess who was more beautiful than
Nathamee (Devis) of the Abode of Indra. In the last verse he declared that he fell in
love with the Princess at first sight. But he also wrote that he felt so sad being a monk
because the other person happened to be the King’s daughter. They could not match in
this life.
As soon as the King read the poem, he noticed that the monk was eyeing his daughter.
To avoid this problem, he decided to send the monk back to Ava. He then politely told
the monk that a Royal Friendship Mission was scheduled to go to Ava within a week.
Since the monk longed to return to his birthplace, he could accompany the mission if he
desires. The monk immediately agreed. So finally he was able to leave Arakan.
Here too, some scholars of Burmese literature argued that the story was true; however
it was not during the reign of King Ba Saw Phru but later. The Princess was not Saw
Shwe Kra but another Mauk Thuzar (Mauk Thazar) because some Arakanese Kings
named their beloved daughters Mauk Thuzar (Mauk Thazar) which can be roughly
translated as “Princess Royale”, too.

Their argument was based on the fact that the reign of King Ba Saw Pru was from A.D.
1459 to 1482, so this myth happened more than 500 years ago. Most Burmese
Literature Scholars believed that Shin Tezawthara was a contemporary to the famous
Shin Mara Rahtathara, but slightly younger than latter. The 500th Anniversary of Shin
Mahara Rahtathara was celebrated at the Burmese Department of the University of
Rangoon in the 70’s. On that basis they concluded that the presence of Shin
Tawzawthara in the court of Arakan was most probably in the early 16th century, about
20 to 30 years after the death of King Ba Saw Phru.

However, Shin Mara Rahtathara’s birth date was recorded based on the Burmese
Calendar. So, some varying factors by changing from one calendar to another, as well
as the different versions of one chronicle to another must also be considered. Hence, it
is very difficult to say in which year Shin Tayzawthara was in the court of Arakan.

3.3. The Classical Poem composed by Shin Tayzawthara

Below are the verses composed by Shin Tezawthara:

                                                            
4
Thikyarmin is the king of the two lowest abodes of the Devatas or Nether Gods. In fact, Thikyarmin is
the Hindu God Indra adapted into Buddhist Mythology, however, he is not an Immortal as in Hinduism,
but after a very long life he too has to die and go through the Samara, like all beings except Ararat’s.

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The Legend of a King, a Princess and a Monk, Saw 1993 Page 7 

 
 Dream Bride from Arakan otherwise known as: Like the Golden Statue 5
Gold shining everywhere matching this Golden City, so wonderfully built, this city of
Arakan
Out of nowhere, an incomparable Beauty with a hair knot appeared at sunset.
Is she the Belle of Arakan?
Amongst the many beautiful ladies in this Magnificent City, matchless was her beauty!
Still in her youth, her face so charming, so innocent, she appeared to be of noble family.
In the beautiful sundown, she with the coiling hair knot wore a marble-like white shawl,
Looking like a Golden Statue aboard a carriage, borne by chamber valets!
Her beauty was far beyond that of the Chief Queen of Thikyarmin 6 , Thuzar Devi 7 will
surely faint for being surprised and upset!
Shining as the full moon surrounded by stars in a moonlit night, her beauty was so
enchanting
That my Buddhist Lent in Arakan, kept on being extended and never ending
Regrettably, you, Lady of incomparable beauty, pretty as the shining moon, Belle with
the coiling hair knot, could not be my destiny,
You can only be a dream bride or a shining Nathamee. 8

4. Conclusion:
The main point of this essay is: ‘In Arakanese National Belief’ and according to the
Arakanese Chronicles there was a town called Mauk Thuzar which was among the
Banga 12 towns, pendulum between the Sultanate of Bengal and Arakanese Kingdom’.
Some Arakanese kings gave the title of Mauk Thuzar to their favorite daughter.
The name Mauk Thuzar (Mauk Thazar) most probably used until 1666 now belongs
only to Arakanese ‘Oral History’ and literature. What a pity!
I have written this historical essay in the spirit of the genuine “cetana” meaning "good
will or good intention" for the sake of all Rakhaings who want to promote their national
                                                            
5
The Professor of Burmese U E Maung selected some poems from Burmese literature entitled ‘Selection
of Fine Burmese Literature’. In that book, he named this poem ‘Like a Golden Statue’. That book was a
prescribed text book for Burmese Language for the first year university students until 1961.
6
Lord Indra
7
Thuzar Devi or Thuzita is the Chief Queen among four wives of Thikyarmin.
8
Devi or Nether Goddess from heaven
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spirit and maintain their traditional beliefs. As mentioned in the ‘Introduction’, all
traditional beliefs, myths, legends and history are similar and different. We must not
forget that prior to the development of any writing system; much of history is thus based
on orally transmitted information passed on from generation to generation. Let us
therefore not brush aside oral information. Historians can continue to write their own
facts, theories and hypotheses in their own papers or publications. The readers should
decide themselves.

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