History Book (Part 2)

PART II
Inscriptions belonging to Third Dhanyawaddy Age

and
Inscriptions belonging to Wethali Age
Abstract from "The Origin and Development
of Arakanese (Rakhine) script, a Doctoral
Thesis submitted in fulfilment for The Degree
of Doctor of Philosophy, calcutta, University
of Calcutta by U San damuni Bhikku in A.D
2007.
Wethali : The land of Historic Finds
Part II
CONTENTS Pages
CHAPTER VIII- Script in the Third Dhanyawaddy Age B.C 580- AD 327)
- The Age of the advent of scirpt in Rakhine(Arakan 47- 49
- "Saccakaparibbajaka" Fat Monk 49
- The Tampaukkri Inscription 49-50
CHAPTER IX - Script in the Vesali( Wethali) Age A.D 327- A.D 818 51-54
- Chronological arrangement of the inscriptions of the Wethali
period 54-89
- Review , Comment
-Views of historians and Rakhine scholars 90-91
-Important recovery of inscriptions and Literary Heritage. 92-97
CHAPTER X Dedicatory inscriptions of Niticandra and Viracandra of Vesali 98-160

Wethali; The land of Historic finds 47
PART II
CHAPTER - VIII
Scirpt in the Third Dhannyawady Age (580 B.C - A.D. 327):

The Age of the Advent of Script in Rakhine(Arakan)
Dhannyawady, one of the ancient capitals of Rakhine(Arakan) was located six miles east of Kaladan
river. It was made the capital of the country for the third time in its chronicled history during the rule of
Candasurya in about 580 B.C. The other two proceeding dynasties were founded respectively by Marayu and
Kanrazagri. The two kings and their descendants ruled the country from this seat from about 3325 B.C.1*
According to chronicles it was during the reign of Candasurya that Rakhine(Arakan) went on to make an
intimate relationship with India. The Buddha visited Rakhine and the king became a convert to the religion
preached by the Buddha. All the descendants of Candasurya who ruled Dhannyawady up to 327 A.D. were
ardent followers of Buddhism.
At the present state of our knowledge we know of two inscirptions, the characters of which resemble
a pre-Christ epoch Brahmi. Both the inscriptions are written in Pali language. Of the two, the earlier
seems to be the Fat Monk Image inscription2* belonging to c.2nd-1st century B.C. As the inscription is
not a dated one, we have to fall back upon the paleography of the record. Discovered from the ruins of
an old brick pagoda lying about three miles to the cast of old Vesali City, it contains a one-line inscription
and is presently preserved in the Mrauk-U Museum.
Of a somewhat later date is the inscription3*discovered near the village of Taungpaukkri. The
material, on which the inscription is engraved, is the natural rock known as Selagiri, lying about two miles from
Taungpaukkri. On the basis of paleography it may be dated sometime between the 2nd century B.C. and 2nd
century A.D. The inscription, 4* fragmentary in nature, cotained a legible portion of five lines of writing, out of
about twenty-five lines, the rest being damaged. With the exception of
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1. The origin and development of Arakanese script bu U Sandamuni Bhikku
2. Aung, San Tha, The Buddhist Art of Ancient Arakan, Rangoon, 1979, p-15, pl.9.
3. Aung, San Tha, Scripts of Arakan, 6th century and before, (Burmese), Rangoon, 1974, p-64.
4. Information regarding the Taungpaukkri Fragmentary inscirption can be had as early as 1974 when San Tha Aung's book
'Scripts of Arakan' 6th Century and before, (Burmese) was published. But, curiously enough, Pamela Gutman in her unpub-
lished thesis did not take any notice of this was made of Aung's aforesaid book. See Gutman. P., Ancient Arakan, in\Ph.D.
thesis (unpublished) 1976, p-370. About one and half decade later in 1992 and Arakanese scholar referred to this inscription
in his unpublished Ph.D. thesis, History of Buddhism in Arkan. The eye-copy of the inscription, first mentioned in Burmese
books published since 1974, is not ,however, considered as evidence by Ashin Siri Okkantha. See Okkantha, Ashin Siri,
History of Buddhism in Arakan, (unpublished Ph.D. thesis of Calcutta University) 1992, p.41, n.1. We do not, however, see
any reason why the eye-copy of the inscription cannot be accepted as evidence. In support of our conviction, the following
points may be stated:
(i) The eye-copy of the inscription was made long before its destrution during Second World War by San Shwe Bu, and
eminent Arakanese historic and U Tha Tun, one of the distinguished scholars of Arakan. If the eye-copy made by these two
learned men of Arakan cannot be taken as evidence; it then raises a grave doubt about the integrity of these two scholars.
This is unfortunate.
(ii) Only an expert epigraphist can testify to the accuracy or otherwise in respect of writing the alphabet in the eye-copy of
the scription, though unfortunately, the original inscription is now lost.
(iii) A comparative study of the letters of the Taungapaukkri Fragmentary inscription with the Indian Brahmi inscriptions of
3rd-2nd century B.C. (Asokan Brahmi inscriptions as well as the one found at Maasthan in Bogra district Bangladesh) on
theone hand and the Fat Monk image inscription found in Arakan on the other porves that quite a few letters of the Taungaukkri
inscription bear a close similarity with the alphabet of the above noted contemporary inscription from India as well as
Arakan.
(iv) The claim in the book by Ashin Candamalalinkara that "in and inscription the History of Buddhism in Arakan had been
fixed in the period of the Buddha" (See Okkantha A.S., Lbid.) may be contested, but what is certain is that paleographically,
the inscription cannot be dated much earlier than 2nd century B.C.
U Shwe Zan B.Sc, B.C.S. 48
a few alphabet and medieval signs,5* these two epigraphs then advent of script in Arakan(Rakhine). The date
suggested for the two inscriptions on the basis of paleography is not in conflict with the ones found in the
adjoining regions of India. One can cite the presence of similar script in a record recovered from the northern
part of Bengal6* (in the district of Bogra, now in Bangladesh). With the discovery and decipherment of a
number of new epigraphical materials, we now know of certain latest information, which can be termed as an
advancement of our knowledge in respect of the following:
(i) The date 7* of the earliest inscription from Arakan(Rakhine) is c.2nd-1st century B.C.
(ii) Inscriptions of a later date found in Arakan were mostly written in Sanskrit,8* but the two mentioned
above are written in Pali.
(iii) The finds of two inscriptions datable to about c.2nd century B,C.-2nd century A.D. show that their
scripts bear affinity with Northern Indian or North- Eastern variety of Brahmi, rather than the Southern
one.
(iv) However, in a few later inscriptions 9* the traits of South Indian script are discernible.
(v) There are instances of scripts 10* where we can trace local devolopment in regard to their formation.
Again there are a few words in the inscriptions which can definitely be termed as Arakanese.11*
(vi) The use of imprecatory verse12* found in a few inscriptions may be compared with similar writings
in Indian land-grant inscriptions.
In studying the early epigraphs of Arakan one is inclined to find a close similarity with
the ones discovered in India. It merely indicates that the people of these two contiguous regions had
come into contact with each other since a very early time. If the Arakanese chronicles are to be believed
the chief players in this drama of making a home away from home are not only the princes of Indian
royal families and Buddhist missionaries but also traders who seemed to have before their eyes only
those things which were simply materialistic. However, so far epigraphical materials are concerned,
this similarity can be traced in almost all the modes with which an inscription is brought out namely, (i)
the script itself, (ii) the alphabet both vowels and consonants as well as the medical signs, (iii) language
for writing, (iv) theme of writing, e.g. to be noted in the imprececatory verse and last, but not the least,
(vi) materials on which the writing is engraved.
However, a significant deviation happens to be the almost total omission of any reckon-
ing. It may be that the usage of indicating the regional current eras in epigraphs had not yet become a
5. For a fuller list of the alphabet and the problem relating to its gradual devolopment a detailed discussion will be found in
the following chapters.
6. Mahasthan Fragmentary stone plague inscription, Ep. INdica, XXI, No.14.
7. With the decipherment of these two inscriptions, the theories put forward by earlier scholars that the earliest inscription
bears a script used by the Guptas in the 2nd half of 5th century prove now to be wrong. See Gutman, P. op cit. p. 26.
8. See for instance, (a) Votive Stupa inscription, Selagiri, (b) Cpooer Plate inscription, (c) Vesali Plaque inscription etc.
9. See the Wuntitaung inscription, this inscription contains also a 16th century Rakhine inscription on the obverse.
10. See the inscription of King Viracandra, the inscription of the Queen of Niticandra and the Vesali Caitya inscriprion etc.
11. See the Copper Plate inscription, Aung, San Tha, op cit., p. 4-8.
12. Sandamini (Majjhuma), U "A Note on Linmontaung Inscription:" From Linmontaung range at Vesali, (to be published
shortly). The author in this article points out that an inscription discovered at Linmontaungtan (the two lines imprecatory
verses which are basically identical to that found in the Linmontaung inscription, which is engraved on a stone slab, may
possibly belong to c.early 7th century A.D. The inscription is now preserved in the Mrauk-U museum. See also the Copper
Plate inscription, Aung, San Tha, op cit., p.15-20.
regular feature among the Rakhine(Arakanese) Buddhists. As a corollary, excepting a few cases13* we hardly
get any inscribed reference to numerals in Rakhine(Arakan) inscriptions. The Indian epigraphs on the other
hand, belonging to both early and later periods, tend to dated the reckoning either in the regnal years of the
reigning king or in any one of the popular cruuent ears. A major source for the study of Arakanese script and its
development is the innumerable number of coins, issued mostly in silver , though a few coins issued in other
metals are also known.14* Paleography of the coin legends indicates that some of these coins seem to have
been issued from at least 5th century A.D. Later, different members of different ruling houses continued to issue
coins till about A.D.1784, when Arakan ceased to become an independent state.
The theme of the inscriptions that have been discovered in Rakhine(Arakan) does indicate, in
most cases , a Buddhistic leaning. But surprisingly one of the pre-Christ epoch inscriptions speaks of the word
"jina"18* implying some sort of Jaina connection on the part of at least the maker or donor of the image.
However, according to a lexical definition "jina" means both Buddha and the Vedic god Visnu. Since relation
pertaining to Vaisnavism and the god Visnu are to be ascribed not earlier than seventh century A.D.,19* it would
be better to identify "jina" with Buddha. In that case the "saccakaparibbajaka" Fat Monk, whose image
bears the present inscription might have been one of the early converts in the Buddhist faith in Rakhine, the
event probably taking place not later than 2nd-1st century B.C.20*
The Taungpaukkri inscription, belonging to the pre-Christian epoch, significantly refers to the
word "Bhikkhu-Samgha" implying thereby the monastic order of the Buddhists of Arakan. The monastery of
the Bhikkhus happened probably to be siutated close to the Gacchabhanadi,21* which was the ancient name of
the river Kaladan. So this inscriptional evidence makes it clear that during the early enturies, preceding, prob-
ably, the Christian era, Buddhism must have bocome a popular religious creed in Rakhine(Arakan).
13. In the Copper Plate grant the 11th regnal year of king Bhuticandra or Bhumicandra(?), probably the
issuer of the grant was mentioned. See Ep.Indica, xxxvii, pp. 61-66. In regard to the question of omission of
Saka Era in Rakhine(Arakanese) inscriptions. See sircar D.C. Indian Epigraphy, Delhi, 1996, p.211. For the
mention of a supposed date in numerals, See Gutman, P., op cit. p. 68.
14. A gold coin discovered from Vesali, was issued by King Priticandra, the 11th ruling member in
succession of the Candra dynasty of the Second Period. In August 1985 a hoard of about 50 silver coins,
including two Pyu coins, was discovered at the the village of Khayine, near Taunggouk, in the Southerm part
of Rakhine State. These coins were also issued by Kings of the Candra dynasty of Rakhine(Arakan), namely,
Rajacandra, Devacandra, Yajnacandra and Bhumicandra. See Shwe Zan, U. "The Golden Mrauk-U, 1994,
pp.52-53, 144-146. For a reappraisal of the cions of the Arakani Governors of Chittagong. See Vasant
Chowdhury, 'The Arakani Governors of Chittagong and their coins', Journal of the Asiatic Society of Banglades.
Hum, vol.42, 1997,pp.145-162, See also Gutman, P. op cit. pp. 120 ff.
18. See Note I above; see also Sircar, D.C. Studies in the Religious Life in Ancient and Medieval India, Dehli, 1971, pp. 190-
193.
19. Ray, N. R., Brahmanical Gods in Burma, Calcutta, 1932, pp.15 ff; Gutman, P., op cit.p. 261.
20. See Note I above.
21. Tun Shwe Khine, U, A Guide to Mrauk-U, An ancient city of Rakhine(Arakan), Myanmar, Yangon, 1992, p. 19.
If we take into account the numerous chronicles, traditions and anecdotes22* relating to Buddha’s sojourn in
Rakhine(Arakan) during his lifetime, it would then appear that Buddhism gained an acceptance in Rakhine
(Arakan) during the 6th-5th century B.C. But as there is no cogent ground to support this tradition based
hypothesis, it would be prudent to infer that the religion had became a dominant creed sometimes during the
2nd-1st century B.C. This Taungpaukkri, on the road between Selagiri and Mrauk-U.
The advent of script in Rakhine synchronizes with the period when the descendants of
Candasurya,23* the earliest king of the Surya dynasty, were ruling during the third Dhannyawady phase (580
B.C.-A.D.327). We have seen that the paleography of the two early inscriptions found in Rakhine(Arakan)
indicates a dated sometime around 2nd-1st century B.C.
Now, following the chronological arrangement adopted in Rakhine(Arakanese) chronicles, the
first Surya King seemed to have ascended the throne sometime in 580 B.C.24* By 2nd century B.C when we
have, for the first time, the evidence of script in Arakan, the sixth or seventh king from Candasurya., namely
king Suryacakka or his son king Suryanatha might have been ruling over Arakan. Incidentally, the chronicles
speak of king Suryacakka as a contemporary of his famous Indian counterpart, King Dhamasoka25* who
issued numerous deicts throughout India during his reign (c.269-232 B.C.). If itwas not during the reign of his
son Suryacakka, then it was probably during the regin of his son Suryanatha that we come across the first
instance of script in the inscriptions ever discovered in Arakan. So in the early history of Rakhine(Arakan), the
third Dhannyawady phase will be remembered for atleast one innovation that it gave the Arakanese(Rakhine)
the first ever scirpt with which to write down whatever they would think specially about their pious dedication
in the name of the great Buddha.
Though we hear of the findings of a number of images of the Fat Monk from various ancient sites
in the adjoining regions of Rakhine, it was only during the rule of one of the later descendants of Candasurya,
either Suryacakka or Suryanatha that we hear for the first time of the existence of an early inscribed image of
this Monk called Sacakaparibbajakajina. The name inscribed on the backside of the image bears the script in
Brahmi. Paleographical features of the letters help us to arrive at an approximate date of the creation of this
image, i.e. about 2nd century B.C. So the Surya dynasty of Rakhine(Arakan) gave her subjects the first ever
script, which, from now on, happened to be the medium of expression of the early Arakanese.
Only two inscribed document belonging to this period have been discovered are engraved on
stone. Before we go in for a detailed discussion on the script, found in the above-noted two inscriptions, it will
be useful if, as a prelude, we take note of some important information as to the find spot, place to deposition,
script, language, approximate date of composition of, and comments, if any, on each of the inscriptions
concerned.
The only other inscription of this age uptil now is the Taungpaukkri Inscription (Part II,
pl.II). A noted above,33* this inscription was engraved on the natural rock, known as Selagiri, which was
located about two miles from Taungpaukkri village, on the road between Selagiri and Mrauk-U.
Then the form for and the punctuation mark are not seen here possibly because most parts
of the inscription were badly damaged. In conclusion we may point out that the characters of the natural rock
inscription from Taungpaukkri, therefore, are similar to those found in the Fat Monk Image inscription from
Panzeemraungphar. Palaeographical features of the Taungpaukkri inscription indicate that it may probably
belong to a period shortly before or about the beginning of the Christian era . The deciphered section of the
text38* of the inscription is as follows;
22. Shwe Zan, U, op cit. p. 154.

23. Candamalalinkara, A., Rakhine Rajavamthikyan, (New history ot Rakhine, i.e. Arakan) Mandalay 1931, pp. 245 ff.
24. See Tun Shwe Khine, U, op cit. p 21.
25. Candamalalinkara, A. op cit. pp. 245 ff.
33. See above n.4.
CHAPTER - IX
Script in the Vesali(Wethali) Age
(327 A.D. to 818 A.D.)
A study of the devolopment of script during Wethali period presents a number of altogether
novel and highly significant features. These can be summed up as follows;
Firstly, for the first time in Arakanese history political anesdotes came up for discus-
sions in a number of inscriptions. Again there are a few inscriptions which deal with economic aspects
of the kingdom. However, it was religious topics,1* specially pious charitable deeds, which as a subject
matter of inscriptions, surpass those of the fromer two catergories. Secondly, at least two categories of
donors of this age were the commoners, almost all of whom were Buddhists. Thirdly, the popularity of
Brahmi script and Sanskrit or Pali language which continued to be used since their inception in Rakhine(Arakan)
from about 2nd century B.C., seemed definitely on the wane towards the end of this period. Fourthly, during
the close of this phase on altogether new form of roundish script, the precursor of present day Arkanese
alphabed, made its presence felt in a few inscriptions and coin legend. Finally, again for the first time, an added
advantage for the study of scirpt of this age is the legends inscribed on a large number of coins, in both white
and yellow metal, issued by the rulers of this period.
Vesali (or) Wethali as it is presently pronounced , the second most famous capital city of early
Rakhine(Arakan), is situated some sixteen miles south of Dhannyawady along the downward course of the
Kaladan. The Vesali phase that started from about 327 A.D. witnessed all round development including politi-
cal stability under a long line of kings, know by their surname Candra. Though, according to the chronicles,
Vesali continued to retain some of its old glory till about A.D. 818, we notice a shift of political activity from
Vesali on the Kaladan to Pyinsa on the river Lemro. The latter place became the first of the four capitals that the
Lemrot period witnessed.
For the reconstruction of the history of the Wethali age there are a variety of sources in the shape
of inscriptions, coins and literary data compiled in numerous chronicles. Some of the silver coins issued in the
name of the territory called Harikela may have initially been the product of Rakhine(Arakan) of this age.
According to the chronicles, the first king of the Candra dynasty is Mahataingcandra who ascended the throne
in A.D. 327. From chronicles we get a list of 12 kings, including Mahataingcandra, who ruled Rakhine(Arakan)
for a period of about 480 years.
A different list of Candra kings is furnished by the famous Prasasti of king Anandacandra, who
ruled in the first quarter of 8th century A.D. The Prasasti was engraved on a pillar, orginally from
38. From hand-written copy of the Book’Scripts of Arakan, 6th century and Before. By Aung, San Tha, p.64
1. In the category of inscriptions referring to the religious condition in Arakan, there are quite a lot which contained the
Yedharmma verse. The popularity of these verse among at least a section of the devotees can be gauged from the fact that till
now most, if not all, fo the inscriptions of the Vesali period, refer to these verses. Incidentally, these inscriptions, unlike royal
issueds, belong to the private category. Out of about 40 inscriptions of this period, we have till date found Yedharmma verse
in at least 22 inscriptions, most of which, unfortunately, are fragmentary in nature. San Tha Aung is said to have found these
verses in 30 inscriptions (see, op cit., p.17) and Gutman in about 13 inscriptions ( op cit., p. 79 ff). See also Tun Shwe Khine,
in about 70 inscriptions (op cit., P.45). Okkantha, A, op cit., pp. 208 ff, and Shwe Zan, U, op cit., p. 177.
Vesali2* but now housed on the left side of the main stait-way of the Shittthong temple. The inscription
gives a list of ruling kings who were perdeccessors of king Anandacandra. Modern historians including
Johnston and Sircar regard Dvencandra as the first historical king who ruled from about 370 A.D. In the
second beginning from the rule of Dvencandra. They reigned for a total period of 230 years. Next, in the third
section is handed a list of kings who were the immediate predecessors of Anandacandra. The total reign-
period of these rulers is about 200 years.
Chapter- IV contains the result of our investigation into the development of script in the Vesali
Age which, according to Rakhine(Arakanese) chronicles, covers a period from A.D. 327 to A.D. 818.
Dhannyawady. It also stood on the valley of the Kaladan. Vesali was also prosperous like Dhannyawady. The
Vesali Age, to which belong a large number of inscriptions, is very important from the point of view of studying
the script. Besides a large number of inscriptions, we have at our disposal a number of coins in both gold and
silver with legends. We have no less than forty inscriptions for this period. The most important are (1)
Anandacandra Pillar inscription from Shitthoung Shrine, Mrauk-U, (2) Surya Image inscription from Shin-nge-
det-taung, Vesali, (3) Stone Slab inscription from Mound No. 4 of Vesali, (4) Votive Stupa inscriptions from
Meechaungwas, (5) Copper Plate inscrioption from Vesali, (6) Inscription of Queen of Niticandra from Vesali,
(7) Inscription of Viracandra from Vesali, (8) Paragri inscription from Vesali, (9) Stone Slab inscription from
Ohtein, Taunggouk, (10) Bell inscriptions from Praing-daung and Apaung-daw, Vesali, (11) Stone Slab in-
scription from Nga-lon-maw, Sandoway, (12) Inscription of Dharma Vijaya from Lan-mwon-taung, Vesali,
(13) Fragmentary Caitya inscription from Vesali and (14) Bronze Lamp inscriptions friom Vesali.
From a study of the epigraphs and the coin legends we can form an idea about the stages of
development of the script during this age. The script was written mostly in Late Brahmi as currnet in the Gupta
period of Indian history, and the language happens to be Sanskrit. The Siddhamatrka, used in eastern India in
the second half of the seventh and throughout the eighth century A.D., is also perceptible in contemporary
inscriptions of Rakhine(Arakan). During the close of this age there seems to happen a great change in the style
of writing. As we shall see in the subsequent cahpters, from now on Arakan got herself prepared for the
introduction of a roundish form of letters. Several factors were at work behind this change. First, influence of
the local dialect and phonetic value of the letters should be taken into consideration. Words in the old Rakhine
(Arakanese) language were now introduced and used in inscriptions. Secondly, influences from outside also
were at work.
While narrating the eventful reign of king Anandacandra, the Shitthoung Prasasti gives us some
details about his relationship with the rulers of a number of countries living far beyond the realm of his kingdom.
It is evident that Anandacandra formulated diverse policies relating to the establishment of friendly relations
with these far-away kingdoms. Of these motives, two can easily be identified, namely signing a treaty of amity
with king Silamega of Ceylon by showering generosity to the Buddhist clergy in his kingdom and contracting
matrimonial alliances with the royal family of Tamrapattana, which can be identified with Tamralipta in the
Midnapur district of West Bengal or Tamrapartna, i.e., Ceylon.3*
2. Shwe Zan, U, op cit, p. 47.

3. We can also identify Tamrapattana with Ceylon on the basis of evidence furnished in literary as well as epigraphic sources.
The Puranic literature mentions Tamraparna as one of the nine fold divisions of India. This Tamraparna, according to H.C.
Raycauduri, is usually identified with Ceylon. The ancient Greeks called it Taprobane and Asoka referred to it as Tambapamni
in his inscriptions. See Raychaudhuri, H.C., Political History of Ancient Indian, Seventh Edition, Calcutta, 1972, p.294 and
note 2, See also by the sameauthor, Studies in Indian Antiquities, Calcltta, 1958, p.84.
Verse 61 of Anandacandra’s Shitthoung inscription states that the king sent a number of
necessities as gift to the congregation of monks residing in the land of king Silamega, who has been
identified with king Agrabodhi VI Silameghavarna.4* The Ceylonese king seemed to have been ruling
over his kingdom from 719 to 759 A.D. It appears that after fulfilling his kingly obligations towards the
different religious somunities at home, he embanked on similar activities at places far away from home.
In one of these ventures he was pleased to have sent presents to the Buddhists living in Ceylon.
This connection with Ceylon, apart from cementing political and religious bond, seemed
to have had a far-reaching consequence in the development of the present day Rakkhawanna Akkhara
in Rakhine(Arakan). Though the script of Sinhala (ancient Sri Lanka) was itself derived from Asokan Brahmi,
this script underwent considerable changes and ushered in a complete break with the past. In course of time it
developed its script both “lingguistically and graphically,”5* following the model of Telugu and Kanarese char-
acters prevailing till the middle of the 7th century A.D. The script tended to be written in a circular way from left
to right. What we see in present Rakhine(Arakanese) alphabet is but the same pattern that was adopted in the
case of Sinhalese characater at least from the first half of the 8th century A.D. Incidentally, this is the approxi-
mate date of the inscription of Garandigala, the oldest extant specimen written in Sinhalese character.
It is to be noted that the present Rakhine ‘La’ is but the same letter noticed in Vattelultu charcter,6*
which is a modification of the Grantha script, literally meaning the script used for writing books. It is therefore
evident that the round or circular form of script arose out of neccessity, on account of its smooth handling in
times of writing or copying books. It may be safely conjectured that the Buddhist monks of the ancient coun-
tries of Sinhala and Rakhine(Arakan), along with those of other countries in Southeast Asia had a significant
role in the evolution of this changed mode of writing, because it was these learned monks who first took to the
art of writing when they began to copy their canonical texts.
An interesting incident of king Anandacandra’s life is narrated in the Shitthoung Prasasti.
In verse 62 of this epigraph, if is mentioned that he married Dhenda, the daughter of king of Tamrapattana.
Okkantha suggests that this Tamrapattana is Tamluk in present West Bengal.7* But he did not cite any
evidence in support of his suggestion. We think that the Shitthoung Prasasti itself furnishes the clue to
the identifacation. It is evident from V.45 of this epigraph that its composer was familiar with the
Mahabharata episode. Now in the Adiparva of the Mahabharata is mentioned the episode relating to
Draupadi’s Svayamvara. Many kings and princes who aspired to marry Draupadi, the daughter of king
Draupada, assembled at the said king’s court.
In verse 13 of the Adiprava we are told that along with others, the kings of Kalinga
Pattana and Tamralipta Pattana also attended the self-choice marriage ceremony of Draupadi. The
Tamaralipta-Pattana of the Mahabharata is to be identified with teh Tamarapattana of the Shitthoung Prasati.
That our surmise is based on firmer ground will be evident from the fact that whenever Tamralipta in the
Mahabharata is mentioned, if was mentioned along with its cotemporary neighboring kingdoms, namely, Utkala,
Kalinga, Suhma, Karabata, Magadha etc.
So far as the material development of the people of Rakhine of this period is concerned, one
aspect that brought in a sea-change in their outlook towards progress, was the evidence of immensely growing
number of written documents. We did not have any written records of thoughts and actions of the Arakanese
prior to the Dhannyawady phase. But the use of scripts and the invention of writing during this phase gave the
early Rakhine people the opportunity of recording their thoughts in writing for posterity.
4. Majumdar, R.C.(Ed), Classical Age, Bharatiya Vidya Bhavan, Bombay, 1988, p.290.
5. Diriger, Darid, op cit., p.389.
6. Ibid, p.331, col.43 and p.386.
7. Okkantha, A.S, op cit, p.56.
In the Vesali phase we came to know that there was development not only in the forma-
tion of the script, but in the contents of the written dovuments as well. The inscriptions of the age apart
from depicting the religious condition of the age, made pointed references to economic and political
conditions and also to the generosity and charity of some broad-hearted donors. For the first time we get
a list of the ruling kings of early Rakhine from the inscribed Prasasti of king Anandacandra. A few earlier kings
and queen are also known to have issued edicts with the object of making donations to religious establish-
ments. All this testifies to the vigorous and creative activity in preserving thoughs of the earlier enlightened
section of the Rakhine(Arakan) for the benefit of posterity.
There is a long gap between the possible date of the record of the third Dhannyawady
period and the extant documents of the Vesali period. The earliest records of the Vesali period cannot be
pushed back beyond the fifth century A.D. Unfortunately we do not have as yet any record from Arakan
(Rakhine) which could help us in tracing the development between the end or beginning of the Christian era and
the fifth century A.D.
Legends on coins testify to the faact that the Brahmi scipt with which the legends on
most of are inscribed was in a process of development from the first ever issue during 5th century A.D.
We have altogether 15 kings of the Vesali period, who have issued coins mostly in silver, though at least
one amoung them, namely Priticandra struck coins in gold also. The names of these kings are 1-Deva,
2-Yajnacandra, 3-Candrabadhu, 4-Bhumicandra, 55-Niticandra, 6-Viracandra, 7-Priticandra, 8-
Prathivicandra, 9-Draticandra, 10-Suryacandra, 11-Dharmmavijaya, 12-Dhammacandra, 13-
Dharmmaraja, 14-Simgagaridacandra and 15-Culamaharaja.
Excepting the last ruler in this phase namely Culamaharaja (Culacandra of the chronicles),
all the legends of the kings appear in Brahmi or Late Brahmi. It is on the coins of Culamaharaja that we
notice for the first time the advent of Arakanese script currently in use in Arakan, in place of Brahmi
that was derived from the variety of North or North-eastern India.
Chronological arrangement of the inscriptions and of the 43 slabs of the Wethali Period
**************************************************************
According to the view of most historians including a number of Rakhine(Arakanese) scholars, the
Wethali age convers a period from 327 to 818 A.D., that is from about the beginning of the fourth to about the
beginning of the ninth century A.D. This phase is succeeded by that of the Lemrot. Yet sources of history,
including palaeographic traits of unmismatic sources, indicate that a few successors of king Anandacandra
(720-729 A.D.0 continued to rule during late ninth or early 10th century A.D. (See Shwe Zan, U, op cit. p.55),
having their seat of power centred around, if not in Welathi.
However, most of the inscriptions of the Wethali Age fall in the period between 5th and 8th century
A.D. A break-up of the both published and unpublished inscriptions of this age shows that thirty three inscrip-
tions can be dated, on grounds of palaeography, in the 5th - 6th century A.D. There are three inscriptions wihch
indicate a date around 6th - 7th A.D. Palaeography of at least one inscription shows that these can be dated
around 8th century A.D. specimen of writing for the 9th - 10th century A.D. are furnished by the Anandacandra
Pillar inscription of North face and another two inscriptions in Rakhine(Arakanese) characters The legends on
two types of coins issued by two different Candra rulers have been found in Rakhine(Arakan). The coin-
legends also supply us difinite information about the development of the script from fifth to tenth century A.D.
For the last mentioned period we have the evidence of both the inscriptions (numbering two) and the coins
(two types) from which the specimen of writing of the 10th century A.D. can be gleaned.
The Wethali Age also witnessed, for the first time in the history of Rakhine(Arakan), the introduc-
tion of coined money in both gold and silver. A large number of coins were issued by 10 Candra rulers of
Rakhine (Arakan), mentioned as predecessors of king Anandacandra in the Shitthoung Prasati.We also
know the coins of a number of later rulers, but exact identity or relationship of the latter with the former
cannot be categorically ascertained. There are also those types of coins in silver, which, instead of
bearing the name of any ruler, depict the legend ‘Harikela’ which, as a geographical term, comprised the
present districts of Comilla, Noakhali, Chittagong and Sylhet of Bangladesh and parts of the India state
of Tippura.
If the Harrikila coins, found in Rakhine(Arakan), are to be considered as genuine independent
species, then it must be admitted that Rakhine(Arakan) introduced this type of currency in the name of
Harrikila because it had already become very popular among the people of both the contiguous regions of
Harikela and Arakan(Rakhine).Otherwise,we have to surmise that the above type of Harikela coins found
their entry in Arkan(Rakhine) from Harikela region by way of trade or pilgrimage. Inscriptions and coins of the
Vesali age belonging to different centuries, on grounds of palaeography, can be arranged in the following way.
In section A is listed the names of inscriptions and in B is Descirbed the name of issuers of the coin types.
Section-A
1.Inscriptions of the fifth to sixth century A.D.
(total number33)
**************
1.Anandacandra pillar Inscriptions from Shitthoung,(East face) III a & IIIb Plates
2.Surya Image Inscriptions from Shin-nge-det-taung,Vesali Plate IV
3.Stone Slab Inscriptions from Mound No.4 of Vesali Plate V
4.Stone Slab Inscriptions from Kyintaung phara, Minbra Plate VI
5.Votive Stupa Inscription from Vesali, (three faces) Plate VIIa, VIIb, Plate VII c
6.Copper Plate Inscription from Vesali, (two faces) Plate VIIIa, Plate VIIIb
7Yaksa Senapati Panada Inscrioption from Mahamuni Plate IX
8.Votive Stupa Inscription from Meechaungwa, Kyauktaw, (A) Plate X
9.Votive Stupa Inscription from Meechaungwa, Kyauktaw, (B) Plate XI
10.Votive Stupa Inscription from Tezarama Kyaung, Mrauk-U Plate XII & Olate XII
11.Votive Stupa Inscription from Selagiri, Kyauktaw Plate XIV
12.Stone Slab Inscription from Selagiri, Kyauktaw Plate XV
13.Inscription of Queen of Niticandra from Vesali Plate XVI
14.Inscription of Candra Sri from Sandway Plate XVII
15.Inscription of Candra Zeti from Sandoway Plate XVIII
16.Inscription of Viracandra from Vesali Plate XIX
17.Paragri Inscription from Vesali Plate XX
18.Inscription of Thinkyittaw Hill from Vesali Plate XXI
19.Stone Plaque Inscription from Vesali Plate XXII
20.Stone Slab Inscription from Tharapabbadataung, Vesali Plate XXIII
21.Stone Slab Inscription from Ohtein, Taunggouk Plate XXIV
22.Stone Slab Inscription from Gant-ga-rwa-ma, Kyaukphru Plate XXV
23.Bell Inscription from Praing-daung, Vesali Plate XXVI
24.Bell Inscription from Apaung-daw, Vesali Plate XXVII
25.Stone Slab Inscription from Nga-lon-maw, Sandoway Plate XXVIII
26.Stone Slab Inscription from Min-tha-chaung, Vesali Plate XXIX & Plate XXX
27.Plinth Inscription of Buddha Image from Vesali Plate XXXI
28.Fragmentary Pedestal Inscription of Buddha Image from Vesali Plate XXXII
29.Inscription of Bronze Seated Buddha Image from Vesali Plate XXXIII
30.Visnu Image Inscription from Vesali Plate XXXIV

31.Pillar Inscription from Thinkyittaw Hill, Vesali Plate XXXV
32.Fragmentary Throne Inscription from Vesali Plate XXXVIa m Plate XXXVIb
33.“Pyu” Pali Inscription from Wunti-taung, Vesali Plate XLVa
2.Inscriptions of the sixth to seventh century A.D.

(total number 3)
*************
1.Inscriptino of Dharma Vijaya from Lan-mwon-taung, Vesali Plate XXXVIIa, Plate XXXVIIb
2.Fragmentry Caitya Inscription from Vesali Plate XXXVIII
3.Fragmentary Stone Slab Inscription from Kyi-ra-pran, Vesali PlateXLIIa & XL
3.Inscriptions of the eighth century A.D.

(total number 1)
*************
1.Anandacandra Pillar Inscription from Shitthoung, (West face) Plate XXXIXa to XXXIX f
Plate XLa, XLb
4.Inscriptions of the ninth to tenth century A.D.
(total number 4)
1.Anandacandra Pillar Inscription from Shitthoung, (North face) Plate XLa **
2.Anandacandra Pillar Inscription from Shitthoung, (Top-part) Plate XLb **
Surya Image Inscription from Shin-nge-det-taung, Vesali (Part.II, pl. IV)

In the following pages we shall initiate a disvussion on the formation and development
of the scripts of this age. The discussion is divided into two sections. The first section deals with the
scripts of 34 inscriptions, out of which 12 remained unpublished and unedited till date, and the second
section is devoted to the study of scripts noticed in the legends on coins issued by the above-noted
Candra rulers of Arakan(Rakhine). One of the early inscriptions of this age is the Surya Stone Image Inscrip-
tion discovered from Shin-nge-dettaung in the northern part of Arakan. The stone image measures 1.0x0.45m.
The inscription, which was engraved on the base of the image, contains about 30 lines of writing.8*
Unfortunately most parts of the inscription are illegible, because the portion, where the
scription was engraved seems to have been used as a knife-shyarpener.9* What remained of the legible
letters, makes it quite clear that these belong to the eastern variety of the Late Brahmi. The language of
the inscription is Sanskrit. The present place of the deposition of the inscription is ADMC in Yangon.
Johnston,10* who was one of the few scholars to have brought the inscription to the notice of the schol-
arly world, was able to read only a couple of words due probably to the inferior condition of the rubbing
of the inscription. About three decades later, in a cross-checking session, Gutman11* claimed that she
was in a position to decipher a few more words that included perhaps a name of a Candra king, namely,
prabhaca(ndra?) and the name, perhaps of another king “Bhupalah Sri Candakeyuravarma,” who, ac-
cording to Gutman, might have been either an ally or enemy of the afore-mentional Candra king.
8.See Gutman, P, op cit, p.75.

9.Ibid. 75.
10.Johnston, E.H, Some Sanskrit Inscriptions of Arakan, BSOAS, part.XI, 1944, p.367, pls.III-V.
11.Gutman, p, op cit, p.76.
** Please see annexture I
More interesting from the religious point of view is the find of the words “dharma” in
line 6 and “Saddharma” in line 19 of the inscription. The contents, as such, indicate a Buddhist learning, though,
curiously, the obverse face of the engraved inscription depicts a Surya image riding in his chariot, drawn by
seven horses.12* Traditional history of Rakhine speaks of the advent of Buddhism in the country long before
the beginning of the Christian era, but if the palaeography of the inscription is to be believed, the image of the
Surya from Shin-nge-det-taung may have been hewn out of stone during the early half of the 5th century A.D.
The assumption on the basis of the above two words that the inscription relates details about Buddhism during
the reign of king Prabha Candra, may, therefore, be a bit far-fetched, because only a small portion of an
obvously long inscription was deciphered.
Alternatively, it may be assumed that after dedicating the Surya image to the adherents
of the Saura sects, the inscription gives details about the co-existence of other major religious creeds,
especially Buddhism, in the kingdom of Rakhine(Arakan). Available sculptural finds tend to show that not only
Buddhism but Vaisnavism and other Brahmamical religious cults, including the worship of Surya, were in vogue
in Arakan during at least the later half of the first millennium A.D. The worship of Surya images in Rakhine(Arakan)
may have something to do with the some custom prevailing in Bengal about the some time.13*
The characters of the inscription which vary between 15-18mm in size, closely resembly those
found in the East face of Shitthoung pillar inscription of king Anandacandra at Mrauk-U and the head-marks
are triangular and well-defined.
3.Stone Slab Inscription from Mound No.4 of Vesali

(Part.II, Pl. V)
An inscription, 14* belonging to the same age as that of the Surya Stone Image inscription
from Shin-nge-det-taung, is the Stone Slab Inscription from Vesali. The inscription was discovered from Mound
No.4, near the village of Thallawady in course of an excavation conducted by the Archaeological Department
of the Union of Myanmar in the early eighties of the last century. The inscription was engraved on a slab of sand
stone and it measures 10” in length, 4” in breadth and 7” in thickness. There are seven lines of writing in the
inscription. The script of the inscription resembles to that used in the Gupta period in India about 5th-6th
century A.D. The language is Sanskrit. At present the inscription is deposited at ADMC in Yangon.
The inscription records the meritorious deeds of, aparently, the parents of the donor. Considering
that the world is like a ditch full of mud, the donor expressed the wish that all other beings, like his parents, may
attain merit as a result of having followed five and other moral precepts. The first two lines of the insecirption
consists of the well known “Yedharma” verse also known as the Pratityasamutpada Gatha.15* The verse served
as a primary necessity in every act of dedication in order to sanctify the proceedings of this sort of acts.
Innumerable inscriptions, engraved on slabs of stone or other materials, many of which, however, were frag-
mentary in nature, are found almost everywhere in Rakhine, specially in Rakhine(Arakan) countless pagodas.
12.Gutman, P, op cit, p.281.

13.Ibid., pp. 281-283.
14.Shwe Zan, U, op cit., p.167, pl.170 (a); Tun Shwe Khein, U, Rakhine Culture at Waythali Age, (In Burmese), p.117.
15.Gutman, P., op cit., pp.76 ff.
The Text
L.1. Yedharmma hetu prabhava hetutesam tathagato.............

L.2. Tesamca yonirod evamvadhi mahasraanah
L.3. Yad=atratpunyam matapitu purvvanga samkritva panciya
L.4. Cayya? pranbhuti sutangga vatpa sarvvamsatvana manuttarajna
L.5. Va17* vaptaye Samsarapanggakhannam cama. mesa..............
L.6. Jagatva ma .. tvihatarayeyam avijjha .. karahpa....
L.7. .... dhayeye paradharmma dhosara..................
4. Stone Slab Inscription from Kyintaung Phara, Minbra (Part. II, Pl.VI).
Palaeographical features of a number of epigraphs, that have recently been found, tend to show
that they belong to, more or less, a period contemporaneous with each other. One of these is recently discov-
ered from the ruined rubble of a stupa at the foot of Kyintaung hill in Minbra.18* The Inscription which is incised
on a slab of stone measuring about 8” in length and 8” in breadth is now preserved at the Sittway Cultural
Museum, in Sittway. The script of the inscription is Brahmi of about 5th century A.D. and the language is
corrupt Sanskrit. The characters of this inscription are similar to those recorded in the east face of the Pillar
inscription of Anandacandra, now being preserved at Phokhaungtaun of Mrauk-U city.
There are eight lines of writing in ther epigraph and the upper portion contains the famous Yedharmma
verse engraved, apparently for sanctifying the installation of a stupa, or a cahtiya. The inscription presumably is
the oldest of its kind of the Vesali period discovered till date. In the upper portion of the verse Yedharmma is
written for Yedharmma, pabhava for pabhava, hetu tesam for hetum tesam. In line 2 of the inscription, the word
hetu is used redundanly. At the end of the verse va in savana is presumably miswritten for ma and denta na is
unusually used for cerebral na which is not found elsewhere in inscriptions where the Yedharmma stanzas are
quoted. Ra is of a straigh vertical. Intended la in line 5 has left arm broadened, similar to that in inscription of
Viracandra. Va is of bulged type with lower limb notched, as seen in the record of Queen of Niticandra. Sa has
a flatted top with vertical at right. Sa has a triangular loop at left with an angular tail. Ha has extra short vertical
from the base, as recorded in inscriptions of Viracandra and Vesali Slab inscription.
. The text19* of the inscription is as follows;
17.For na
18. The vicinity of Minbra town is the place from where scores of archaeological and epigraphical materials belonging both
to ancient and medieval period. These materials are recovered from ruined stupas or religious structures which were built
by benevolent kings or members of public or Buddhist monks for the purpose of recording some kind of meritorious deeds.
19. From rubbing prepared by author.
L.1. Yedharmma20* hetu pabhava21* hetu

L.2. Tesam heut22* tathagato (hyavadatte) sa
L.3. Nca yonirodho evamvadi ma
L.4. Hasravana23* da...saha
L.5. ..parasa..tada......
L.6. Ki...sa...sa...nahebhu
L.7. ..yammujanuva navango
L.8. ....anamo......ti
5. Votive Stupa Inscription from Vesali (faces 1-3), (Part. II, Pls. VII-IX).
An unpublished inscription engraved on three faces of a miniature stone stupa.24* also
contains the usual Yedharmma verse. Discovered from Vesali, the inscription refers to a few significant
Buddhist terms like “anatta” which cannot be located in other inscriptions of this type. There are three
lines of writing on each of two faces of the stupa, the third face contains a single line, while the remain-
ing face is left untouched by the engravers. The script of the inscription is late Brahmi, and the language
is corrupt Sanskrit. Palaeographical features indicate that the inscription was engraved in c. 5th century
A.D. It is now preserved in the Mrauk-U Museum.
The inscription records the dedication of the stupa by the donor, apparently a pious
Buddhist, in the name of this parents who may attain religious merits along with all living beings by
following the true law enshrined in five, eight and nine core precepts of Theravada Buddhist philosophy
and in the firm belief of the negation of the notion I-ness or Anatta. “Attachment to self is the greatest obstacle
to spiritual progress and to the attainment of Nirvana, hence the eradication of belief in the existence of a self
(Satkayadrati) is the first condition to be fulfilled by an adept aspiring to srota-apannahood,25* the first stage of
sanctification.26* So the inscription, in all humility, expresses the pious wish of a lay devotee in following the
instructions laid down in the cannons of the Theravadins at such an early age of about 5th century A.D.
20. For yedharmma.

21. For pabhava.
22. For redundant hetu.
23. For sramana.
24. Aung, San Tha, op cit., pp.17-19.
25. Ibid., p.96.
26. See Dutt, N., Early Monastic Buddhism, Reprint, Calcutta, p.231; See also Aung, San Tha, op cit., pp. 106-107.
First face
L.1. Yedharmma hetu prabhava28* tathagato29*
L.2. Hetu30* tesanca yonirodha31*
L.3. Sri32*(?) evam33* dimahasramana
Second face
L.1. Bhagavata stupam karoti karitva
L.2. Tatha upasaka panciya mata
L.3. Pitu purvvangga samkritva saccam satva
Third face
L.1. Na anattarangga navaptaye
6. Copper Plate Inscription from Vesali, (Part.II, Pls. X-XI)
About 60 years ago a Copper Plate Grant was discovered from a brick mound near the
outer limits of old Vesali city, about half a kilometer south-west of the point where the road Mrauk-U -
Kyauktaw passes through the walls. The script of the grant is Late Brahmi and the language of the
inscription is Sanskrit. The engraving in this record is very neatly and carefully done, with linear head-
mark. Presently the plate is in the safe custody of the Archaeology Department of the Ministry of Culture in
Yangon. The Copper Plate Grant was edited by, among others, D.C. Sircar,34* and commented upon by San
Tha Aung.35* P.Gutman,36* Tun Shwe Khine37* and others.
The extant plate measures 32.4 cm in the top length, 30.5 cm in the bottom length, 22.2
cm in breadth at the right end and 0.5 cm in thickness. A circular seal affixed to the left margin has a
diameter of about 12.7 cm and its thickness comes to about 1.5 cm. The design in center on the obverse
seems to represent a recumbent bulls on the obverse of the inscribed Arankanese(Rakhine) coins and on
reverse the symbol is either a lotus or a trident. The Copper Plate weighs about 10 Lbs.38*
The extant obverse side of the plate contains twelve lines of writing and on the reverse
eight lines of writing are in tact. The engraving of letters on both the sides is neat and superb.
Palaeograhpical features of the characters of the record tend to the east face of the Shitthoung Pillar and
Apaung-daw Bell inscriptions. The object of the inscription was to notify the grants of land for religious
purposes. The last line of record informs us that in the 11th regnal year the inscription was issued. The
issuer’s name may have been there in the cut off portion of the insceiption. If, according to palaeography,
the inscription belongs to sixth century A.D., then the king, who issued the grant, should be a member
of the Candra dynasty of Rakhine of the second period, mentioned in the inscription of king Anandacandra.
28. After prabhava “Hetum tesam” is omitted.

29. After tathagato “Hya” is omitted.
30. For redundant Hetu
31. For Nirodha
32. For redundant Sri
33. After evam “Va” is omitted.
34. EI, XXXVII, pp. 61-66.
35. Op cit., pl. 16; See also Arakanese Scripts by the same author, pls. 34-35.
36. Op cit., pls XXVII-XXIX.
37. Arakanese Culture in the Vesali Period, pl. 12.
38. Aung, San Tha, op cit. It is likely that a strip of about 4 cm has been
Lines 1-8 of the record appear to have originally continued the names of eight kings, the
last of them, mentioned in line 8, being the issuer of the grant. Line I may have thus contained the name
of a king who was the founder of the royal family while the donor of the grant was then mentioned along
with seven of his ancestors. According to San Tha Aung line 1 could have mentioned Dvencandra, the
founder of the dynasty and in that case it was Bhuticandra, in line 8, whose reign-period has been
assigned from A.D.496 to A.D.520, i.e., about the beginning of the sixth century A.D., seemed to have
been the issuer of the charter. As the last line of the inscription indicates the date of issue being the 11th
regnal year of the king, following D.C. Sircar’s ascription of the dates for the Candra kings, the inscrip-
tion would have been engraved in A.D.507.
As the lines 1-2 of obverse side may have been cut off, we can read from line 3. In each
end of the lines 3-8, we have lost the names of kings, but prefix words of Maharaja remain after utpanno
(i.e born of ). Each beginning of the lines 3-8 has statpadanudhyata (i.e. a devout worshipper of god
Mahesvara) and Mahadevyamutpanno (born of a particular chief queen). The kings probably assumed
the title of Maharajadhiraja, intended in each of the end portion of lines 3-8, indicating independent and
imperial status, enjoyed by the kings of the line of the Guptas in India, being the contemporary powers
with Vesali period in Rakhine(Arakan).
As line 3 is damaged, the names of the queens from line 4 to 8 are as follows; Sri
Kimtomdevya. Sri Kimdaladevya, Sri Sukamyadevya, Sri Kyaudevya and Sri Kalyanadevya. Of these
names Sri Sukanyadevya and Sri Kalyanadevya suggest contact with Sanskrit tradition, but the profidx
Kim and Kyau of the remaining names are worth noting. Similar old Arakanese words are also noticed
in a number of inscriptions, i.e. Maiga and Sakomavamma in Apaung-daw Bell inscription and Ayana
in Lamp inscription from Vesali. It is indeed very unfortunate that the issuer’s name of the charter and
the names of all his ancestors, engraved on the end portion of the lines, were cut off by the Japanese.
Lines 9-10 have a description of the address of the issuing king to the subordinate offi-
cials of his own family and of other dynasties in respect of the grant while lines 10-13 record that a
village called Dengutta was granted by Kimmajudevya in favour of a Vihara (Buddhist monastry) built
by herself. According to D.C. Sircar, the concerned passage seeks to imply that she must have taken the
king’s permission in making the gift and apparently compensated the state for its loss of revenue. This
passage seems to indicate that she was the queen of Bhuticandra. We know the name of the queen of
Niticandra i.e., Savitamcandrasriya from a different inscription, issued by the queen of Niticandra.
Thus we can tentatively notice the names of the donor’s mother, grand mother, great
grand mother, great great grand mother, and great great great grand mother i.e., Kalyanadevi, Kyaudevi,
Sukanyadevi, Kimdaladevi and Kimtondevi and tentative names of kings born of chief queens, i.e.,
Devacandra born of Kimtondevi, Yajnacandra born of Kimdaladevi, Candrabandhu born of Sukanyadevi,
Bhumicandra born of Kyaudevi and Bhuticandra born of Kalyanadevi respectively.
In line 11 we have the term “ratnattryopayogaya,” implying the three jewels of Bud-
dhism - Buddha, Dharma and Samgha, and Samgha, and the income derived from the gift village is to
be utilized in respect of Catuspratyaya i.e., the four necessities of the Buddhist priest. These necessities
are robes (Civara), food (Pindapata), bedding (Senasana) and medicine (Bhesacca). The damaged pas-
sage in lines 12-13 seems to indicate that the gift village was placed in charge of the fraternity of the
holy monks of all lands including the elders of Jetavana, who were already in themonastry and who
might dwell there in future (Agatanagata jetavanasisthavira caturdis aryyabhiksusangha ... sampradano).
The gift village called Dengutta is described as yielding 3000 (Denguttanama trisahasriko),
the reference being presumably to the revenue income in the standard coin. We have limited informa-
tion about the boundaries of Dengutta. It is because the details of the northern and eastern limits are
lost. In the south there were Srilakkajola, probably a channel, a row of stone -boulders - silapamki, and
a mango tree, while Vangenkhalla, a stream or canal, lay on the west.
The reverse side of the plate begins with line 15 where we can read “dharmmabhilasad”
containing the request of the issuer of the charter to the effect that those address should protect the gift
out of love of the law and “asmadbahumana” out of great respect for the royal donor. In lines 15-20 are
noticed five of the well-known imprecatory and benedictory stanza, including verses written by Vyasa
and addressed to king Yudhisthira and also the contents about the worm in ordure and sinking into hell
for confiscators of the land and about living in heaven happily for giver of the land. These statements
are basically identical to those found in early 6th century inscriptions of Bengal. We have again
“mahamantri vengadityadaso,” the name of the Prine Minister contained in line 21 who issued the
charter and was probably an executor of the grant. The last line of the Copper Plate record can be read
“rayyasamvata ..... asadasa, i.e., the 11th regnal year of the king who issued the charter, datable to early
6th century A.D., to be precise A.D 507, 11 years after Bhuricandra ascended the throne.
Initial vowel a in this inscription has the left limb hanging down from the bar with the
curve to the right, similar to those found in the records of Votive Stupa inscription from Vesali, Inscrip-
tion of the Queen of Niticandra, Vesali and Bell inscription from Prine-daung, Vesali. It is also seen in
the inscriptions of Gupta period in India, particularly in Copper Plates of Bengal and middle Ganges
valley of the 5th - 6th century A.D. Initial vowel a has acursive limb extneded to the left from the
bottom of vertical, having similarity with that of Paragri inscription from Mahamuni Shrine. Intial
vowel i is of a variety of serpentine form of i which is found in Votive Stupa inscription and Ohtein
inscription, with lower limb cursively extended to the left.
Obverse side
L.1.
L.2.
L.3. Statpadanudyatah paramamahesvaro mahadevyam sri (kiku) devyam upanno maharaja
L.4. Statpadanudyatah paramamahesvaro mahadevyam srikimtomdevyam upanno maharaja
L.5. Statpadanudyatah paramamahesvaro mahadevyam srikimdaldevyam upanno maharaja
L.6. Statpadanudyatah paramamahesvaro mahadevyam srisukamyadevyam upanno maharaja
L.7. Statpadanudyatah paramamahesvaro mahadevyam srikyaudevyam upanno maharaja
L.8. Statpadanudyatah paramamahesvaro mahadevyam srikalyandevyam upanno maharaja
L.9. Svaparakulasamudbhavan narendras tadanucaramscabharisyato yatharham anu...
L.10. Kusalayutam sahitanca vakti sarvvan viditametadastu voyatha parena...
L.11. Svakarita vihare ratvattayo gayogayacatuspratyayanimittam bhagnasphuti(ta)...
L.12. Kimmajudevya agatanagata jetavanavasisthaviharacatuddisa ryya bhiksusandha...
Reverse side
L.13. Sampradano denguttaramattrisahasriko gramo tisristo yasya simapurvvena

L.14. Srilakkajola silapanki remravrksasca pascimena vangenakhalla uttare

L.15. Bhadtavadbhirddharmmabhilasid asmadvahumanacca paripalaniyo picayanihadattni
L.16. Dharmmarthayasas karani dharmmalitasannripagauravac ca mayapyanujjnta phalanitani
L.17. Diyate ca punah punahyasyayasya yadabhumitasyatasya tada phalampu
L.18. Yatnadrksa yudhithira mahimmahimatam srestha danac chreyo nupalanamsva
L.19. Yohareta vasumdharamsa visthayam krimir bhutva pitribhis sahamajjati
L.20. Svarge modati bhumidah aksepta canumanta ca tanyeva narake vaset ....
L.21. Rajgasamvata ..... asadhsa
7. Yaksa Senapati Panada Inscription from Mahamuni (Part.II, Pl.XII).
One of the old inscriptions of about the later half of fifth or early sixth century A.D., is
discovered from the Mahamuni shrine on the Sirigutta hill. The inscription is engraved on the plinth of
an image of Yaksha (chief-guard) Panada, who happened to be one of the 28 generals led by Kuvera, the
guardian of the North.
Presently two lines of the more than twleve lines of the inscription are legible. The
letters bear wedge-shaped head-marks which are charateristic of the Siddhamatrka script used in north-
ern India. The script of the present inscription is Brahmi and the language is Sanskrit. A number of
scholars who dwelt at length on this inscription are Forchhammar,40* San Tha Aung,41* P.Gutman,42* and
Tun Shwe Khine.43* In one legible line of the inscription the name of the general is written as
Yaksha Senapati panada of whom mention is made of in the Suttras of the Dighanikaya.The figure of
the general as we presently have is a small one44* with high back slab, depicting tre-foil nimbus behind
the head and a flat on the top of the numbus. The figure wears large circular ear-rings and is seated with
left knee rised and foot drawn back and the right leg folded. The left hand possibly had a sword and on
the upper portion of the stone behind the figure , there might have been 12 lines of an incription, of
which only a few letters are now legible.
8&9. Votive Stupa Inscriptions from Meechaungwa , Kyauktaw (Part.II, Pls. XIII-XIV)
In 1976 two inscriptions containing Yedharmma Gathas inscribed on one side of the
upper square bases of two miniature Stone Stupas were discovered in Meechaungwa village lying on
the bank of the Kaladan. The village, about 20 miles north of Selagiri, appears once to have been
witnessed great influence of Mahamuni culture. The inscribed stupas were for many years hidden
under the earth. Erosion of the Kaladan river bank brought to light the stupas which were stuck in the
mud about 20 feet below ground level. Presently the inscriptions are preserved at the Sittway Cluture Museum.
They are similar in shape. The characters of the inscriptions point to the same period.
40. Forchhammer ,op cit.,pl.V, fig.3.

41. Aung ,San Tha, op cit., pl. 82
42. Gutman, P, op cit., pl. XXXIIIa.
43. Khine, Tun Shwe , Arakanese Buddhist Culture in Vesali Age, (Burmese ),
Rangon, p. 30, pl. 30
44. The size of the stone image being 3’ 20” in hight and 1’ 10” in breadth.
The script of the inscription is in the late Brahmi and the language is Sanskrit.
Palaeography of the inscription tends to place them around the 5th - 6th century A.D. Earlier scholars
who have taken note of the two inscriptions are San Tha Aung,45* and P. Gutman.46* Of the two stone
stupas, the first contained a one-line incomplete verse from Yedharmma gatha. The insceription was
engraved over and area measuring 30x7cm, and the length of each of the script is about 1.8cm. The
other stupa contained two lines of inscription, inscribed over an area of 24x11.5 cm. In this inscriptions,
the letters are larger, averaging 2.5cm in height. Both the inscriptions have only the first pada of the
Yedharmma stanza. Apparently, the scribe felt that this was enough to sanctify the stupa. No initial
vowel is found in the inscriptions.
Of the consonants ta in tu has two arms with its right arm prolonged as seen in Votive
Stupa inscription (Selagiri). Dha is of circular type, having similarity with that noticed in the pre-Gupta
and post-Gupta periods inscriptions of India. Pa has rouonded left with a straight vertical at right. Again
this form is very much akin to the northern Indian Gupta characters in India. P. Gutman47* opines that Pa
has extra lines to the left from the head-mark. bha has both verticals joined separately to the head mark.
Sonetines bha has separately to the head-mark on the top with an appending hooked type at left and with
a straight vertical on right, a normal feature in the vesali period.
Ma has an acute angle of left and a straight vertical. Ya is a tripartite type with an ap-
pending outer curl at the left. Va is triangular type and its base sloping down to the right, but the ha in
the second stupa inscription is a more circular type with a loop at the left inside. Thought the latter form
is basically idnetical with those found in Vesali period, it appears to be a very rare type. In medial
vowels, tu has appending tick at the right, making it a bit upwards. Ye and he are simplified slant to the
left. Pra in conjuncts has a horizontal stroke to the left at the foot. Rmma is of overlaping type.
The punctuations in the beginning of first gtha are both paralleled verticals with hooked
type to the left on the head, quite similar to the punctuations at the beginning and ending of the second
inscription. The punctuation at the conclusion of the first inscription are paralleled verticals but hooked
types are shown against each other at the beginning. On paleographical consideration, these two Votive
Miniture Stone Stupas inscriptions may be attributed to around the 5th-6th century A.D. Most of the
letters, particularl ha and ma are comparable to the those of the earlier variety of late Brahmi used in
eastern India in the 6th century A.D. The text48* of the two inscriptions is as follow.
A. First Stupa
L.1. Yedharma 49* hetu prabhava50* hetu51*
B. Second Stupa
L.1. Yedharma hetum
L.2. Prabhava hetu52*
45. Aung, San Tha, op cit., pls. 12-13.

46. Gutman, P, op cit., p. 83, pl.XVII c.
47. Ibid
48. From rubbings prepared by author.
49. For Yedharmma.
50. For prabhava.
51. For hetum.
52. For hetu.
53. Johnston, E.H., “ Some Sanskrit Inscriptions of Arakan,” BSOAS, XI, (1944), pp. 359,362-3,366; ASB 1941, pp.29,32
and App. H. P. XXIII, No.6.
54. Gutman, P, op cit., pp. 88-89, pl. XXIb, LXIb.
10. Votive Stupa Inscription from Tezarama Kyaung, Mrauk-U (Part. II, Pl.XV).
The present inscription found in Tezarama monastery once may have initially been brought from
old Vesali site which was full of ruins of stones and brick. This inscription also contains a portion of the
Yedharma gatha. The engraving of some hymns from religious treatises like the Yedharmma verse seems to be
the conventional mode to solemnize a dedioatory object like the present votive stupa. The script of the inscrip-
tion, like the preceeding two inscriptions is in late Brahmi and the language is Sanskrit. Palaeographical features
indicate that the inscription belongs to a period around 5th - 6th century A.D. The circumstances in which the
inscription was discovered as well as its contents have been narrated by Johnston53* and Gutman.54*
The text56* of the inscription is as follow:
L.1. Yedharmma hetu prabhava57* hetu
11. Votive Stupa Inscription from Selagiri, Kyauktaw (Part.II, Pl.XVI).
Recently and Inscription containing three lines of writing was found from the foot of the
Kyauktaw, popularly known as Selagiri in Rakhine. The inscription, fragmentary in nature, is engraved on a
votive stupa58* and is characterized by the presence of Yedharmma verses which appear to
53. Johnston, E.H., “ Some Sanskrit Inscriptions of Arakan,” BSOAS, XI, (1944), pp. 359,362-3,366; ASB 1941, pp.29,32
and App. H. P. XXIII, No.6.
54. Gutman, P, op cit., pp. 88-89, pl. XXIb, LXIb.
55. Dani, A.H, op cit., pl. XIb.
56. From rubbing of the book “Ancient Arakan” by P.Gutman.
57. For prabhava.
58. The Stupas or Caityas which were made of stone or bricks, belonging to the time of about five hundred years preceeding
the advent of Christian era, were being discovered from time to time throughout Arakan state. The early Arakanese who were
either members of ruling houses of Arakan or belonging to Buddhist fraternity erected these stupas for the purpose of
obtaining religious merit in this as well as in the next world. The particular places from where archaeological materials,
including a number of inscriptional documents were found, are old Dhannyawady, Vesali, Mrauk-U, Kyauktaw and Sandoway
cities.
sanctify the stupa concerned. The inscription covers an area of 25cm. x 12.5cm in dimantion and the
letters measure, on an average, 1.2cm in height. The scirpt of the inscription is Brahmi and language is
Sanskrit. The inscription is now preserved at the Southern Golden Monastery in Kyauktaw.
The text61* of the inscription is as follows;
L.1 Yedharmma hetu prabhava 62 hetum tesa 63

L.2. Tathagato hyadattesanca yoni 64 ro
L.3 Dha 65 evamva 66 di mahasramana(h)
12. Stone Slab Inscription from Selagiri, Kyauktaw (Part II, PL XVII)
One of the early inscriptions of Rakhine(Arakan) which seems to have been noticed long ago
by Forchhammer 67 and later about a quarter of a century ago by Gutman 68 is the stone slab inscription
from Selagiri, Kyauktaw. The stone slab, mearsuring about 30 cms in length, contains two lines of
writting and is discovered from the ruins of the Kyauktaw stupa, from where a few broken images have
also been recovered. The script of the inscription is late Brahmi and the language is Sanskrit.
Paeleographical features tend to place the inscription an about 5th -6th century A.D. Present whereabout of
the inscription cannot precisely be determined.
In this inscription, some form of the letters i.e. and ya, are superfluous paralled horizontal
over the letters of ti, di, and hya. Initial vowel e is of usual form, notably triangular type found in
epigraphs of the middle of the 5th century A.D. Which is also seen in the stupa inscriptions and records of the
Candra rulers of Vesali. Paeleographically, the inscription is more close to those of stone slab inscription
and East face of Minbra Kyintaung, Surya image inscription and East face of the Shitthoung pillar inscription in
Rakhine(Arakan).
62. For Prabhava.

63. For Tesam
64. For Yoni
65. For Dho
66. For Anusvara
67. For Forchhammer, E, op. cit, p 14
68. Gutman, p, op. cit, p 79
L.1. Yedharmma hetu prabhava62* hetum tesa63*

L.2. Tathagato hyavadattesanca yoni64* ro
L.3. Dha65* evamva66* di mahasramana(h)
12. Stone Slab Inscription from Selagiri, Kyauktaw (Part. II, Pl. XVII).
One of the early inscrioptions of Arakan(Rakhine) which seems to have been noticed long ago by
Forchhammer67* and later about a quarter of a century ago by Gutman68* is the stone slab inscription from
Selagiri, Kyauktaw. The stone slab, measuring about 30 cms in length, contains two lines of writing and is
discovered from the ruins of the Kyauktaw stupa, from where a few broken images have also been recovered.
The script of the inscription is Late Brahmi and the language is Sanskrit. Palaeographical features tend to place
the inscription in about 5th - 6th century A.D. Present whereabout of the inscription connot precisely be
determined.
In this inscription, some form of the letters i, e, and ya, are superfluous paralled horizontals over
the letters of ti, di, and hya. Initial vowel e is of usual form, notably triangular type found in epigraphs of the
middle of the 5th century A.D., which is also seen in the stupa inscriptions and records of the Candra rulers of
Vesali. Paleographically, the inscription is more close to those of Stone Slab inscription and East face of Minbra
Kyintaung, Surya imiage inscription and East face of the Shitthoung Pillar inscription in Rakhine.
------------------------------------------------------------------------------------------------------------
62. For Prabhava.

63. For Tesam.
64. For Yoni.
65. For Dho.
66. For anusvara.
67. Forchhammer, E, op cit., p. 14.
68. Gutman, p, op cit., p. 79.
69. Ibid.
70. Ibid.
12. L.1. Yedharma hetuprabhava hetu (mtesam ta) tha gato(h)ya vadattesanca
L.2. Yonirodho(e)vam72* vadi mahasramana(h)
13. Inscription of Queen of Niticandra from Vesali (Part. II, Pl. XVIII).
In 1956 an inscribed stone slab measuring 48” in length, 10” in breadth and 6” in thick-
ness was discovered from the ruins of old Vesali. The inscription was issued by the Queen of Niticandra
the name of this king is mentioned in the Anandacandra Pillar inscription from Shitthoung, thereby
confirming the dynastiv list of the Candra kings known from epigraphical sources and chronicles. The
present insceription is the earlist inscriptional source which throws new light on early Arakanese his-
tory, revealing the existence of the royal family of the Candras of Arakan(Rakhine). As has been suggested by
D.C. Sircar73* the inscription belongs to about the 1st half of the 6th century A.D. The script of the inscription
is in late Brahmi of the Northern class and language is corrupt Sanskrit. A number of scholars who commented
on this inscription are San Tha Aung,74* Tun Shwe Khine,75* P. Gutman, 76* D.C. Sircar, 77* and others. Pres-
ently, the inscription is preserved at the Mrauk-U museum.
13. L.1. Yedharma hetuprabhava hetu(m) teas(m) tathaga(to)

L.2. Ahatesam ca yonirodho evamvadi mahasramana(h)
L.3. Sriniticandrasya candra vatpachinasya80* devisavitam
L.4. Candra sriyanama pareme81* pasikasya
L.5. Deyyadharmma yamma sarvva satvanam82* manu83* ka(tama)84*
14. Inscription of Queen of Niticandra from Sandway (Part. II, Pl. XIX).
An inscription inscribed in late Brahmi script and in corrupt Sanskrit was found on the
20th November, 1994 at Sandway, a place of hoary antiquity, rich in archaeological materials which are
of immense help for the reconstruction of the early history of Rakhine. Tradition and archaeological document
point to the existance of Sandway as a significant and important site which served as a link between early
Rakhine and old Pyu capital named Sriksetra before the emergence of the Pagan phase.
The inscription, on a square stone slab was for many years hidden within the premise of
Andow Stupa in Sandoway.85* The writing field is 16” in length and 10” in breadth. There are eight lines
of writing in late Brahmi of about the sixth century A.D. The content of this inscription is almost the
same as found in the inscription of the Queen of Niticandra with the difference that the expression
72. For anusvara.

73. Sircar, D.C, Select Inscriptions, op cit., p.495.
74. Aung, San Tha, op cit., pp.29-30, pl.15, fig.1.
75. Khine, Tun Shwe, op cit., pp.83-86, pl.XVIII.
76. Gutman, P, op cit., pp. 83-86, pl. XVIII.
77. Sircar, D.C, op cit., p. 495; See also Ep. Indica, Vol. XXXII, 2, 1957, pp.
78. Gutman, P, op cit., P.84.
79. From rubbing of the book “Arakanese Script” by San Tha Aung.
80. For vatpachivasya
81. For parame
82. For sttvanam
83. For namamu
84. For kattama
85. The inscription was a chance find and recovered by a person named U Aye Than.
Sri niticandrasya candravat pachinasya has been omitted. The script of the inscription is late Brahmi of
about the first quarter of the sixth century A.D. and the language is corrupt Sanskrit. Presently pre-
served at the New Andow Monastery, Sandway, the contents of the inscription are being discussed here
for the first time.
The findspot of the inscription in a remote place of southern most Arakan indicates that the domain
of the Candra rulers extened upto the region (Sandoway) at least from the sixth century A.D. It also shows that
the Queen of Niticandra of the royal family was devoted to Buddhism and that the Queen built numerous
Buddhist stupas throughout the kingdom. Many of these religious places contained inscribed Yedmarmma
gathas on various objects which are now being found everywhere in Rakhine(Arakan).
According to Anandacandra Pillar inscription which still stands on Phokhaungtaung at Mrauk-U,
the reign of king Niticandra lasted for fifty-five years, from about A.D. 520 to A.D. 575. The characters of the
inscription are similar to those of the inscription of the Queen of Niticnadra, but the shapes of the letters from
Sandoway are, unlike the charecters of the inscription from Vesali, uneven. It is likely that the engraver con-
cerned was not an accomplished artist.
14. L.1. Yedharmma87* hetu prabhava

L.2. Hetumtesam tathagato hyavo
L.3. Dattesanca yonirodho
L.4. Evamvadi mahasamana88*
L.5. Devisavitam candrasriya nama
L.6. Parame89* pasikasya deyya dharmma
L.7. Yam ma sarvva satvanam manu90*
L.8. Kattama
15. Brick Slab Inscription from Candra Zeti, Sandway, (Part. II. Pl. XX).
An inscription from Sandoway inscribed on a brick indicates that the ancestors of early Arakan
used not only stone but also brick for writing. It may be regarded as the oldest one, so far found, of its kind in
Arakan. As usual, the inscription contains the Yedharmma stanza as found in many records unearthed from the
vicinity of old Vesali and elsewhere. The brick was found from an old stupa named Candra Zeti91* at Sandoway
when the old structure was being renovated. The brick slab discovered in 1993, has five lines covering an area
of 9” in length and 7” in breadth. It is written in late Brahmi script and in corrupt Sanskrit but its date is later
than that of the Candrasri inscription from the same area (Sandoway), i.e., about the middle or later half of the
6th century A.D. It is now preserved at the New Andow Monastery, Sandoway.
85. The inscription was a chance find and recovered by a person named U Aye Than.
86. From rubbing prepared by author.
87. For Yedharmma.
88. For Samana.
89. For paramo.
90. For sattvanam.
91. About Candra Zeti the Rakkhaing-pre-ne-phrie-saing-tha-maing (in Burmese), Akyab, 1984, Cultural Section, pp.2-3,
states:”Fifth great Buddhist Councitl was held under the auspices of king Sri Candra dynasty of Arakan. The deliberations of
the council lasted for three years. One thousand monks from Ceylon and one thousand monks from Arakan took part in the
deliberations. Meanwhile the king abdicated the old era and introduced a new one in its place. The pious and devout king
built numerous stupas and Caityas all over his kingdom. The one built at Sandoway was called by the people Candra Zeti i.e.,
Candra Caitya.
16. L.1. Yedharmma93* hetuprabhava

L.2. Hetumtesam tatha94* gato
L.3. Hyavo95* datte sanca yo
L.4. Nirodho evam vadi maha
L.5. Sana96*
16. Inscription of Viracandra from Vesali (Part. II, Pl. XVIII).
From the vicinity of ruined Vesali, a stone slab containing four inscribed lines of writing
was recovered in 1956. It was found from a ruined Caitya which is called Anandacandra Zeti. It stands
on Thinkyittaw hill on the ridge south-east of the outer Vesali walls. It also stands close by the Unhisaka
hill on which the inscription of the Queen of Niticandra was found. The inscription measuring 25 x 10.5
cm, appears to have belonged to Viracandra, whose name is mentioned in it. verse 29 of Shitthoung
Pillar of king Anandacandra also refers to king Viracandra, who reigned for 3 years after the rule of king
Niticandra. D.C. Sircar was of opinion that Viracandra’s rule extneded from A.D. 575 to 578. The
palaeography of the record is similar to that found in certain eastern Indian inscriptions of fifth and
sixth centuries A.D.
The script of the inscription is in late Brahmi and the language is corrupt Sanskrit. Scholars
who have commented upon this inscription, included among others San Tha Aung,97* Tun Shwe Khine,98*
P. Gutman99* and D.C.Sircar.100* At present the inscription is preserved at the Mrauk-U Museum.
A certain amount of local development is noticed in the palaeography of the inscription.
For instanve, we may refer to medial a formed by a curve at the head of the consonant, which appears to
be a rare form in inscriptions from further west.101* We know from this inscription that Viracandra
constructed a hundred Buddha-Stupas out of his love for the Satya Dharma. The expenses incurred for
this construction were borne by him. A number of coins issued by this ruler have also been recorved
from Arakan.
16. L.1. Satyadharmma nuragena kritam svathena bhubhuja

L.2. Parathaghatano dhogasamyanni hitacetisa
L.3. Sriviracandra devena mahimandhala mandhanam
L.4. Dharmmadhigata rajyena buddhastupasatam ce (ti)
17. Paragri Inscription from Vesali (Part. II, Pl. XIX)
To the north of the palace at old Vesali which has yielded a number of epigraphic docu-
ments, a large Buddha image, made of stone, is founded at Paragri on the hill. It is still wordhipped by
local inhabitants. In 4956, a stone slab inscription was recovered from the ruined stupa behind the
image on the same hill. Tradition points to the existance of the Buddha image by king Dwen Candra, the
93. For Yedharmma

94. For tatha
95. For hyava
96. For samana
97. Aung, San Tha, op cit., pp. 30-31.
98. Khine, Tun Shwe, loc cit., pl. 8.
99. Gutman, P, op cit., pp. 86-87.
100. Sircar, D.C, Sel. Ins, Vol. I, p. 496.
101. 99. Gutman, P, op cit. p. 86.
founder of the Vesali dynasty, whose name is known to us from the list of Candra rulers in verse 19 of
Ananda Candra Pillar inscription at Mrauk-U.
The script of the inscription is in late Brahmi and the language is Pali. The scholars who
have taken note of this inscription included, among others, San Tha Aung,103* Tun Shwe Khine,104*
Kothalla105* and P. Gutman106* and it is also mentioned in Rakhaing Pre-ne-phrit-saing-tha-maing.107*
Presently it is preserved at the Mrauk-U Museum.
The present inscription is composed of four lines with rounded design of writing. The
content is, as usual, the yedharmma formula, but it is expressed in Pali. For we get yedhamma for
yedharmma, pabhava for prabhava, aha for avodat. P.Gutman was of the opinion that the characters
belong to early 6th century A.D.108* The letters of the inscription are uniform and bears triangular head-
marks in some cases with free flowing ornate medial vowels. This is the first instance where formula
follows the Vinaya Pitaka version.
The consonant dha in nirodho is a circular type, having similarity with tha of about the
pre-Gupta and Gupta times in India. An almost similar type of dha is also noticed in two inscriptions
from Meechaungwa.
17. L.1. Yedhamma hetu pabhava

L.2. Hetutesam tathagat(o) aha
L.3. Tesanca yo nirodha110*
L.4. Evamvadi mahasama(na)
18. Stone Slab Inscription from Thinkyittaw Hill, Vesali (Part. II, Pl. XX).
From the Thinkyittaw hill located to the southeast of outer walls of old Vesali city, an
inscription was discovered in May 1965. It was found from the wreckage of the stupa hallowed once by
the Buddhists. The stone slab is about 8” in length and 5” in width in the writing field. The letters are
uniform in design. The inscription contained four lines of writing and the content is based on the
yedharmma gatha. The script of this inscription is in late Brahmi, and the language is Sanskrit. It is now
preserved at the Mrauk-U Museum. The scholars who have commented upon this inscription are San
Tha Aung,111* Tun Shwe Khine,112* Kothalla,113* and P.Gutman.114*
Yedharmma in this inscription is used for yedharmma and na for na. Two characters
behind hyavadat and nirodho are probably redundant, and the signs for om and punctuation change their
place and in this inscription, apart from the om sign, the punctuation mark is inscribed at the beginning.
103. Aung, San Tha, Scripts of Arakan, 6th century and Before, (Burmese), Rangon, 1974, pp. 115-6, pl. 22.
105. Ko Thalla, U, loc cit., p and pl. 62.
107. See Rakhaing Pre-ne-phirt-saing-tha-maing, (Burmese), (Cultural Section), loc cit., p. 27.
108. Gutman, P, op cit., p. 88.
110. For nirodho.
111. Aung, San Tha, op cit., p. 113, pl. 19.
113. Ko Thalla, U, loc cit., p and pl. 75.
18. L.1. Yedharmma116* hetuprabhava hetu117*

L.2. Tesam tathagato hyavadat
L.3. Tesanca yonirodho evam
L.4. Vadi mahasramanah
19. Stone Plaque Inscription from Vesali, (Part. II, Pl. XXI)
A slightly broken inscription was found from the ruins of Vesali in 1920-21. It was
mentioned in the report of ABS in 1985.118* Whereabouts of the inscription are not now known to us.
The inscription, written in late Brahmi character and in corrupt Sanskrit, contained well-known
Yedharmma verse as found frequently in the inscriptions of Rakhine(Arakan). The script closely resembles that
of Thinkyittaw inscription. The style of writing is fairly satisfactory; the letters are uniform in pattern and dis-
cernible in slightly acute limbs. Triangular headmarks are also noticed in consonants in some cases. Besides
San tha Aung, Kothalla119* and P.Gutman120* referred to this inscription in their writing.
19. L.1.Yedharmma hetuprabhava hetumtesam tathagato

L.2. (Hyava) datte sanca yonirodo evamvadi mahasra (manah)
20. Stone Slab Inscription from Tharapabbadataung, Vesali (Part. II, Pl. XXII).
The inscription which was under his possession in 1999. It was accidentally discovered from the
Tharapabbatataung located to the eastern side of Old Vesali outer walls. It was recovered from a ruined stupa
on the top of the hill. The inscription is engraved on a sandstone slab with five lines of writing. The space for
writing is 11” in lenght and 6” in breadth. The script is in late Brahmi and the language is corrupt Sanskrit.
Palaeographical features indicate that it can be ascribed to a period around early 6th century A.D. The inscrip-
tion is being published here for the first time.
Forms of the letters look orbicular to some extent from some features noticed in this
inscription of can be said to be a more articulate gatha than those found in Arakan. In this gatha the
word Yedharmma is written as Yedharmma as in the inscriptions from Thinkyittaw ans Ngalonmaw.
The letter used for te is visibly ye in the passage intended for tesanca, which is not used in any other
record of the Vesali period. It is obviously a scribal mistake. Initial vowel e has protrusive line upwards
from the right vertrical with a triangle at left. Its form seems to have been derived from the middle
Ganges valley in India. This form is rarely noticed in Rakhine(Arakan).
20. L.1. Yedharmma123* hetuprabhava

L.2. Hetutesa tathagato hya
L.3. Vadat yesanca124* yo
L.4. Nirodho evamvadi maha
L.5. Sramannah
116. For yedharmma.

117. For hetum.
118. Aung, San Tha, Arakanese Scripts, op cit., p. 115.
119. Kothalla, U, Arakanese Literature Track (Burmese), Yangon, 1998, p and pl. 77.
123. For Yedharmma.
124. For tesanca.
21. Stone Slab Inscription from Ohtein, Taunggouk (Part. II, Pl. XXIII).
Yedharmma verses in inscriptions are found not only in the vicinity of old Vesali which
is full of ancient ruins, but also in the Southernmost areas of Sandoway and Taunggouk. An inscription
engraved on a stone slab was discovered from a ruined stupa named Ohtein Zeti. It has four lines of
writing on a space of about 12” in length and 10” in breadth. It appears to have contained three or four
more lines below. The letters engraved are small and smooth as found in the inscriptions from Kyauktaw
and Lan-mwon-taung and are similar in forms to those recorded in the East Face of Anandacandra Pillar
inscription is in late Brahmi, and the language is in corrupt Sanskrit. A number of scholars have
commented upon this inscription e.g.,San Tha Aung,125* Tun Shwe Khine,126* U.Kothalla127* and
P.Gutman.128*
Being of a uniform type of writing, the inscription prominently extends an unusual
passage at the end of third line of the Gatha which can apparently be read as “Gottamah”. The name
of Gottamah is not mentioned in any known inscription from Rakhine(Arakan). The gatha in the first three lines
has Pali word pali word pabhava for prabhava, and sriva in fourth line is reminiscent of savitam
candrasriyNiticandra inscription from Sandoway , and may be compared with certain use of this type of
word in India.
In this inscription hetutesanca is likely for usual hetutesam. The expression hyavocare
seems to have been used for hyavadattesanca and the plural upasakadi in fourth line is notable.
21. L.1. Yedharmma 130*

L.2. Tathagato hyavocare yo nirodha131* evam
L.3. Vadimahasramana gottamah
L.4. Upasakadi sriyya ctupam krito
22. Stone Slab Inscription from Gant-ga-rwa-ma, Kyaukphru (Part. II, Pl. XXIV).
An inscription from Gant-ga-rwa-ma village in the district of Kyaukphru city, is found engraved on
a stone slab which is a bit damaged at the right upper corner. The script of the inscription is Late Brahmi and the
language is corrupt Sanskrit. The inscription has been commented upon by San Tha Aung,132* Tun Shwe
Khine,133* P. Gutman,134* and is also refered to in Pre-ne-phrit-saing-tha-maing.135*
The inscription seems to have contained eight lines of writing, but only five lines remain
legible due to the ravagaes of nature. The letters in this scription are large, uneven and carelessly engraved. The
first three lines of the gatha are usually sanctified in Yedharmma verse. The characters are very umch akin to
those of Selagiri inscription and the script indicates a date of about the 6th century A.D. Presently, the inscrip-
tion is preserved at archaeological office, Mandalay.
125. Aung, San Tha, op cit., p. 113.

126. Khine, Tun Shwe, Arakanese Buddhist Culture in Vesali Age, (Burmese), Rangoon, p. 35.
127. Kothalla, U, op cit., p and pl. 87.
130. For Yedharmma
131. For Nirodho.
132. Aung, San Tha, op cit., pl. 18.
133. Khine, Tun Shwe, op cit., p. 35.
135. See Rakhine Pre-ne-phrit-saing-tha-maing. (Burmese), Cultural Section, Loc cit., pl. 25.
22. L.1. -dharmma heturabhava hetum

L.2. (Te) samtathagato---yoniro(o)
L.3. Evam(va)137* di mahasramana
L.4. --yapabhuta--nama---
L.5. ----sri--prati--tu-
23. Bell Inscription from Pring-daung, Vesali (Part. II, Pl. XXV).
In 1918 a small bronze bell, which seems to be a monastery bell, was discovered by the late U
San Shwe Bu at Praigdaung village, about six miles north of old Vesali. The bell is 9.8cm in height and has an
inner diameter of 9.5cm and outer diameter of 10.5cm. It weighs about one pound. It has been damaged in two
places, as a result, the name of the donor cannot be retrieved. Besides some litters have also been damaged.
The bell contains three bands, below the neck, on shoulder and on lip, but the band below the neck is deco-
rated with flower pedals.
The inscription consists of two lines of writing between the shoulder and lip. The script
of the inscription is late Brahmi and the language is Sanskrit. The inscription has been commented
upon, among others, by San Tha Aung,138* P.Gutman,139* and Tun Shwe Khine, 140* The Buddha Museum
at Sitway(Akyab) is where the inscription is now preserved.
The letters in two lines, engraved around the bell, are of unified even shape. The
dedocation, perhaps by a monk, is to benefit his spiritual preceptors, mother and father and all beings,
and the objective of this dedication is the attainment of supreme knowledge (acquiring of Nirvana). In
this inscription, parts of passages like matapitapuvangga man kritva in first pada carcca satvananca
anatta navampaye in second pada are totally similar to those of the votive stupa inscription from Vesali.
23. L.1. Deyya dharmmo yam sakyabhikso....yacatra punyam tadbhavatu matapitupurvvanga mam
krtva
L.2. Caryyopadhya yanam scarcca satvananca anattaranga navamaye iti
24. Bell Inscription From Apaung-daw (Part. II, Pl. XXVI).
The bell inscription under discussion was found near Apaung-daw zeti about 30 years
ago. The zeti is located close to Tharlarwaddy village, near the south-west corner of the outer wall of
Vesali. The bell is about 11.5cm in height and the inner and outer diameter of the mouth are 9.9cm and
11.5cm respectively. There are two bands on the lip and below the neck of bell with two lines of writing
inscribed around the centre. The shape of the bell are late Brahmi scirpt and the language is a mixture of
ancient Arakanese and Sanskrit. The inscription is now preserved by the relatives of the late U San
Shwe Bu, who served for sometime as an Hon. Archaelogist in Yangon.
The inscription has been commented upon by, among others, San Tha Aung,142* Tun
Shwe Khine,143* P.Gutman144* and Kothalla.145*
137. For evamva

138. Aung, San Tha, loc cit., pl. 23-24; See also the author’s Buddhist Art of Ancient Arakan, pl. 18.
142. Aung, San Tha, op cit., pl. 25.
143. Khine, Tun Shwe, op cit
144.Gautman,P,op cit.,pl.XXII.
145.Ko Thalla,Ashin, loc cit,p and pl .54.s
L.1. Om nama matapitroh (hiritathetra) kimmagamadhanayah

L.2. Nirayanta yadda tte yam samarirasvarah
108 The Origin and Development of Rakhine script
25. Stone Slab Inscription from Nga-Lon maw (Vol.II,PL.XXVII)

.
In the vicinities of the cities of Sandoway and Taunggauk,in the southernmost site of
Rakhine(Arakan) ,a number of epigraphs belonging to ancient period, were often found from the ruins of
stupas or of religious structures. In 1872, during English rule in Rakhine, an inscription bearing seven lines
of writing was accidentally discovered by G. E.Fryer from a cavity in a hill which is close to Nya-Lon-maw
village in the district of Sandoway. Before the Second World War, the inscription was sent to Oxford,but it is
claimed that at the present it is in the possession of the Asiatic Society, Calcutta.147*
The recored is inscribed on a stone slab measuring 7” in length,5” in width and 1”in
thickness. The first three lines of the inscription contain the Yedharmma formula. The script is late
Brahmi and the language is mixed Pali and Sanskrit. The letters are uniform in size, but omit some
words in some cases, and even a superscribed sign for vam under third line is noticeable. Such a super-
scribed letter is never found in any known inscription of Vesali Scholars who commented upon this
epigraph are, among others, San Tha Aung,148* Tun Shwe Khine,149* Kothalla,150* and P.Gutman,151*
Johnston,152* and A.H.Dani.153*
25. L.1. Yedharmma155* hetuprabhava156* hetu

L.2. Tesamtatha157* gata158* hyavoda159* tesancayo
L.3. Nirotha160* evam161* dimahasra162* na
L.4. Upasaka163* maiga upasa
L.5. Ka164* sakoma vanmma makara
L.6. yi=matapita ku
L.7, Sala
The paleography of the present inscription is remarkably similar to that of the Copper
Plate inscription. In this inscription the personal name is tentatively read as Kimmayana which is connected
with the name of one of the Candra queens given in the Copper Plate inscription dated about A.D. 507.

149. Khine, Tun Shwe, op cit., pp. 35-37.
150. Ko Thalla, Ashin, loc cit, p and pl. 65.
151. Gautman, P, op cit., pl. XXVIb.
152. Johnston, loc cit, pl. IV, fig. 2;
153. Dani, A. H, loc cit, XXIIa, fig. 2.
155. For yedharmma
156. For prabhava
157. For tatha
158. For gato
159. For hyavadat
160. For nirodho
161. For evamvadi
162. For mahasramana
163. For upasaka
164. For upasaka
The object of the record is to notify the gift of the bell to the Zeti, probably of Apaung-
daw. A pious wish expressed in the insription is that the dedication of the bell was meant for the welfare
of the father and mother of the donor. The suffix Ayanna in the name of Kimmayana can be related to
one Ayana in the inscription of bronze lamp at Vesali. We know again the Copper Plate Grant issued by
a Vesali king saying that a village by the name of Dengutta was granted by Kimmajudevi in favour of a
Vihara built by herself. Therefore, the prefix manes of the bell-donor and the village -donor, if not point
to one and the same woman, at least point to the popularity of the name. We have omnama at the
beginning of the verse which is rarely found only in this inscription during the Vesali period. The
‘garuda’ symbol noted at the end of the verse, is also found in certain inscriptions of the 8th century
A.D. and particularly in the prasasti of king Anandacandra of Rakhine(Arakan).
L.1. Om nama matapitroh (hiritathetra) kimmayanadhanayah

L.2. Nirayanta yaddatte yam samarirasvarah
25. Nga-lon-maw Stone Slab Inscription, Sandway (Part. II, pl. XXXI).
In the vicinities of the cities of Sandway and Taunggouk, in the southernmost site of
Rakhine(Arakan), a number of epigraphs belonging to ancient period, were often found from the ruins of
stupas or of religious.
The text of the inscription is as follows:
L.1. Yedharmma hetuprabhava hetu
L.2. Tesamtatha gata hyavoda tesancayo
L.3. Nirotha evam di mahasra na
L.4. Upasaka maiga upasa
L.5. Ka sakoma vanmma makara
L.6. yi = matapita ku
L.7. Sala
27. Pataw Zeti Stone Slab Inscription, Pataw
The inscription was found near Pataw caitya (Stupa), about 2 miles from Pataw village
in Minbra township. Now it is preserved in Pataw monastery in Pataw village. The script of the inscrip-
tion is Late Brahmi. The language is Sanskrit. On palaeographical ground, the inscription can be as-
cribed to the later half of the sixth century A.D. The yedharmma verse in the very first two lines of this
inscription testifies to the fact that the donor of this inscription was a pious Buddhist, and as an Upasaka,
he seemed to have offered some amount of donation for the construction of the stupa.the second half of
sixth century A.D. The text of the inscription is as follows:
L.1. Yedharmma hetu prabhava hetum tesam tathagato

L.2. Hyavodat tesanca yo nirodha evamvadi samana
L.3. Bhi (kratuyericcha ritva . . va . . . tasra) stupa (virakrti)
L.4. Upasaga hica upasakedi dvaraka (vi) ya (.dpa)
L.5. .........(gapaha.) sata (bha) tayamahara (matraputra)
L.6. ..........satyama mva ve. hipatha..
L.7. ........(cira) saca (prajnara) stupa iti
28. Man-tha-chaung Stone Slab Inscription, Vesali (Part. II, Pl. XXVII).
About 25 years ago an inscription on a stone slab was discovered from Man-tha-chaung,
which is located abut 6 km. to the north of Sirigutta hill. The inscription has nine lines of writing, most
of which seem to be illegible due to ravages of nature. The first four lines, which are partly legible,
indicate, however, that these are reproductions of the famous Yedharmma gatha. The remaining fove
lines, except for one or two letters, are completely damaged. The script of the inscription is Late Brahmi
and the language is Sanskrit. Palaeographical features of the inscription tend to assign a date around
sixth century A.D. The present place of deposition of the inscription is the Mrauk-U Museum. As
regards the mode of writing, it is noted that the initial form fro e is triangular with the right vertical,
having similarity with the letter found in other records of the Vesali period.
L.1. Yedharmma (hetupra) bhava

L.2. Hetu tesa (m) tathagato hyavoda
L.3. Ttesanca yo mirodho
L.4. Evamvadi mahasramana (h)
29. Vesali Buddha Image Inscription, Vesali (Part. II, Pl. XXVIII).
This inscription, was found from.the ruins of old Vesali. It is now preserved in the
Mrauk-U museum.The inscription is written on a slab of sandstone,which appears to be a plinth of an
image of Buddha. The space, where the inscription is written,measures 23cm 35cm. The script of the
record is Late Brahmi and the language is Sanskrit. The object of the inscription is apparently to record
the meritorious gift of the Buddha image. Though the inscription has nonly one line of writing, the
intended meaning and object is clear from the words deyadhamma yam paramo pasika. Similar expression is
apparently traced in the inscription of the Queen of Niticandra.
L.1. Deyadhamma yam praramo pasika(sya)
30. Vesali Fragmentary Buddha Image Inscription, Vesali
A fragmentary inscription on a stone pedestal of a seated Buddha image has been discov-
ered from old Vesali. The record possesses parts of two lines of writing, and part of the sanctifying Yedharmma
verse. The word Karayati in second line seems to point to the donation of the image, but unfortunately, the
name of the donor or other details are illegible. The script of the inscription is presently preserved in the Mrauk-
U Museum. On palaeographical consideration, the record can be dated around the 6th century A.D.
31. Vesali Bronze Buddha Image Inscription, Vesali (Part. II, Pl. XXX).
The Vesali Bronze Buddha Image inscription was engraved on the plinth of a seated Buddha
188*
image found at Vesali and presently deposited at the Mrauk-U Museum. Unfortunatesl, the
188. A popular custom which assumed great importance during and after the beginning of the Cristian era devotees religious
sects, including the Buddhists in Arakan, is the act of pious donations of stupas or images of Buddha; made of stone or
bronze or other precious metals. These acts would ensure the devotees acquire religious merit in this world and the next.
In Arakan these gifts are immortalized, more often than not, by the insertion of at least a portion of Yedharmma verse on
the pedestal or at the appropriate places of the donated objects.
contents of the inscription are mostly illegible; though only one line of intened Yedharmma verse is fairly fraceable,
of which ‘ya’ at the beginning and ‘pa’ at the end are clear. The characters, enlarged in size, are untidy in some
cases, though the legible letters indicated that these belong, palaeographically, to a period of about 6th century
A.D.
32. Vesali Visnu Image Inscription, Vesali (Part. II, Pl. XXXI).
The Vesali Visnu Image inscription, found at old Vesali, is inscribed at the base of the
189*
image. Indications are that there were apparently two lines of writing. But excepting for a few letters
and medial vowel signs, contents of most part of this inscription are illegible. Consonants na, ma and ra
are apparently discernible and medial vowel i and e are also legible in intended mi and re, and a single
letter below could indicate a missing second line. Palaeographical features of the consonants show that
the inscription belongs to a period of about 6th century A.D.
33. Thankyittaw Hill Pillar Inscription, Vesali (Part. II, Pl. XXXII).
A ruined stupa on the ridge to the east of the Vesali city wall is traditionally believed by
the inhabitants of Arakan(Rakhine) to have been erected by King Surya Cnadra during the Vesali period. The
ruler named Surya Candra is known to us from a coin bearing the same name and the were also found in
Arakan(Rakhine). The present inscription is engraved on a broken pillar at the site of the stupa. The inscription
written in Pali with Late Brahmi script was discovered about sixty years ago. The characters in this record are
basically similar to those found in the Bhanta inscription, and show development from the 6th century inscrip-
tions, but indications are there that it may not be of much later date from this period. The inscription is presently
preserved at the Mrauk-U Museum.
34. Vesali Fragmentary Throne Inscription, Vesali, (two parts)
In 1984, an inscription was discovered from Thankyittaw hill located to the southeast of
outer walls of old Vesali city. The inscription was engraved around the throne, which was made of
stone. Perhaps there were more than one line of writing, but from the rubbing of the inscription, we
could trace only a single line of the inscription. The script of the inscription is an unpublished one and
presently it is preserved in the Sittwe Cultural Museum. Palaeographically, the inscription may be dated
to about the last quarter of the 6th century A.D.
The throne made of fine-grained sandstone was perhaps meant for installing and image
of Buddha. It may be mentioned that art objects discovered from time in old Dhanyawady and Vesali
cities, are made mostly of this kind of material. The object of the inscription was to inform the devoted
worshippers about the rich possession of the gods, who possessed not only the four lamps made of gold
and possibly also silver (Devana catvari suvarnnadicapare rajata), but also a flower garden (kusama
vatika) in which lies the Deva-vriksa or the tree dedicated to the god.
35. Bhanta Inscription of Dharmmavijaya, Vesali (Part. II, Pl. XXXIV)
In Rakhine(Arakan) the old Vesali region has been yielding many inscriptional materials. They are
engraved on either stones or bricks. Recently, an inscription on a stone slab was discovered at the place of
Bhanta in the vicinity of old Vesali. Now it is preserved in the Mrauk-U Museum. It contains 22 lines of
writing. The upper portion of the inscription is, however, badly damaged. The inscription remained
189. Presently, the place of deposition of the inscription as well as the image is the Mrauk-U Museum.
unnoticed. The stone, measuring 1’10” in length and 1’ in breadth in writing field is engraved with small neat
letters measuring between 15-18mm, excluding some ornate medial vowels. the language of the inscription is
Sanskrit, and the script is Later Brahmi of the Northern class. As the inscription does not bear any date we
have to take into account paleographical features of the inscription itself. The characters with thick nail-heads
are very much similar to those found in the East face of the Shitthoung pillar.195*
Fortunately, in line 16 we have the name of King Sri Dharmmavijaya during whose reign the
inscription was engraved. He assumed the title of Maharajadhiraja, indicating indipendent and imperial status
. In the Vesali period there were a number of rulers who use this epithet like their counterparts in India in the
Gupta period . 207*The name of kings who are known to have ruled during the 3rd period , a category devided
on the basis of the names of Kings found mentioned in the Shitthaung Prasasti of King Anandacandra at Mrauk
-U. 208* This is the first known inscription ofthe reign of Dharmmavijaya . D . C . Sircar tentatively placed the
reign of The bking between A . D . 665 and 701but Dr .Johnston dated his reign period between A . D .645
and 681 .209* We have also a coin bearing the name of Dharmmavijaya from Arakan(Rakhine).210*
Besides Maharajadhiraja ,we have Paramabhattaraka as an epithet used by king
Dharmmavijaya in the manner used by the king of India from at least the Gupta Period . In line 17 we
may read Rajyodayadvitiyasamvatsara indicating the 2nd regnal year of the king . According to the
Shitthaung Pillar inscription of Anandacandra he reigned for 36 years .The king seemed to have granted
a piece of land to the monks residing in the monastery called Maharamavihara , mentionned in line 18 , for the
enjoyment of four artifacts , namely robe, food , bedding and medicine (Maharamavihararyya
Bhiksusainghaparibhogaya) .In L.19
we can read (Hareinge saku ) la setu caityassimaparyandatta (paryantan datta) . The land donited probably
extended up to the embankment on the river called Haremga . It may be pointed out that in the visinity of the
side,yielding the inscription under consideration , there is a river called Tinyyo which was possibly known as
Haremga (or randanadi) in early days .
In line 19 again we have caitya catussimaparyyantan which may explainthe intended tentative
boundary of the caitya . At the begining of the last verse ,we may read Matapitu purvamga samkritva
sakalasya ca (sattvarase), a well-known expression used in Indian inscriptions referring togift in favour of
Buddhist establishments . The phrase reminisces to thet found in the votive stupa inscription from Vesali.The
last two lines are imprecatory verses and basically identical with those found in Indian inscriptions from about
the 5th century A . D.212* The text 213* of the inscription is as follows:
Test from line No. 14

L .14. ..........matapitro I (Maharaja)
L. 15 Padanudhyatataparah II Tena u (danva ?) yavijamulodita parma
195. Shitthaung Prasati, a monolith inscribed with Sanskrit stanzas and housed in a grille structure on the left side of the main
stairway of the Shittaung temple, may be considered as the earliest history book in Arakan. Three of its four faces are
inscribed. Originally the pillar was believed to have been erected in Vesali (Wethali) from where it was removed by king
Mong Ba Kri (also called Mong Bong), the 13th king of the Mrauk-U age, in 1536. This square pillar rises 3.3m (9ft 7in)
from ground level and its each side is 0.7m (2ft 4in) broad. The material used is the fine-grained sandstone common at
Dhanyawady and in the early sculpture of Vesali ;Shwe Zan ,U , op cit . , pp . 47 - 56 .
206. San tha Aung , op cit , p . 159.
207. It is ineresting to note that a number of Gupta rulers , whose inscriptions have been discovered in North Bengal , used
at lest 3 epithets before their names e.g .; Paramadaivata , Paramabhattaraka , Maharajadhiraja. See: Majumdar , R.C.
(Ed),The Classical Age , Bopmbay , 1988 , pp . 348-349.
L.16. ...paramabhattaraka maharajadhiraja Sri Dharmmavijaya

L.17. Devena prajya rajyodayadvitiya samvatsaraca (vaha..)
L.18. Samva (stha ca) maharamaviharayya bhiksu samgha paribhogaya
L.19. Haramgesa (ku) la (se tu) ncatu ssimaparyyan tandatta Matapi
L.20. Tupurvvaga samkritva sakulasyaca (sattvaraseh?) rajchanada (puye?)
L.21. Sadattam paradattam va yo hareta[vasundharam]sa visthayam krmi
L.22. Rbhutvapitrbhissaha(pacyatati)
36. Vesali Fragmentary Caitya Inscription, Vesali (Part. II, Pl. XXXV)
A fragmentary stone slab inscription, upper portion of which had been broken, was discovered
form a brick mound, which appeared to be a ruined stupa at old Vesali. The place from where the inscription
was discovered is situated to the south-west corner of Thallawady village. The inscription measures 9 inches in
length and 7 inches in breadth. the broken part probably contained the introductory part of the inscription
which normally would have mentioned the name of the donor and his genealogy. The remaining portion of
writing has ten lines. The script is Late Brahmi and the language is Sanskrti.
L.1. padani punyam mayapta matu

L.2. lam ya ihadya caityam nispadya tena
L.3. Bhavasaaratohi param trasna
L.4. Taranga brasa cancala raudra nada
L.5. Tsatvah prayantu sukhinas trima
L.6. La prahinah yati prajvalitam
L.7. Ghoram bhedako reuravam pa
L.8. Ram divya kalpa sahasrani
L.9. Svarge tisthati palakai
L.10. Ti
37. Shitthaung Pillar Inscription of Anandacandra, Mrauk-U (West-face) (Part. II, Pl. XXXVI)
An astounding discovery which perhaps changed the process of re-writing and re-construction of
the early history of Rakhine and established it on a more realistic scientific footing is the shitthaung Prasasti of
king Anandacandra, engraved on the west face of the Shitthaung Pillar (also known as Mrohaung Pillar), for
which Forchhammer will forever be greatfully remembered. Later, many scholars, including some eminent
epigraphists, dwelt on the contents of this particular inscription, engraved on the West-face of the Shitthaung
Pillar.
An important aspect noted by both Johnston and Sircar in regard to the Shitthaung Prasasti of king
Anandacandra is about its date which is now generally accepted by the scholarly world all over Arakan(Rakhine)
and beyond its frontiers. The palaeographical features of this of this Prasasti are a proof that it was engraved
during the early years; first half of the 8th century A.D. The testimony of this date set at rest other knotty
porblems in regard to the reign-periods of the predecessors of Anandacandra. Baring the earlier rulers, each of
whom ruled abnormally for long years, and hence were termed as mythical, the Candra in brackets while the
lines of the inscription are noted in square brackets. The text234* of the inscription is given below:
234. From photograph of the book, Ancient Arakan, by P.Gutman, pls. X-XI.
V-4. [4] tato ri (sya?)d ..(sa?) . ja(ha) jagata d(e)va.

(Mahatma...?) bhuypalo varsam vimsadhikam satam
V-5. (Pu)rva(rtho)pi mahipalo[5] lokanugrahatatparah
Rajyam tena krtam tas (m) ad varsavimsottaram satam
V-6. Satyayana nama tato raja lok .. janita. sa - [6] kat
Cakarariutapo rajyam varsam cimsadhikam satam
V-7. Tasmad Bahubali bhubhrt (pu) nar dhairyyavisaradah
Krtam ca krti - [7] na tena rajyam vimsottaram satam
V-8. Tato Raghupatir bhupah surupo nitivikra(hah)
(Cakara) ... ta(m) rajyam car(sa) [8] vimsottaram satam
V-9. Ta(sya) Visratadevya(vamka) .. mahabalah
Vimsabda(ny) ..........rajyam krtam
V-10. [9] Tatas Candrodayo nama bhupalah
Saptavimsati varsani rajyam yenatmasatkrtam
V-11. Annaveta-[10] mahipala danam datva tv anekadha
Bhuvi lokasukham jnatva (pamcabdana) divam gatah
V-12. Tatpascan nrpavara ....[11 caryasu visaradah
Cakara matimam rajyam abdani saptasaptatih
V-13. Rimbhyappo bhupatis tasmac caran dana ....[12] tih
Tryadhikam vimsad abdani rajyam punyena nitavan
V-14. Kuverami tato devi danasila ....
[13] Saptabdani tato rajyam cakararivivarjitam
V-15. (Omavirya) patis tasyas tato bhupo tiniti man
Ra-[14] jyam vimsati varsani cakara mahimakrti
V-16. Jugnahvayas tato bhubhrt sarvasattvahitarthakrt
Sapta samva [15] tsarany evam tada rajye pratisthitah
V-17. Lankinama tato raja krtva varsadvayam krti
Rajyam papada [16] virah kramena tridivangitah
V-18. Kathyate varsasamkhyatra devanam kulakartrnam
Etesam bhubrtam n(u)n(am) [17] sahasram saddasadhikam
V-19. Tatpascad apare kale punyataksmiyuto bali
Dvan candranamako dhimam [18] to bhuvi bhubhrtam patih
V-20. Nrpaikottarasatam jitva punyato bahus(a) lina
Prakarakhatasamyuktam [19] nagara(bhusa) nam krtam
V-21 Tena nispadya nagaram svarggasaundaryahasinam
Pamcapamcasad abda-[20] ni krtam rajyam yasasvina
V-22. Rajacandras tatah srimam vimsavarsami rajyakrt
Evam svargasukham-[21] jnatva divam yato mahipatih
V-23. Tasman navabdiko raja Balacandro mahardhikah
Krtva kirttimayim [22] malam svargam yato tinitiman
V-24. Devendreva sakro bhud Devacandra mahipatih
Tato dvavimsavarsani [23] rajyam krtva tusvargahak
V-25. Saptavarsikas tasmad yajnacandrah prakirttitah
Candrabandhus tato loke satsa - [24] mvatsararajyabhak
V-26. Prthivyam uditas candor Bhumicandras tato parah
Sapta samvatsarany eva rajyam punyena-[25]ta nitavan
V-27. Caturvimsati varsani rajyam sambhujya nitiman

Bhuticandras tato yato divyam sukham avaptaye
V-28. [26] Niticandras tatah Khyato nityutsaritavigrahah
Pamcapamcased abdani so bhud raja mahendravat
V-29. Abdatra -[27] yikas tasmad Viryacandro naresvarah
Tato dvadasa varsani Priticandro mahipatih
V-30. Saptasamvatsarany a-[28]smat Prthvicandrena bhubhuja
Rajyopabhogam sambhuktamnityam dharmanuvarttina
V-31. Jagaddhrtim Karoty asmed Dhr-[29] ticandro naradhipah
Prajam apalayat tasmat trbhir varsair divam gatah
V-32. Isanvaya(-) prabhavam sodasam [30] bhupatinam Candrabhiramayasasam ihaCandranamnam
Trimsadhikam praganitani(s)atadvayam syad varsani rajyasubha[31] bhogakrtani nunam
V-33 Tatam pascan Mahavirah purempure naresvarah
Tena dvadasavarsani dharmarajyam[32]krtam tada
V-34. Vrayajapnamapi yo raja dvadasabdani bhovibhuh
Bhuktva rajyasukham viras tata svargopa [33] bhogabhak
V-35. Sevinren bhupatis tasmat smrto dvadasakarsikah
Rajyasampatsukham tena bhuktam mavukaghatina
V-36. [34] Ksitim raraksa dharmena Dharmasuras tato nrpah
Trayodasabdasampurnne svargam yato maharddhikah
V-37. Bhaktiman iva bhaktya [35] vai to vajriva mahibhrtam
Vajrasaktis tata khyato raja devanvayodbhavah
V-38. Pratipalya jagat sarvam rajyam so-[36]dasavatsaram
Danasiladisamyukto devalokam sa yatavan
V-39. Sridharmajayasamyukto lokanugrahatatparah
[37] Tatpascad abhavad dhirah Sridharmavijayo nrpah
V-40. Sattrimsad abdany upahujya rajyam dharmena nitya ca jayena caiva
Ratna-[38] trayanusmaranabhiyogat sa devalokam tustitam rayatah
V-41. Narendravijayenapi tatputrena mahimat
[39] Navamasadhikam rajyam bhuktam varsadvayam sata
V-42.Isanvayah samabhavad vijitarivargah sakritrayaprana[40]yalabdhamahapratapah
Yo Vajrasaktisutaviranarendracandrah Sridharmacandramahimaprathitaprabhavah
V-43. Srima-[41]n sodasa varsani bhuktva rajyasriyam nrpah
Datva sutavare rajyam pascat svargam prayatavan
V-44. Yas tatsu-[42]tam pranatabhupatimaulimala ratnadyutiprasararamjitapadapadmah
Anandacandra bhuvanaikayaso-[43]titunga anandayam jayati vairitamovibuma
V-45. Dane ca karnnasamo raja satyenapi yudhisthirah
[44] Pradyumnaiva rupena tejasa bhanuvad bhuvi
Tena maharajadhirajena parahitotsukadhiya svara-[45]jyaprathamasamvatsaratah prabhrti yavad
a navamabdat svakrtakaritanumoditani sucaritani sa-[46]tvanam darsana
prabodhanumodanapunyvistram icchata pravaksyamte
V-46. Anandodayanamano vihara-[47]neka karitah
Dasadasibhih sampannah ksetragomahisaih saha
V-47. Sugatabodhisattvanam [48] Cundadinam ca saktitah
Pratimadhatumaccaityah karita raukmarajatah
V-48. Ritimayani bi-[49]mbani kansatamramayani ca

Karitani munindrasya bharasamkhyapramanatah
V-49. Pasudaru[50] mayanekam pustasailas tathaivaca
Sugatapratimah saumyah karitas sadhucitritah
V-50. Mrtsamha?ra [51]krtasamkhyani bimbani caityakarmanah
Saddharmapustakas capi lekhita bahusah sata
V-51. Sau-[52] varnnarajatanekan padman sadratnakarnnikan
Nityam sridhatupujartham adad bhupo tisraddhaya
V-52. [53] Dadau prahrstah suvisuddhacetasa saddharmapujam prati tandakan bahun
Dinedine sarvajana [54] numoditan naradhipo dharmakathanuragatah
V-53. Lauhapatrany anekani sannetracivaranica
Na-[55]nadesagatanam ca bhiksunam gauravad dadau
V-54. Danaparamita hina ma me bhavatu jantusu
Tasmad upasa-[56]kenapi sarvasatvahitesina
V-55. Pamcasabrahmanavasam ksetrabhrtyasamanvitam
Vadyavadakasamyuktam ka-[57]ritam mathacatustayam
V-56. Somati(rthe)dvijavase mathas canandamadhavah
Anandesvaranamapi [58] naulakke ca matha smrtah
V-57. Pilakkavanakuhve pi daumaghe purvanamakau
Vithika vividharama [59] karita setusamkramah
V-58. Pratyaham bhaktasalayam sada satram pravarttitam
Ativadhyas ca karuna-[60]t pranino mocitasadah
V-59. Dankangamargangaduvarasamjnite burokanaulakkalavarakahvaye
Pundi-[61]rigasomahvayasamghasamjrnikau manapavapyau nijakhana bhupatih
V-60. Purvarajakrta yepi devapra-[62] sadatirthikah
Nastaniuspaditastena sarvatha dhimata punah
V-61. Dharmasanam hastiniko-[63]ttamaika bhupena netrojjvalacivarani
Bhiksvaryasamghasya hi nayitani dese sila-[64] meghanaradhipasya
V-62. Vikhyatasauryagunadharmayasonuragad devandaja-[65]nvayasamudbharaparthivasya
Sritamrapattananaradhipa bhaktinamro dhendam dadau sav-[66]tanayam paramadarene
Aparam ca
V-63. Anandacandraksitiparthivasy sridharma-[67]rajandajavamsajaya
Srutva vaco dharmahitarthayuktam sauryanvayatyagagunadi [68] kam ca
V-64. Bhakripranamena prakurvatajnam saivndhravamsodbhav aparthivena
Srimanma-[69]nodhiramaharddhikena kalyanamitratvam upagatena
V-65. Vapiviharau tvaritenak-[70]rtva sripattanatmiyamahipradese
Striratnadhenda savasutatibhaktya sampresite-[71] hasamabhutiyukta
[72]Sri(ki)rttisampu(rna) vijaya
[73]ekadasame bde
Translation
V-4. Then the king (Mahatma ...?) ...ruled for 120 years.
V-5. There was a king, Purvartha? zealous in doing kindness to the world; he reigned afterwards for
120 years.
V-6. Then was a king, Satyayana by name, ... ruled for 120 years.
V-7. After him, the able Bahubali, eminent for stoutheartedness, ruled for 120 years.
V-8. Then king Raghupati, fair of form, heroic in policy, reigned 120 years.
V-9. ..his puissant ... ruled ... 120 years.
V-10. The was the king Candrodaya by name, approved by the good; he made the kingship his own for
27 years.
V-11. The Annaveta kings, givers of countless gifts, having experienced earthly pleasure on earth for
five years, went to heaven.
V-12. After that an excellent king ... eminent in religious practices, possessing wisdom, reigned for 77
years.
V.13. After him, king Rimbhyappa, bestowing bounty ... reigned in righteousness for 23 years.
V-14 Then Queen Kuverami, bountiful ... for seven years after him, made the kingdom free from foes.
V-15. After, Omavirya her son, a most politic king, ruled for 20 years, the performer of (deeds of) glory.
V-16. Then a king named Jugna, who benefited all beings, was likewise established on the throne for
seven years.
V-17. Then the able course named Linki, a young man, having held the kingdom for two years, in due
course went to heaven.
V-18. Here is on proclaimied the number of years of the ancestral monarchs; verily 1060 (1016).
V-19. After that, at a later time, there was one possessed of righteousness and fortune, puissant, sage,
Dvan Candra by name, who was a lord of kings.
V-20. He, strong of arm because of righteousness, conquered 101 kings, build a city which was adorned
by surrounding walls and a moat.
V-21. Having constructed the city, which laughed with heavenly beauty, he, possessing fame, reigned
for 55 years.
V-22. Then the fortunate Rajacandra reigned 20 years; having thus known the pleasure of Paradise, the
king went to heaven.
V-23. After him, Balacandra, a very prosperous and exceddingly politic king, who reigned nine years,
went to heaven after making a garland of golry.
V-24. Then king Devacandra, like Sakra king of the gods, after ruling 22 years, enjoyed heaven.
V-25. After him, the renowned Yajnacandra reigned seven years. Then Cnadrabandhu enjoyed
a reign of six years in the world.
V-26. Then arose Bhuticandra, a second moon on earth; he reigned with righteousness for seven years.
V-27. The policit Bhumicandra, having enjoyed kingship for 24 years, then went to gain heavenly
happiness.
V-28. Then the renowned Niricandra, who removed strife by policy, reigned like Mahendra for 55 years.
V-29. After him, king Viryacandra reigned three years; then king Priticandra ruled for 12 years.
V-30. After that, king Prthvicandra, constantly following the royal law enjoyed the pleasures of king
ship for seven years.
V-31. After him, king Dhrticandra supported the world; he protected his people, then after three years
went to heaven.
V-32. The years spent in happy enjoyment of kingship by the 16 monarchs sprung form the lineage of
Isa, who bore the name Candra and whose glory was as delightful as the moon, when counted up
will be verily 230.
V-33. Afterwards, Mahavira, king of Purempura then had a righteous reign of 12 years.
V-34. Also, the king named Vrajajap, a valiant lord of the earth, having enjoyed the happiness of
kingship for 12 years, thereupon enjoyed the pleasures of Paradise.
V-35. After him, king Sevinren, recalled as having ruled 12 years; slaying Mavuka, he enjoyed the
happiness of prosperity in kingship.
V-36. Then king Dharmasura protected the earth in accordance with the law; greatly prosperous, on the
completion of 13 years he went to heaven.
V-37. Then was the devout famous king, sprung from the Deva lineage, Vajrasakti, who because of his
devotion was like a Vajrin (Indra) among monarchs.
V-38. Possessing beauty, virtue and other qualities, he went to the world of gods having protected the entire
universe for a reign of 16 years.
V-39. After him there was a brave king, the fortunate Dharmavijaya, attended by fortune, religion and victory,
intent on doing kindness to the world.
V-40. After enjoying kingship for 36 years, by reason of religion (Dharma) policy and victory, and through
practicing remembrance of the Three Jewels, he passed away to the Tusita heaven.
V-41. That kins’s good son, the lord of the earth, Narendravijaya, also enjoyed the kingship for two years
and nine months.
V-42. There arose one belonging to the lineage of Isa, a conqueror of troops of enemies, gaining great
majesty by manifestation of the three powers, a moon of valiant kings, son fo Vajrasakti, the fortunate
Dharmacandra, having majestically celebrated puissance.
V-43. That fortunate the king, having enjoyed a prosperous reign for 16 years, handed over the kingdom to his
excellent son, and afterwards passed away to Paradise.
V-44. His son Anandacandra is victorious, having the lotuses of his feet reddened by the brilliant gleams of
gems in the garlands of the diadems of reverently bowing monarchs, exceedingly lofty in fame unequalled
on earth, causing gladness, risin like the sun above the darkness of his foes, elevated above the legions of
his enemies.
V-45. He is like Karna in bounty and also Yudhisthira in truthfulness, Pradyumna in beauty and like the sun on
earth in splendour. The good deeds done by that emperor, whose thought yearned for the welfare of
others, from the first years of his reign until the ninth year, whether done by himself or caused to be done,
and approved bt him because he desired for living beings an abundance of merit, through enlightenment
of vision and acceptance will be declared.
V-46. Many monasteries named Anandodaya have been built, provided with men and womens slaves,
together with fields, kine and buffaloes.
V-47. There have been made gold and silver caityas containing relics of the Buddha, Bodhisattvas, Cunda and
others according to power.
V-48. There have been images of the lord of sages composed of brass bell metal and copper, according to the
weigh, number and size.
V-49. There have been made many pleasing and well-executed images of the Buddha (Sugata) made of
ivory, rood, terracotta and stone.
V-50. Innumerable clay caitya models have been made and also books of the Holy Law have been caused to
be written by the good king in large numbers.
V-51. The king, with excedding faith, has constantly given for the purpose of worship to the blessed relics,
numerous lotuses made of gold and silver, and having pericarps of goodly gems.
V-52. The king, rejoicing with very pure spirit, because of his delight in religious discourses, bestowed day
after day many shares, approved by all the people for the purpose of worship of the Holy Law.
V-53. He has out of reverence given many robes and copper bowls to monks coming from divers places.
V-54-55. “Let not the protection of bounty towards creatures fail me”: with this intent therefore, he, seeking
the welfare of all beings, although he was only a lay-worshipper, caused to be built four monasteries,
lodging 50 Brahmans, provided with fields and servants, furnished with musical intruments and musians.
V-56. The Anandamadhava monastery at the residence of the Somatirtha Brahmans and also the monastery
called Anandesvara at Naulakka are recorded.
V-57. In the quarter called Pilakka, formerly named Daumagha, he made an area with various pleasure
gardens and a walk on the causeway.
V-58. Every day a session has been held in the dininghall; and because of his mercifulness, capital
offenders have always been released.
V-59. At the place styled Dankangamargangaduvara and at that named Bhurokanaulakkavaraka, the
king has dug two delightful wells named after(for?) the monastic sommunities (beloonging to the
places) called PUndinga and Soma.
V-60. The temples of gods and holy places built by former kings which had perished have also been
restored by him, who is wife.
V-61. A seat of the law (pulpit), an excellent cow elephant and robes, brilliant to the eye have been
dispatched by the king to the noble congregation of monks in the land of king Silamegha.
V-62. Out of regard for the renowned quality of valour, religion and frame of teh monarch sprung from
the Deva and egg-born lineage, the king of the fortunate Tamrapattana, making devout obeisance,
gave to him the highest respect his daughter Dhenda. Moreover:
V-63-64. Having heard the speech of Anandacandra, monarch of the earth, scion of the egg-lineage of
fortunate righteous kings, speech fraught with meaning and helpful to the religion and with all the
qualities of valour, high descent and bouty - the king sprung from the Saivandhra lineage, the
fortunate and highly prosperous Manodhira, fulfilling his command and devout sbeisance, entered
into happy friendship with him.
V-65. Having promptly made a well and a monastery in the district belonging to his fortunate city, he
sent here with extreme devotion his daughter Dhenda, a gem among women, endowed with
incomparable fortune.
LL-72-72. In the eleventh year, the fortunate victory is declared accomplished.

38. Shittaung Pillar Inscription of Anandacandra, Mrauk-U (North-face), Appendix.
It is Forchhammer, to whom goes the credit of first bringing to light a very brief idea about the
nature of this inscription engraved on the North-face of the Shitthaung Pillar. Later, other scholars who have
dwelt at lenght on the contents, nature of this inscription include, among others, Johnston, Gutman, San Tha
Aung, and U Shwe Zan. We learn from Gutman’s unpublished thesis that Prof. D. C. Sircar also offered some
valuable suggestions in regard to the reading of the text of the inscription. The script of the language is Proto-
Bengali prevalent in Bengal around c. 10th century A.D. and the language is Sanskrit. When counted from the
right side, the number of lines in this inscription comes to about 67. But, as has been pointed out by Forchhammer
more than a century ago, the inscription is incised in a slipshod manner, ‘the lines are very irregular, and the
letters badly engraved.’ The inscription appears to be divided into at least three sections.
39. Shitthaung Pillar Inscription of Anandacandra, Mrauk-U (Top-part)
On top of the Shitthaung Pillar there are traces of an inscription. Probably there were ten lines of
writing. But due to the illegible condition of writing, it is not possible to decipher the script altogether. Faint
fraces of a few letters like va, da, sa etc, can, however, be read with some degree fo certainty. The palaeographical
features of these letters indicate that the period of composition of his inscription was about ninth-tenth century
A.D. As Gutman has suggested that the same engraver engrave the inscription on the top part as well as the
inscription on the north face, so the inscription on this top part can also be dated to about the same period, i.e.,
ninth- tenth century A.D.
40. Kyirapran Fragmentary Stone Slab Inscription, Vesali (Part. II, Pl. XII).
The findspot of the present inscription is near the village of Kyirapran, situated about five miles to
the south of the Mahamuni shrine. The inscription is now preserved in the Mrauk-U Museum. The script of the
inscription is Siddhamafrika and the language is Sanskrit. The measurement of the slab is about 36 cm in length
(bottom to top) and 41 cm in breadth (side to side) in writing area. The upper portion of left side which perhaps
have contained about 13 lines, is badly damaged. Perhaps many important words has gone with the broken
portion. Unfortunately, much of the information contained in this portion cannot, therefore, be gleaned. The
inscription seems to have contained important infromation about the reign of Maharajadhiraja Sricandra. The
object of the inscription seems to have been the construction of a religious structure or shrine, ‘Vitanameka,’
mentioned in line 11. The words ‘Devam’ and ‘Sri Rama sara[nya]m,’ which are found in the subsequent lines,
also indicate that tha aforesaid structure is associated with Brahmanical faith.
In the early part of the inscription, in line 6, there is a reference to an army consisting of cavalry
employed by Maharajadhiraja Sricandra. Whether the large army consisting of cavalry and elephants was sent
against a neighouring ruler, cannot be precisely determined from the fragmentary nature of the inscription. But
it is of interest to note that a king named Sricandra (Thiricandra as it is presently pronounced), who was the son
of Sthulacandra (Htulacandra), mentioned in Arakanese chronicles, sent a large contingent of army under the
leadership of his son, Singacandra (Thingacandra). Teh expedition was sent against a ruler inhabiting towards
the western part of the Arakanese(Rakhine) kingdom, because the latter failed to contribute revenue to the
treasury of Sricandra, who was probably to be identified with Maharajadhiraja Sricandra fo our inscription.
The palaeography of our inscription suggests that Maharajadhiraja Sricandra ruled during the latter half of the
ninth century A.D.
We know of a king, named Sricandra ruling in the Comilla region of adjacent south-east Bengal, who
happened to be a champion of Buddhist faith and who had given away large plots of land to Brahmins and
temples as donations. This king ruled in the Comilla region with his capital at Vikramapura, around the middle
of tenth century A.D. Whether this king was the same as Maharajadhiraja Sricandra of our record is a moot
point, because the palaeography of both the inscription, discovered from Comilla on one hand and Kyirapran
in Vesali on the other, is almost similar. However, until further evidence is forthcoming, we must reserve our
judgement for the moment about the identification. It may be noted that Sricandra is described in the Paschimbhag
Copper Plate as the son and successor of Trailokyacandra. There is no reference to any ruler named Sthulacandra
in the genealogy of the Candra rulaers of Sanmatata.
41. Vesali Moat Triangular Stone Slab Inscription, Vesali (Part. II, Pl. XL1)
A triangular stone slab inscription, bearing Rakkawanna Akkhara or Arakanese script was found
in Arakan(Rakhine) from the vicinity of Old Vesali.251* The actual site from which the inscription was discovered,
was a moat called “Sai-thum-tan-kyun” located on the eastern site of old Vesali City. The slab containing the
inscription is said to have been dropped down from a ruined stupa on the top of the hill . The scrip of the
inscription is archaic from of Rakkhawanna Akkhara and the language is Pali. U Aung Tha Oo in his book in
Burmese, published in 1966 referred to this inscription.252* Presently the inscription is preserved at the Mrauk-
U Museum. The letters of the present inscription betray a significant change from the Estern Indian style of
writing in Brahmi. The script used in this inscription tends to be the precursor of what tends to be the precursor
of what turned out to be the script currently in used in Araken. The inscription written in six lines containes the
familiar Yedharmma gatha which seems to have been a prerequisite for sanctifying a stupa or caitya in the
Buddhist tradition of ancient Araken. However, a few words like ‘hetu tasam’have been omitted in this inscription.
The letters show a mixed style in rectangle and round forms; but retangular letters ouit number the letters ones;
characters of the inscription are stylized ; medial vowel forms are ornate ; there are even more florid for mediale
in ye, te and he; but cibilant sa is now where traceable.
Initial vowel form for a has two parts joined with a short bar at middle. The former part is like a
half oval type but the letter is a long serpentine type attaching on the top of vertical. Initial e has a mouth at
right with two short parallel bars on each side and the letter has acute angles. Consonant ga has equal short
vertical on both sides downwards with upper part rounded, a form developed from the Gupta character of
earler period. Consonent ca in conjunct nca is of serpentine vertical towards the right, and na in conjunct
nca ,is also of serpentine vertical towards the left with hooked type on the top of left and rounded loop on
top of right limb. They are of strange forms and are found nowhere in later Vesali period. Consonent na in
no of L.6, has three arms of vertical, but middle vertical is longer, probably being descended from the later
Brahmi script of Gupta period.
L.1. Yedhammahetuppabhava ta .
L.2. Thagato aha te
L.3. Sanca yoniro
L.4. Dho evam vadhi ma
L.5. Ha sama
L.6. No
251. Aung Tha Oo, U, “Rakhine yai-kyay-hmu-ca-caung, (Rakhine Vesali Culture Cacaung) Rangoon, 1966, p and pl. 51.
Vol. I, part. I.
252. Aung Tha Oo, U, op cit, 1966, p and pl. 51, Vol.1 , part.1.
42. Vesali Bronze Lamp inscription, Vesali, (Part. II, Pl. XLII).
A number of Lamps made of bronze have been found in Arakan(Rakhine). They were usually
found in the vicinity of old Dhanyawady and old Vesali, They have also been found in other places of
Rakhine(Arakan). They are varied in designs, but all the forms of the lamp are meant for worshipping. A
number of recent publications in Myanmar contained infromation about the discovery of this type of lamps.
Recently and old Lamp bearing an inscription was found by the late U San Shwe Bu at Praing-daung village,
about six miles to the north of Vesali. The lamp is made of bronze and its height including the pedestal is nine
inches. It presents a woman holding out in front of her, a rather elongated spear-shaped receptacle, intended to
hold the oil which is meant to be lighted before the image of the Buddha by means of wicks. Six indentations at
the edges of the receptacle may be noticed for placing such wicks. The woman stands on a high pedestal in
which a line of inscription in Arakanese(Rakhine) characters appears.
The writing in the Lamp-pedestal may be read as “Ayana kaungmutaw” i.e, “gift of Ayana.” The
name Ayana immediately reminds us of the name of the donor of the bell from Aphaun-daw in which the name
kimmayana is found. If we remove the prefix “kim” from that name, Ayana remains in the suffix, which seems to
have been a common name in Arakan in olden days. Rakhine(Arakanese) historians belive that the word “kim”
is a proto-western Tibeto-Arakanese word meaning “house.” The similarity of the name prefixed with “kim”
should be noticed with names of “kim” prefixed in the Copper Plate land grant from Vesali. The script resembles
that found in Vesali Triangular Plate inscription, but initial a in this inscription has on the left a serpentine line
while the same in Vesali.
43. Wanti-taung “Pyu” Inscription, Vesali (Part.II, Pl. XLIII)
An inscription in Pali language, engraved on a large rectangular grey snadstone slab, the reverse of
which bears a 16th century Arakanese inscription, was found at Wantitaung, a place associated with king
Amrathu of Vesali. The stone slab seems originally to have been used for the inscription under discussion; at a
later period it was used as a pedestal. The inscription is engraved in a script akin to the South Indian characters
belonging to the 6th - 7th centuries A.D. and the language of the inscription is Pali. The same script seems to
have been used in inscriptions discovered from Java, Funan, Dvaravati and Malaysia.
Review
Comment
Views of historians and Rakhine(Arakanese) scholars
According to the view of most historians including a number of Rakhine(Arakanese) scholars,

the Wethali age covers a period from 327 to 818 A.D, that is about the beginning of the fourth up to the
beginning of ninth century A.D. This phase is palaeographic traits of numismatie sources indicate that a few
successors of King Ananda Candra (720-729 A.D.) continued to rule during late 8th century A.D. From the
analyzied study of the old records we understand that Anandacandra ruled ten more years and Sulasandra
succeeded him after his death. Again Sulasandra was succeeded by two more outsides kings Ahmartu (7-
yrs), Pe Pru (17- yrs) and Ngaton (a) Saw Shwe Luee, son of king Sulacandra and Queen Sandardevi
closed the Wethali dynasty as a last king.*
For the reconstruction of the history of the Wethali age, there were variety of sources in the
shape of inscriptions, coins and literary data complied in numerous chronicles. The founder king of the
Candra dynasty shown in chronicle side is Mahataing Candra (a) Thuria Taing Candra, where are
synonymous name of the founder king in inscribtion side was Dven Candra. According to the chronicles the
first king Mahataing Candra who as ended the throne in A.D. 327 from chronicles we get a list of 12 kings
including Mahataing Candra, who ruled Rakhine(Arakan) for a period of about 480 years.
A different list of Candra kings is furnished by the famous Prasasti of King Anandacandra, who
ruled in the first quarter of 8th century A.D.This inscription gives a list of ruling kings who were predecessors
of King Anandacandra. Dr: Jonston of Baleyaw college of Oxford university, England and Dr: Sircar of India
regard Dven Candra as the first historical king who ruled from about 370 A.D. 13 rulers succeeded Dven
Candra and they reigned for a total period of 230 years. Next in the third Table is handed a list of kings who
were the immediate predecessors of Ananda Candra. The total reign period of these rulers is about 200
years.
The following are the lists of two sides of Wethali Dynasty:-

Chronicle side Inscription side
1.Maha Taing Candra, Thuria Taing Candra 1.Dven Candra
2.Raza Candra 2.Raja Candra
3.Marla Candra 3.Kala Candra
4.Pawla Candra 4.deva Candra
5.Htula Candra 5.Rajna Candra
6.Kala Candra 6.Candra Bandhu
7.Thiri Candra 7.Bhumi Candra
8.Theinga Cadra 8.Bhutl Candra
9.Niti Candra
10.Vira Candra
11.Priti Candra
12.Prthvi Candra
13.Dhriti Candra
* pp 52 The golden Mrauk-U, an ancient Capital of Arakan(Rakhine).

14.Mahvira
15.Vrajayap
16.Siviren
17.Dharma Sura
18.Vajira Sakti
19.Thiri Dhamma Vijaya
20.Narendra Vijaya
21.Dhamma Candra
22.Ananda Candra
9.Sula Candra 23.Sula Candra
10.Ahmratu 24.Ahmratu
11.Pe Pru 25.Pe Pru
Reign less Reign less
12.Ngamin Ngaton 26.Ngamin Ngatam
N.B Please see the comparative Dates between two sides of Wethali period in next page.
If we study the chronological arrangement of sofar collected inscriptions, we learned that were
can devide four periods as 5th to 6th, 6th to 7th, 8th and 9th to 10th century A.D. respectively. Out of those
collection of about 43 numbers of 33 numbers of inscriptions were belonging to 5th to 6th century A.D. The
rest of 8 numbers were counted on two numbers in 6th to 7th, One number in eight and five numbers in 9th to
10th century A.D. respectively.
Again, out of these 33 numbers of inscription belonging to 5th and 6th century A.D, some 23
numbers were seemed engraved with “Yedhamma Hetu Pabava Ghatha(verse) mostly on the top lines of
inscription Plates slabs or stones. Evidently, it is the strong indication of flourishing or thriving line of Tharawada
Buddhism as well as Buddhist culture and civilisation prevailed in Wethali peirod during 5th to 8th century A.D.
The saying of verse “Yedharmma Hetu Pabava ghatha”, is said to be the essense of Lord Buddha’s
Doctrine. It is defined that out of all the laws, the law of cause is the origin.Tathagata (i.e, Buddha has spoken
of the condition arising from a course. He also spoken of the cessation.
Serutinizing fruther, some considerable numbers of inscription were recorded with Donor’s or
issuers names and their purposes of gifts and also describing about their faiths and belief.
But it is unfortunate to say that many of the inscription stones or slabs were found defaced or
illigible and fragmentary in nature, it is so difficult to decipher fully. In this condition of those illigible , it makes
unplesant to the readers. But the important inscription shown will be much useful in the making of Wethali
History.
Important recovery of inscriptions and Literary Heritage
1.Copper Plate inscription from Vesali

2.Yaksa Cenapati Panada inscription from Mahamuni
3.Inscription of Queen of Niti Candra
4.Inscription of Vira Candra from Vesali
5.Inscription of Dhamma Vijaya from
6.Fragmentary stone slab inscription from Lin Maung Taung.
7.Anandacandra Piller inscription from Shitthaung (West-face)
8.A literaturee entitled Thinkan Main Twan composed by Thuwunna devi(a) Sawpranyo, a poet Queen of
Dhammacandra in inscription side and Theinga Candra in Chronicle side.
So also inportant recovery of Wethali coins are :
In Northern Rakhine State

place-Quidei-Sittway township
coins-Dhammavijaya coin
-Dhamma Candra coin
-Dhamma Raja coin
-Sula Maha Raja coin
In Southern Rakhine State
place-
Khayine Island
Taungokke Township
Thandway District
coins, -inscribed coins
-Raja Candra coins
-Deva coins
-Raja Candra coins
-Candra Bhandhu
-2 types of Pyu coins.
Out of those possessing of inscriptions the following inscription were selected as a prirority which were
much useful in the making of Wethali History.
Prirority List of inscriptions
Prirorityty lists are:-
1. 3 Vesali Mound stone slab inscription, Vesali.
2. 6 Vesali copper plate inscription, Vesali.
3. 7 Sirigutta Hill Yaksa Senapati Panada inscription, Mahamuni
4. 14 Vesali stone slab inscription of Queen Niti Candra Sandoway
5. 15 Sandoway Stone Slab inscription of Queen Niti Candra sandoway
6. 16 Sandoway Brick slab inscription, sandoway
7. 17Vesali stone slab inscription of Vira Candra, Vesali
8. 18 Vesali Parakri stone slab inscription, Vesali.
9. 19 Thinkyittaw hill stone slab inscription, Vesali
10. 20 Ohtein stone slab inscription, Taunggouk
11. 23 Gant-ga-rwa-ma stone slab inscription, Kyaukphyu

12. 24 Praing-daung Bell inscription, Vesali
13. 25 Apaung-daw Bell inscription, Vesali
14. 26 Nga-lon-maw stone slab inscription, Sandoway
15. 35 Bhamta inscription of Dharmmavijaya, Vesali
16. Anandacandra Pillar inscription (West-face)
17. 41 Vesali mound triangular stone slab inscription, Vesali
18. 42 Vesali bronze lamp inscription
The most useful in the making of Wethali History.

Among the above 18 prirority lists, the following inscription plates are the most important and very
useful in the reconstruction of Wethali period.
1. Vesali copper stone slab inscription, Vesali
This copper plate land grant was discovered from a brick mound near the outer limits of old
Wethali city. The script is late Brahmi and the language of the inscription is Sanskrit.
The following chart shows the essence of teh copper plate land grant.
Chart showing
A Copper Plate land Grant
KING QUEEN
1. 370AD Dveneandra Lost
2. 425AD Rajacandra Lost
3. 445AD Kalacandra Kimtondevi

(great great great grand mother)
4. 454AD Devacandra Kimdaldevi

(great great grand mother)
5. 476AD Yajnacandra Sukanyadevi

(great grand mother)
6. 483AD Candra-Bandhu Kyawdevi

(grand mother)
7. 489AD Bhumicandra Kalayanadevi

(mother)
8. 496AD Bhuticandra Kimnajuvdevi
9. 520AD Niticandra Savitam Candrasriya

Purpose of issuing the charter

-A village called Dengutta was granted by Kimmajuvdevi in favour of a vihara(Buddhist Monastery)
built by herself. It is probable that she was the queen of Bhuticandra.
Date of issue
-It is the 11th regnal year of the king who issued the charter - i.e 496=11=507 A.D
The Seal
-The obverse side of the seal seems to represent a bull which was the royal insignia of the Vesali
Kings and the reverse is probable the pericap of a lotus symbol.
Shitthaung Pillar inscription of Anandacandra, Mrauk-U (West-face)

Translation
started from V number 4
V-4 to V-18-TableI verily 1060(1016) years 1st period
V-19 to V-32 -TableII verily230 years 2nd period
V-33 to V-45- Table III 3rd period
V-45 to V-65 Prasasti of King Ananda Candra
Explamation of Selected inscription and litterary heritage inscription.
-By studying the Copper Plate L and grant wethali Kings mentioned in 2nd period Like 1. Dvencandra,
2.Rajacandra, 3.Kalacandra, 4.Devacandra, 5.Yajnacandra, 6.Candra Bandhy, 7.Bhumi Candra,8.Bluuti
Candra were evidently supported as about the existance of kings were engraved in V19 to V27.
-By studying the Yeksa Senapali panada inscription of Mahamuni we clearly known that Thuriya Taing candra,(a)
Mahataing synonymously Known as Dvencandra king was the founder of Wethali period i.e V number 19,20,21
of Ananda candra inscriplion. Since Mahamuni shrine was renovated at that same time, it was sure to say that,
the Mahamuni Image and Shrine were existed prior to foundingdate of wethali period i.e during the 3rd
Dhannyawady period.
-By studying the inscription of Queen of Niticandra, it is also the supporting evidence about existance of
King Niticandra engraved in V .28 of Ananda Candra pillar in scriptions. Queen of king Niti Candra also built
pagodas the southern most of Rakhine(Arakan) State i.e in Thandway. This shows king Niticandra was the
able and efficient Ruler of the state as well as the king and queen were the devout worshipper of Therawada
Buddhism and staunched the believer of Buddha Sasana.
Dr:Johnstom of Berleyaw College, Oxford University.

-Viracandra name was engraved in V.29 of Anandacandra inscription, although the king Viracandra was seemed
to be a powerful king, he reigned three years only.
-By studying the Viracandra inscriptions, the kings dedicatory inscription was very important for us as the
inscription was very rare epigraphs of the Buddhist royal family of the Candra of Rakhine. The ruler also issued
coins.
This inscription also give us the following information
1. flourishing of Buddhism during the sixth century A.D.
2. Partial confirmation of the genealogy of the candras of Rakhine given in the Anandacandra inscription
3.The use of Sanskrit literature by royal families.
The informations gained out of the above Vesali inscriptions were:-.

1. The issuer king or Donor king of land grant was Bhuticandra and his Queen was Kimmajuvdevi proof -V27
of Anandacandra Pillar (West-face)
Date - 496 A.D.
The (7) predessor kings of Queens were:- (Dr: Sircar)
Date Kings Queens Relationship
(1) V.19 370A.D Dvencandra - Lost
(2) V.22 425A.D Rajacandra - Lost
(3) V.23 445A.D Kalacandra - Kintendevi (great great great grand mother)
(4) V.24 454A.D Devacandra - Kindaldevi (great great grand mother)
(5) V.25 476A.D Yajnacandra- Sukaryadevi(great grand mother)
(6) V.25 483A.D CandraBhandu - Kyawdevi (grand mother)
(7) V.26 489A.D BhumiCandra - Kalayanadevi (mother)
(8) V.27 496A.D Bhuti Candra - Kiunjavdevi
2. Yaksa Senapati Panada inscription

Purpose = Meritorious deeds by Thuria Taing Candra, founder king of Wethali Kyaukhlega period. Alternate
name of ThuriaTaing Candra was Mahataing Candra, inscription side, the founder king of Vesali was Dven
Candra V.19 which was synonynous name to Mahataingcandra of Chronicle side.
3. Inscription of Queen of Niticandra
Queen’s Name - Saritauncandra surya.
4. Inscription of Viracandra
Issuer Donor king was Vira Candra
The inscription give us the following information.
(1) flourishing of Buddhism in Rakhine during the sixth century A.D.
(2) The exsitance of many Buddha stuppas built by the king od that period.
(3) Partial confirmation of the genealogy of the Candras of Rakhine given in the Ananda Candra
inscription.
(4) The name of the queen of Niticandra
(5) The use of Sanskrit literature by royal families.
5. Inscription of Dhama Vijaya.
(1) Reign of Dharma vijaya was 650 A.D. (Dr:Sircar tentative asrigment)
(2) This inscription was engraved and issued in 652A.D.
(3) The king Built a Monastery by the name of Maharama for the Buddhist Sanghas.
(4) Dharmma Vijaya wsa the same king inthe name of Thiri Cnadra in Chronicle side who sponsered
and crnaluit a Buddhist cosuncil in Wethali Kyaukhlega city in the same year and convelled the
Dater as 4th lines to 0 and started a bush Kawza era which was the era still in use by Rakhine
people up to date.
(5) The king Dharmma Vijaya issued coins which discovered from grazing ground of Quiday villages,
together with other cions of Dhammacandra, Dhamma Raja and Sula Maharaja.
6. Literary Heritage (pl. see 262)
Theinkan Maintwan - composed by Thuwunna Devi saw Prai Nyo, a poet Queen of Dharma Candra
of inscription side Theinga Candra of Chronicle side.
In the verse Theinkan maintwan, she mentioned about the 8 seats of the Royal Deovendu which
tally with the Table III of Anandacandra inscription. The following chart are the family tree of Mahavira
(Table III) of Anandacandra -
Yaksa Senapati Parada inscription from Mahamuni in sanscrit - Mahashariyar shandrayaw,

Na Mana shapadarai.
In Pali - Mahusurirai sandra raw Na Ma NawThabbadarai paharakas
The meaning - It was ment displayed as are evidence the meritorious deed donated by king Suria
Taing Sandra /King Thuria Taing Sandra for Maha Taing Sandra synonymous name of Dven
Candra the founder king of Wethali period and Wethali city were fullfilled.
In Rakhine(Arakanese) chronicle most of the moritorious deads were recorded about the renovation
of Mahamuni Shrine and sima hall of Mahamuni lying on Thirigutta Hill. The sculpture of Yakasa Sanapadi
panada is still displayed at the Southern east corner of second floor of Mahamuni Shrine.
The Mahamuni Sculptures

According to SN 4 & 5 of Table I, p 168 Rakhine(Arakanese) Scholar’s dating between Sandathuria
and Thuria Ketu is 6th century BC and 4th century AD where as Phayre and Pamela’s dating of the same
period is between second century AD and 8th century AD.
It is the accepted fact of Rakhine(Arakanese) Scholars that the range (between 6th century BC
and 4th century AD of Dhanyawady of Rakhine and Asoka range of India were contemporary to each other
and it was the flourishing time of Therawada Buddhism in both countries. In contrast to these facts Pamela
Gutman notion is that the range between King Sandathuria and Thuria Ketu is 2nd century AD and 8th century
AD and the scholar wrongly equate the Rakhine range with Gupta period of India Accordingly, Austrialian
Scholar, author of Bumma’s lost Kingdoms: Splendours of Rakhine mistaken all the stone sculptures found in
Mahamuni precint were belonging to the Mahayana Buddhist Pantheon.
According to Professor U San Tha Aung, author of Buddhist Art of Ancient Arakan (Rakhine).
Those Mahamuni sculptures are the earliest group of speciman of the Buddhist Art of Ancient Arakan (Rakhine)
so far found. They consist of fine-grained red sandstone and the sculptures are rather similar in designs and
dresses. The size of the slab having single image are almost the same where as the slab having diads and triads
are little smaller.
Dr Pamela Gutman described about those sculptures as deities protecting the central image
(Mahamuni), they are stylistically comparable to the art of late Gupta Period in India, from around the 5th and
eight centuries AD. There are indications that the deities they represent belong to the Mahayana Buddhist
pantheon as mentioned above.
But Professor U San Tha Aung interpreted those sculptures quite in contrast to Pamela Gutman’s
version.
The Rakhine Scholar remarked that approximated date of making of those images as 4th or 5th
century AD, the Buddhism prevailing at that time cannot be advanced Mahayana. He further stated that, “What
do these images represent then, we have known that all beings, men, nats (celestial Devas) Bramahs and
creatures of the nether world worshipped Buddha and listened to Buddha’s teachings. According to Buddhist
iconographical Texts there are eight classes of beings who lisened to Sekyamuni’s preachings.
They are Devas, Yaksas, Gandavas. Asuras, Garudas Kinaras, Mahoragas and Naga. U San Tha
Aung strongly conviced that Mahamuni Sculptures represent those figures.
Infact his interpretations are just in line with the facts mentioned in the Book entitled . “The way of
the Buddha”, published by Ministry of Information of India, in the occassion of 2500 years anniversary of
Buddha’s parinibbana.
The line mentioned in serial No:26, Page 309 of the “book” The way of the Buddha are as
follows:
As various Local god and goddesses, Yaksa and Naga who are all represented as praying hom
age to Buddha. This bears testimony to the fact that during this period Buddhist emerged as a religion which
had synthesised and absorbed within if self most of the prevailling indigenous cults.
By the way both scholars Pamela and U San Tha Aung considered about the sculptures Yaksa
Senapati Panada one remaining Image, is inscribed out of which two lines are stilll legible (PL: See P(160);
One cand read Senapati Panada very clearly, and therefore the image is the image of the Yaksa General
Panada. Panada was one of the 28 Yaksa Generals. But their datings of the sculptures was not tally to each
other. The former assigned as around the middle or 5th century which was somparable to the Gupta period of
India. Where as the latter assigned the datings as 4th or 5th AD, the Buddhism prevailing at that time cannot be
advanced Mahayana. Those are main difference of opinions between the two scholars.
Since the latter’s opinions are in line with the interpreatations made by the authoritative Book as
“The Way of the Buddha, “it is proper to accept the U San Tha Aung’s concept without any doubts.
Datharaza of Lemro period came to the throne (1123-39)was the Image discovered and lesser
kings and lords were given the responsibility for its upkeep. A highway was also constructed from his capital
city of Parein of the Mahamuni. He also took precautionary measures against and future mis-advanture of
the shrine.
King Mong Saw Mon, the founding father of Mrauk-U, renovated the Mahamuni simultaneously
with that of his capital. His younger brother, Mong Khari ,deposited the hole set of Tikitaka brought from Sri
Lanka in the Pitaka library he had built in the precinct of the shrine. From then on, the Mahamuni and its
environs grew up as the focal point of Buddhist learning. The Mrauk-U kings throughout their regins maintained
the shrine as the most sacred nurturing ground of Rakhing Buddhist faith. Thiyi Thuria Mong (Canda Thuria
Dehmmaraza) built numerous monasteries about this responsibility of the ordination of 1,000 monks every
years .
King Naradhipati had the Yattara bell cast and placed in the platform of Mahamuni Shrine in 1734.
The magical formulas and numbered squares make it the rarest of its kind in the world. The bell inscriptions in
Pali , Rakhine(Arakan) and Sanskrit were used to ward off and work magical spells upon any invading troops.
Detail of the procedure were inscribed on the bell. This bell was lost in 1950 and never recovered. When the
building was ravaged by an earthquake in 1761, King Abhayamaharaza ordered his younger brother to rebuild
the shrine.
Every Rakhine(Arakanese) king had to deposit one hundered silver coins bearing his name into a
Vasundhari hole on the platform during his coronation. He also had to build a small model of his place in the
precincts and observed prolonged fasthere. Until 1785 when the Great Image was carried off to Amarapura
the holy precincts wereever bustling with pilgrims and monastic schools activities.
Afterwards, for 82years the shrine was lost to the memory of men till a Shan devotee,
Maung Shwe Hmung, came and restored it to a state worth visiting . U Ray Gyaw Thu built the present
structure in 1900 and the present Great Image ,cast .
Many deva figures had to be shifted elsewhere . The Hanuman deva at the south -east corner of
the shrine is the Chief of all 112 guardian deities of Rahhine(Arakan) . The head washing pond lies at the
eastern part of the precincts . At the foothills of Oukpung daung, about a mile to the east, there areother deva
figures to be found.
On the east of the Rakhine (Arakanese) New Year (mid -April) the shrine wears a festive smile-
-pilgrims with gala dresses bustle in and out of the serenity of the shrine.
13.2/6 Inscription of Queen of Niticandra from Wethali and Inscription of Viracandra from Wethali.
CHAPTER X
1
Dedicatory inscriptions of Niticandra and Viracandra of Vesali
The first inscription, Which is the inscription of the time of Niticandra, is engraved on a slab
revocered from the ruins of an old Stupa on the Unhisska hill situated to the east of Vesali in 1956.
The second inscription, Which is the inscription of Viracandra, is engraved to a slab belonged to
what is called the Anandacandra stupa standing on Thinkyattaw hill which is closely situated to the Unhisaka
hill. It was found about the same time.
The name of Niticandra and Viracandra are mentioned in Anandacandra incription inscribed on
the west face of the pillar now at Shitthaung Pagoda at Mrauk-U, Rakhine(Arakan). The first part of very
briefly. “(V 28/). Then the renowned Niticandra, who removed strife by policy, reigned like Mahendra for 55
years. V (29) After him. King Viryacandra reigned three years: then king Particandra (ruled) for 12 years.” Dr.
Sircar’s chronology gives Niticandra’s ruling period as 520-575 A.D. and Viracandra’s 575-578 A.D. and
Viracandra’s 575-578 A.D.
The alphabets of both the records has a close resemblance with the alphabets used in certain
Eastern Indian inscriptions of the fifth and sixth centuries A.D. However, a certain amount of local development
is noticed in the palaeography of these inscriptions. Careful study of the consonants, initial vowels and medial
vowels revealed this. The inscriptions can also be dated palaeographically as those belong to the last quarter of
the sixth century. Comparative studies of the Eastern India will reveal a very interesting about the Arakanese
(Rakhine) scripts.
Inscription of the time of Niticandra (See Plate 15)

TEXT
1. Ye dharmma hetu-prabhava hetum tesha Tathagata
2. aha tesham ca yo nirodho evam vadi Mahasramana
3. sri Niticandra sya candravai-parchi na sya devi savitam
4. Candrasriya nama pa re mo po si ka sya
5. deyya dharmmo yamm sarvva satvanamm anuka (tta) ma
Transalation
Out of all the laws, the law of cause is the origin. Tathagato (i.e. Buddha) has spoken of the conditions
arising from a Cause. He has also spoken of their cessation. This is the doctrine of the great Sramana (i.e.
Buddha).
This is the pious gift of the queen of Sri Niticandra, who is likened to the moon. The queen by the name
of Savitam Candrasriya, is a devout lay worshiper of the Buddha. Let all creatures acqire the best knowledge
(acquiring Nirvana) as a result of having given this meritorious gift.
Inscription of Viracandra (See Plate 15)
------------------------------------------------------------------------------------------------------------
1. Buddhist Art of Ancient Arakan (Rakhine) by U San Tha Aung.
TEXT
1. Satya-dharmmanu ragena Kritamsvarthena bhubhuja
2.paratha ghatanodyoga samyanni hita ceti sa
3. Sri-Viracandradevena mahi mandala mandanam
4. dharmma dhigata rajyena Buddha stupa satam (ceti)
Transalation
Sri Viracandra deva, the king who obtained sovereignty thriough righteousness, whose heart is fully set
on exertions for effecting good to others, constructed a hundred Buddha stupas, which are the ornaments of
the earth, with his own wealth, owing to his love for the true law.
These two dedicatory inscriptions are very important for us as they are the only epigraphic records so far
found of kings Niticandra and Viracandra of the Buddhist royal family of the Candras of Arakan(Rakhine).
Of course, the names of these rulers are known from the coins issued by them as well as from the Anandacandra
inscription of Shitthaung Pagoda in Mrauk-U as mentioned abouve. See Plate 4 again.
The inscriptions gives us the following informations.
1. Flourishing of Buddhism in Arakan (Rakhine) during the sixth century A.D.
2. The existence of many Buddha-Stupas built by the kings of that period.
3. Partial confirmation of the genealogy of the Candras of Arakan (Rakhine) given in the
Anandacandra inscription
4. The name of the queen of King Niticandra.
5. Type to scripts used during the sixth century A.D.
6. The use of Sanskrit Literature by royal families.
A Land Grant made by Dharmmavijaya in the Monastery of Maharama.
A few years ago an inscription stone slab was discovered at a small range on the vicinity of old
Wethali. It contains 22 lines of writing. But upper portion of the slab is in a bad condition. Now it is preserved
in the Archaeological meseum of Mrauk - U .
Besides the Shitethaung Prasasty of king Anandacardra this inscription appears to be the only
remaining Prasasti in the Rakhine collection. The stone slab , measuring 1-10 in length and 1 in breadth in
writing fields engraved with small and eat letters measuring between 15 -18 mm, excluding some ornate medial
vowels. The language isSanskrit is late Brahmi of nothern class. Palaeographically, it possibly belonged to
e.early 7th centuary AD.
The object of the inscription was the gift of a piece of land made by Maharajadiraja to the monastery
of Maharma. The monk residing there would enjoy the benifits gained out of that land . The name of king
Dhammavijaya is in the line six of table III who are known to have ruled Vesali: between AD 605 and 701.
The silver coin bearing the name of Dharmavijaya is in our possession .
Translation of Text from line 14.
(This land )has been granted by Paramabhadaraka Maharajadiraja Sri Dhammavijaya in the second
year of his region for the enjoyment of the association of monks residing at Maharamavichara with the object
of removing ignorance of all being concerned. He who misappropriates land given by himself by other rest in
the hill along with his forefather.
From the analytical study of two records Dharmmavijaya of inscription side can be equate
with Thricandra of Chronicle side who sponsored the Buddhist Synod together with a thousand monks of
Srilanka and to mark the great occasion, the last cancellation of Kawza 560 also took place oand started a
new Kawza Era from that point.
Stone Slab Inscription from Mound No.4 of Wethali
An inscription belonging to the same age as the same age as that of the Surya Stone image inscription
from Shine -Nge -Det -Taung, is the stone slab inscription from Wethali. The inscription was discovered from
Mound No.4 near the village of Thallawady in course of an excavation conducted by Archaeological Department
of the Union of Myanmar in the early eighties of the last century. The inscription was engraved on a sleb of sand
stone and it measures 10’ in length 4’ breadth and 7’’ in thickness. There are seven lines of writing in the
inscription. The script of the inscription resaembles to that used in the Gupta period in India about 5*-6th
Century AD. The Language is sanscrit.At present the inscription is deposited at ADMC in Yangon .
The inscription records the meritorious deeds of apparently , the parents of the donor. Considering
that the world is like a ditch full of mud , the donor expressed the wish that all other beings like this parents ,
may attain merit as a result of having followed five moral precepts. The first two lines of the inscription consists
of the well known as the Pratity asamutpadagatha. The verse served as a primary necessary in every act of
declaration in order to sanctify the proceedings of this soft of acts .Innumerable inscriptions,engraved on slabs
of stone or other meterials, maney of which, however, were fragmentary in nature are found almost every
where in Arakan ( Rakhine) specially in Arakan’s ( Rakhine’s ) countless pagodas .
The text of the inscription is as follows;
1-1. Yedharma hetu prabhava hetutesam fathagato...

1-2. Tesamca yonirodho evamvadhi mahasramanahll
1-3. Yadatratpuny am matapitu purvvanga samkritva panciya
1-4. cayya? prabhuti sutangga vatpa sarvvamsatvana manuttarajna
1-5. Va vaptayell Samsarapanggakhannam camamsa...
1-6. Jagatva ma-tvithatarayeyam avijjha-Karahpa...
1-7 —dhayeye paradharmma dhosara...
Wethali : The land of Historic finds 101
35. Insctiption of Dharma Vijaya, Vesali
Information
(a) Reign of Dhamma Vijaya was AD 650-701.
(b) This inscription was engraved during the second year of his rule.
(c) Purpose of land grant was to built a monastery by the name of Maharama for the Buddhist Sanghas.
(d) In Chronicles Dhamma Vijaya was called as Thiri Candra who sponsered the Buddhist Synod held in
Wethali period. To mark his activities, the king cancelled 560 A.D to 0 and started a new Kawzar Tira.
(e) Conversion factor in Kaliyug dating is 638 A.D.
(f) Conversion factor in Vikram Sambat is 677 A.D.
(g) The King Dharma Vijaya issued coins which discovered from grazing ground of Quiecdai village, Sittwe
township, together with Dharmarajar and Dhama Candra.
(h) The name Dhamma Vijaya was engraved in the V39 of Anandacandra inscription Pillar.
Although we picked up only a handful i.e. about seven number of inscriptions out of 43 and one
number of literature heritage for the re construction of Wethali period, it is really helpful to confirm the
existance of Wethali period mentioned in inscription side of Rakhine(Arakanese) Land, starting from 4th century
AD. up to early 9th century AD. We can also learn about the flourishing of Thayrawada Buddhisim in Wethali
period too. We found many Ye Dhamma Hetu Pabava slabs though out length and breadth of in our land,
including in the above mentioned selected inscriptions slabs and stone. The meaning of Ye Dhamma Hetu
Pabava is out of all the laws, the law of cause is the origin. The Ye Dhamma Hetu Pabava verse, therefore gives
the cream of Buddhism.
U Shwe Zan : B.Sc, B.C.S. 102
Views of Ananda Candra Inscriptions by Scholars
Scholars who took keen interest on Ananda Candra Inscriptions were:-

1. U Myint Swe, Pali Department, Arts and Science University Mandalay.
2. Dr: Than Tun, M.A. BL., Ph:D (London); History Department, Arts and Science University, Yangon.
3. U San Tha Aung, B.Sc (Hons), Physics, M.A Physics Harvard University, U.S.A, Director General,
Higher Education Department, Yangon.
4. Dr: Pamala Gutman, Australian Scholar.
5. U Aung Tha Oo, B.A, BES. (Retd:)
6. U Oo Tha Tun, Arakanese(Rakhine)/Myanmar Pandit.
1. U Myint Swe's View
(a) Ananda Candra inscription, Pillars had recorded with many Rakhine kings together with their reigns, is
really a wonderful and rare inscriptions Pillar and moreover such kind of inscription cannot be found in
Myanmar proper, is a must to study, that inscriptions by Shcolars without fail.
(b) Although, the Ananda Candra inscription Pillar recorded the successive reigns of the rulers, it was
surprier to say that one cannot trace out the original place which was the most important things to be
known in History was unknown yet.
(c) It is probable to say that those place cannot be in India but in Mrohaung (Mrauk-U), the Rakhine
(Arakanese) land.
(d) Dr: Johnston of Beleyaw collage, Oxford University, a famous Palaeographist followed the concept of
Sir Arthur Phase who dated the reign of King Sanda Thuria of chronicle side as 146 AD which can be
compared with the date of Candrawdra of inscription side on which U Myint Swe agreed the European
Scholar's concept as the two king's Sanda Thuria of Chronicle side and Candrawdra of inscriptions were
the same king with two different names.
(e) Since Candra Kings were decendents of Shrines and also the King Dhammajaya went to heaven after
death, Candra Kings were devotees of Mahayana Buddhism.
(f) Scripts of Rakhine inscriptions came from north east of India especially East of Bengal, it is to be
decided the East Bengal as the source of Rakhine(Arakanese) inscriptions.
2. Dr: Than Tun's View
(a) Since Cnadra kings belong to Shivers group Candra kings were possibly the devotees of shiver group.
(b) By looking abstracts, ancient kings of Rakhine dynasties and the kings of Inscription sides were not tally
each other.
(c) By looking the Inscriptions side, the King Ananda candra called himself as Upadaka adevotee of
Mahayana Buddhism. He was a benevolent and brave king who made an enomous gifts without
satisfactions.
(d) If we consider the earliest kings as in doubts one can neglect those kings out of the list was his opintion.
Wethali : The land of historic finds 103
3. U San Tha Aung's View
Most of the inscriptions belonging to 5th to 9th A.D. were engraved with Pali verse
Yeddhamma Hetu Phahava. It indicates that Thervada Buddhism was flourished in Wethali period.
Gathar Yeddhama Hetu Phabava - Out of all the laws, the law of cause is the origin. Yedhamma
Verse, therefore gives the cream of Buddhism. U Oo Tha Tun's view was the same with U San Tha Aung.
Dr: Pamela Gutman's View
Since Wethali period were contemporary to Gupta Period of India, the kings of Wethali Period
were the believers of Mahayana Bhuddism.
N.B Dr: Parmela Gutman was the follower of wrong concept of Sir Arthur's P.Phayre's periodisations she
also made the wrong as decisions Mahayana instead of Therawada Buddhism. Another wrong concept was
the first king of Wethali period mentioned in inscription Dven Candra started to rule from Dhanyawaddy city
and after the lapsed of 59 years, Kings from Chronicle side continued to rule Wethali in 788 AD and ended
in 1018 AD instead of 818 A.D. i.e. 200 years of difference than actual date.
These are the views of above mentioned scholars which were presented food for thought to the
readers.

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PART II

Inscriptions belonging to Third Dhanyawaddy Age

Abstract from "The Origin and Development

of Arakanese (Rakhine) script, a Doctoral

Thesis submitted in fulfilment for The Degree

of Doctor of Philosophy, calcutta, University

of Calcutta by U San damuni Bhikku in A.D

CHAPTER X Dedicatory inscriptions of Niticandra and Viracandra of Vesali 98-160

Scirpt in the Third Dhannyawady Age (580 B.C - A.D. 327):

22. Shwe Zan, U, op cit. p. 154.

2. Shwe Zan, U, op cit, p. 47.

30.Visnu Image Inscription from Vesali Plate XXXIV

2.Inscriptions of the sixth to seventh century A.D.

3.Inscriptions of the eighth century A.D.

Surya Image Inscription from Shin-nge-det-taung, Vesali (Part.II, pl. IV)

8.See Gutman, P, op cit, p.75.

3.Stone Slab Inscription from Mound No.4 of Vesali

12.Gutman, P, op cit, p.281.

L.1. Yedharmma hetu prabhava hetutesam tathagato.............

L.1. Yedharmma20* hetu pabhava21* hetu

20. For yedharmma.

6. Copper Plate Inscription from Vesali, (Part.II, Pls. X-XI)

28. After prabhava “Hetum tesam” is omitted.

L.13. Sampradano denguttaramattrisahasriko gramo tisristo yasya simapurvvena

L.14. Srilakkajola silapanki remravrksasca pascimena vangenakhalla uttare

7. Yaksa Senapati Panada Inscription from Mahamuni (Part.II, Pl.XII).

40. Forchhammer ,op cit.,pl.V, fig.3.

45. Aung, San Tha, op cit., pls. 12-13.

The text56* of the inscription is as follow:

L.1. Yedharmma hetu prabhava57* hetu

11. Votive Stupa Inscription from Selagiri, Kyauktaw (Part.II, Pl.XVI).

The text61* of the inscription is as follows;

L.1 Yedharmma hetu prabhava 62 hetum tesa 63

62. For Prabhava.

L.1. Yedharmma hetu prabhava62* hetum tesa63*

62. For Prabhava.

13. L.1. Yedharma hetuprabhava hetu(m) teas(m) tathaga(to)

72. For anusvara.

14. L.1. Yedharmma87* hetu prabhava

16. L.1. Yedharmma93* hetuprabhava

16. Inscription of Viracandra from Vesali (Part. II, Pl. XVIII).

16. L.1. Satyadharmma nuragena kritam svathena bhubhuja

17. Paragri Inscription from Vesali (Part. II, Pl. XIX)

93. For Yedharmma

17. L.1. Yedhamma hetu pabhava

18. L.1. Yedharmma116* hetuprabhava hetu117*

19. L.1.Yedharmma hetuprabhava hetumtesam tathagato

20. L.1. Yedharmma123* hetuprabhava

116. For yedharmma.

21. L.1. Yedharmma 130*

125. Aung, San Tha, op cit., p. 113.

22. L.1. -dharmma heturabhava hetum

24. Bell Inscription From Apaung-daw (Part. II, Pl. XXVI).

137. For evamva

L.1. Om nama matapitroh (hiritathetra) kimmagamadhanayah

25. Stone Slab Inscription from Nga-Lon maw (Vol.II,PL.XXVII)

25. L.1. Yedharmma155* hetuprabhava156* hetu

147. Aung, San Tha, op cit., p. 114.

L.1. Om nama matapitroh (hiritathetra) kimmayanadhanayah

27. Pataw Zeti Stone Slab Inscription, Pataw

L.1. Yedharmma hetu prabhava hetum tesam tathagato

L.1. Yedharmma (hetupra) bhava

L.1. Deyadhamma yam praramo pasika(sya)