BURMA'S ROHINGYA ORIGIN IN THE
ANCIENT KINGDOM OF ARAKAN: UNDERSTANDING THE ARAB- CHANDRA SYNTHESIS (A WORKING PAPER ON
ARAKAN HISTORY)
Abid Bahar
Abstract
(Several issues has come to the surface from the present research on
DHANNAWADI and VASALI period of ancient Arakan; (1) That DHANNAWADI and
VASALI were Indian dynasties with Hindu and Mohayana
Buddhist religious followers (2) During the Chandra rule there had been some Arab settlements in Arakan. The
language of the Chandras was proto-Chittagonian: Sanskrit, Pali, and Arabic
mixed similar to what Buchanon Hamilton found in 1799 with Rohingyas in Burma, also that a
similar language was spoken by the
Chakmas and Thanchangras of Arakan and Bangladesh, its written form
similar to Bengali. found in the Ananda Chandra script (3) Beginning
from 957 A.D. there
had been a huge migration of Tibeto-Burman Theraveda Buddhist population
into the
plains of Arakan, by defeating the Chandras they took possession of Arakan and the Indian
look alike people retreated either toward the Northern part of Arakan or went
back to Bengal, making the event its first Indian exodus of Arakaniese people to Bengal.
(4) In our contemporary period there has been a conscious effort among Arakan’s Rakhine crudader
like historians to deny and cleanse from history, not only the traces of Indian
Hindu or Mohayana civilization but also the traces of Muslim
population and their Arab-Chandra synthesis of the Chandras predating
the Tibeto Burman Theraveda Buddhist existence. )
------------------------------
The Rohingyas
people of Arakan are mostly Muslims with a small Hindu population among them. They are racially
Indo- Semitic. They are not an ethnic group developed from one tribal group affiliation
or single racial stock. Tides of people like the the Brahmins from India, Arabs, Moghuls, Bengalis, Turks and people
from Central Asia, came mostly as traders, worriors and prechers overland or
through the sea route to Arakan. Many
settled in Arakan, during the Indian Chandra period, mixing with the local people
formed the first neclus of the Rohingya people in Arakan. Historically
speaking, in their common suffering in Burma, they found an identity now known to
the world as the Rohingyas of Arakan. (1) Part one of this series of articles on
Rohingya history is about the first Arab Chandra synthesis; covering from
3rd century CE. to 1406 A.D in chronological order.
3rd
Century (CE): “By the 3rd century (CE), the coastal region of Kala Mukh
(Arakan) had been settled with the colonists dominating and coexisting warily
with the indigenous people. In the sites of major habitation Sanskrit became
the written language of the ruling class, and the religious beliefs were those
prevalent at that time in south-Asia (or Indian sub-continent). “(2)
4th
to 10th century. DHANNAWADI and VASALI (Brahminical and Mohayana
Buddhist civilizations)
“ As a port
city, Vaishali was in contact with Samatat (the planes of lower Bangladesh) and
other parts of India and Ceylon (Sri Lanka). Historically, these early rulers
came to be known as the Chandras and controlled the territories as far north as
Chittagong. “(3)
“The Anand Chandra Inscription, which contains 65 verses (71 and a half lines) and now sited at the Shitthaung pagoda, provides some information about these early rulers. Interestingly, neither the name of the kingdom or the two premier cities – Dhanyavati and Vaishali – is mentioned. This 11-foot high monolith, unique in entire Burma, has three of its four faces inscribed in a Nagari script, which is closely allied to those of Bengali and north-eastern India. As noted rightly by Noel Singer had it not been for Professor E.H. Johnston of Balliol College, Oxford, who translated the Sanskrit script and the Indian epigraphists before him, the contents of the Inscription which remained inaccessible for well over a thousand years would never have been known. (4)
“The script on the panel on the east face is believed by Johnston to be the oldest. According to Pamela Gutman it was similar to the type of script used in Bengal (Bangladesh) during the early 6th century CE. As to the panel on the north face, Johnston mentioned that several smaller inscriptions in Bengali characters had been added in the 10th century. Gutman however felt that the principal text in this section is of the mid-11th century CE. The panel on the west face, which is reasonably preserved, is believed by Gutman to be of the earlier part of the 8th century. This priceless document not only lists the personalities of each monarch but also some of the major events of every reign.”(5)
“So who is this Ananda Chandra? In verse 64, it clearly says that he was a descendant of the Saiva-Andhra monarchs [presumably of Banga or Bangladesh] whose kingdom was located between the Godavari and Krishna Rivers of Bengal, and close to the Bay of Bengal. The founder of this new dynasty was Vajra Sakti who reigned circa 649-665 CE. His successor was Sri Dharma Vijaya, who reigned from circa 665-701. As noted by Singer, and much in contrast to Rakhine claims, Dharma Vijaya was not a Theravada Buddhist, but probably a Mahayanist. The next in line was Narendra Vijaya who reigned from circa 701 to 704 CE. The next to rule was Sri Dharma Chandra, who reigned from 704 to 720 CE. He was the father of Ananda Chandra who was a magnificent patron of Mahayana Buddhism and Hindu institutions.(6)
“The Anand Chandra Inscription, which contains 65 verses (71 and a half lines) and now sited at the Shitthaung pagoda, provides some information about these early rulers. Interestingly, neither the name of the kingdom or the two premier cities – Dhanyavati and Vaishali – is mentioned. This 11-foot high monolith, unique in entire Burma, has three of its four faces inscribed in a Nagari script, which is closely allied to those of Bengali and north-eastern India. As noted rightly by Noel Singer had it not been for Professor E.H. Johnston of Balliol College, Oxford, who translated the Sanskrit script and the Indian epigraphists before him, the contents of the Inscription which remained inaccessible for well over a thousand years would never have been known. (4)
“The script on the panel on the east face is believed by Johnston to be the oldest. According to Pamela Gutman it was similar to the type of script used in Bengal (Bangladesh) during the early 6th century CE. As to the panel on the north face, Johnston mentioned that several smaller inscriptions in Bengali characters had been added in the 10th century. Gutman however felt that the principal text in this section is of the mid-11th century CE. The panel on the west face, which is reasonably preserved, is believed by Gutman to be of the earlier part of the 8th century. This priceless document not only lists the personalities of each monarch but also some of the major events of every reign.”(5)
“So who is this Ananda Chandra? In verse 64, it clearly says that he was a descendant of the Saiva-Andhra monarchs [presumably of Banga or Bangladesh] whose kingdom was located between the Godavari and Krishna Rivers of Bengal, and close to the Bay of Bengal. The founder of this new dynasty was Vajra Sakti who reigned circa 649-665 CE. His successor was Sri Dharma Vijaya, who reigned from circa 665-701. As noted by Singer, and much in contrast to Rakhine claims, Dharma Vijaya was not a Theravada Buddhist, but probably a Mahayanist. The next in line was Narendra Vijaya who reigned from circa 701 to 704 CE. The next to rule was Sri Dharma Chandra, who reigned from 704 to 720 CE. He was the father of Ananda Chandra who was a magnificent patron of Mahayana Buddhism and Hindu institutions.(6)
Arakani researcher San Shwe Bu
thinks the Chandras were from Hindu dynasty but later on like in Bengal converted
to Mohayana Buddhism. According to him the king and the people both were of
Indian origin. The coins of Wasali had the image of Siva engraved on it. M.S.
Collins says, “The coins of Wasali were in pure Brahminical tradition.”(7) The Indian Chandra aristocracy called the
ancient dark skinned people of Arakan with the derogatory name the Rakkhasas
(Kula). These were the indigenous people of Arakan.
What was the language of these people? The language of
the Chandras was proto-Chittagonian: Sanskrit, Pali, and Arabic mixed. See the
“The Anand Chandra Inscription. There is no trace of Burmese or Rakhine Mogh
script on it. According to Dr. Emil Forchhammer, a Swiss Professor of Pali at
Rangoon College, and Superintendent of the newly founded Archaeological Survey
(1881): “The earliest dawn of the history of Arakan reveals the base of the
hills, which divide the lowest courses of the Kaladan and Lemro rivers,
inhabited by sojourners from India… Their subjects are divided into the four
castes of the older Hindu communities…”(8)
788 A.D. During the reign of Arakani Indian Chandra King Mahat Sing
Daya’s time recorded in the royal chronicle that several Arab ships wracked on
Ramree Island. "Survivors were sent to Arakan proper and settled in
villages." (9) Similar Arab settlements were recorded in the other
parts of southern part of Chittagong of what is now Bangladesh.
785-957 Arab traders began to settle both in Arakan and Chittagong.
Inter mixture with the local population no doubt led to the growth of the first
Chandra-Rohingyas of Arakan. During this time, in both Arakan and Chittagong,
the influence of Sanskrit, Pali, Arabic, Persi, combined together eventually
formed the Chandra-Rohingya dialect which is similar to the Chittagonian
dialect with their slight variations. The same dialect is also spoken by the
Chakmas, and the Tanchaingyas of Chittagong Hill Tracts. Despite their racial
differences their linguistic similarities shows they must be the citizens of
ancient Chandra kingdom.
Durinng the 9th Century there was records of Chandra invasion of Chittagong. Hindus of Chittagong believe that the name Chittagong was derived from the original Sanskrit name "Chatta gram" into "Chaitigaon." However, the Arakani historians claim that the name Chittagong was originally given by an Arakanese mongoloid king. It says, an Arakani king eracted a pillar at Chittagong in the nineth century A. D. with a remark "to make war is improper." Interestingly, during this time a Chandra king (not a Mogh king) ruled Arakan. It is hard to believe, because there was no Rakine Mogh kingdom in Arakan yet. At this time, Arakan was ruled by Chanda king Shoe Ratan. The language of the king was not the Burmese Moghhi "Tsit-ta-gungin", "to make war is improper" seems was made up later on. "To make war improper" seems more like the declaration of a peace treaty between two parties than as it was originally presented as the declaration of victory by an Arakani king. Under the circumstance of the nonexistence of Burmese language in Arakan at the time, instead of the Burmese "Tsit-ta-gungin", it would seem that the Chandras's Sanskrit expression "Shoukeet Thakom" (Choutagon, in English meaning you live in peace) The latter expression in Chittagonian or in Chandra-Rohingya language seems historically more consistent. One might wonder how this misinterpretation of a huge magnitude "Tsit-ta-gungin", "to make war is improper" remained as truth for so long.
Many of the contemporary research on Arakan show that after the event of
1784 Burmese invasion of Arakan, Burmese king took the Arakani chronicles to
Burma proper. To Burmanize Arakan, we know the Arakani Sanskrit chronicles were
rewritten in Burmese along with a tendentious interpretation of events entered
into the present Arakani history.
957-1430 MONGOLOID BURMESE MOGH INVASION OF ARAKAN: RISE OF THE RAKHINE
MOGH
(Arakan's two solitudes: Rakhine in the South and Rohingya in the North. Mongoloid
invasion of Arakan and the beginning of "Kula" (Chandra Rohingya)
exodus to North Arakan and Chittagong.) (11)
957 A.D. Something
happened
in the year 957 A.D. and historians’ record this as a significant date
when
Tibeto-Burman people in large numbers entered Arakan and took its
control by
defeating the Chandra Mahayanas Buddhists, imposing their Theravada
Buddhism, the latter was
adopted from the Mons in the South who in their turn took it from Sri
Lanka.
Similar changes didn’t happen in Bengal. (10) In Bengal, most Mahayana
Buddhists
were converted to Islam by Sufi mystics. With the fall of Arakan to the
Tibeto-Burmans, the Chandra Indians were either pushed to the north of
Arakan or some even left Arakan for Bengal. Around this time, the
defeated
Chandra Royal family was found to settle in Chittagong proper.The Dev
Pahar, in Chittagong city named after Dev
Chandra was the site of this new Mohayana Buddhist kingdom.(12)
In North
Arakan, mostly Chandra Hindus (lower casts also known as the Rakkhas) slowly
adopted Islam converted by the already existing Muslims of Arakan and most
Buddhist elites perhaps joined the Tibeto-Burnan Theraveda group or perhaps a
defeated small number of Buddhist adopted Islam. Arakan became on one hand
Theraveda Buddhist with largely Tibeto Burman stock, later came to be known as
the “Mog/ Mug”/ Rakhines and the others were Rohingya Hindus and Muslims. Moghs settled in the
south and Muslims, Hindus of Indian look alike people settled in the North.
During the Chandra times and to its end in Arakan, we see the traces of Arabic
names such as Rambree, Sufi sites on Myu Mountain tops, and Badre Patis in the
Northern part of Arakan.
From the 11th century, clearly with the Tibeto-Burman
rule, Arakan began to have two solitudes, Rakhine Mogh and the Rohingya Muslims
but Arakan began to look East to its mongoloid Buddhist neighbors only until
the year 1430; the year Arakan’s king Noromi Kla would be deposed by Burmese
invasion and he would take shelter in Gaur of Bengal.
Revisionist History Writing and Rakhine Crusader like Activism: Ethnic
cleansing of the Arakani Indo sematic traces
A
footnote to the above discussion that Rakhine ultranationalists in
their attemts to purify Arakan of Muslim traces for their only Buddhist
mongoloid race prove that the Buddhist civilization was there for the
past 3000
years, and even Buddha visited Arakan and the Mohamuni was made in
Buddha’s presence. In this ethnocentric attempt, they are not only
getting rid of Muslim
names from Arakan sites in Mrohaung city and in its vicinity, in doing
anti
Indo semantic ethnic cleansing, by getting rid of both Hindu traces and
the Mohayana
Buddhist traces from Dhannwadi and Vasali kingdom sites in favour of the
Theraveda Rakkhapuri ultra nationalist Buddhism.
In his book, Vasali and the Indianization of Arakan, Noel Singer notes,
“Dhanyavti and Vasaishali on which stood Hindu temples, now been taken over by
Buddhists. There is a tendency to transform Hindu gods into Buddhist deities.”
“Regretably, despite Rakhine determination to eradicate Brahmanic evidence,
this is unlikely to happen for a considerable time.” (13)
Their narrative about the Rohingyas (Hindu-Muslim) of Arakan by the
Rakhine xenophobes “starts with the British colonization of the territory in
1826 after the first Anglo-Burma War of 1824-26, as if Rohingyas had no past
connection to the soil of Arakan.”(14) In this propaganda campaign, there are
several Rakhine crusader like historians; they are Kanbawza Win, Aye
Chan, Maung Maung, and U Khin
Maung Saw. One such historian is also San
Tha Aung. Noel Singer remarks: “whose vehement claims that the
inhabitants of
the kingdom throughout its history were devout Theravada Buddhist, it
should be
noted that Svarga, the Hindu paradise, and not a Buddhist one was
indicated in
the inscription.” He “investigated the document further in the 1970’s
apart
from his biased version his labors failed to produce any new
revelations.” (15) No doubt, the works of these tendentious Rakine
historians belittling the Rohingya presence in Arakan must have played a
significant role in the present ethnic cleansing of the Rohingya people
in Arakan.
1044-77 Rise of Burmese pagan king Anwardhta in Burma proper with
Teraveda political Buddhism, "reduces North Arakan"from a kingdom to a province
of Burma.
1044-77 Rohingyas (Arakani Hindus and Muslims) left Arakan for
Chittagong. Chakma Royal history says that in this war against the Burmese,
Chakmas sided with the Bengalis (the Chandras) but were defeated.
1287 -
Mongols under Kublai Khan conquer Pagan. Arakan revives again as a kingdom.
1406 Burmese King Min Khaung Yaza invades Arakan and Noromi-kala the
king of Arakan along with his followers took asylum at Gaur court of Bengal. The Sultan welcomed Noromi kla to serve as an
officer in the army.
1431
Noromi Kla was helped by the Bengal Sultan with General Wali Khan
leading 20, 000 troops to restore him to throne of Arakan, at the same
time Arakan became an autonomous province of Bengal, paying taxes to the
Sultan.
(Continues to Part 2)
ENDNOTES:
(1)Abid Bahar, “Dynamics of Ethnic Relations in Burmese Society”: An
Unpublihed MA thesis, University of Windsor, Canada, 1981, p. 25, Abid Bahar, “Mystery
behind the Chakma and the Rohingya’s linguistic similarities”http://www.
(2)Habib Siddiqui, Analysis
of Muslim Identity and Demography in Arakan - parts 1 and 2
http://drhabibsiddiqui.
(3)Ibid
(4) Ibid
(5) Ibid
(6) Ibid
(7) M.S. Collins,Burma, 1925, p.39-43.
(8) Habib Siddiqui, Analysis
of Muslim Identity and Demography in Arakan - parts 1 and 2
(9) R.B. Smart, Burma Gazetteer Akyab district, Vol. 1, 1957, p.17
(10) Purna
Chandra Chowdhury, Chottagramer Ithas, 2008, p. 31
(11) Michael Smith,The Muslim
Rohingyas of Burma, 1995.
(12) Purna Chandra Chowdhury,
Chottagramer Ithas, p. 31
(13) Noel Singer, Vasali and the
Indianization of Arakan, 2008, p108;San Tha Aung, Wathali, in Noel Singer, Vasali and the
Indianization of Arakan, 2008
MP U Shwe Maung's Parliamentary Speech in Burmese Parliament
https://www.youtube.com/watch?
(14)Ibid
(15)Ibid,
News
Night With Talat - 25th July 2012 http://www.youtube.com/watch?
Inside Story - Why is the world ignoring Myanmar's
Rohingya? http://www.youtube.com/watch?
(Dr. Abid Bahar teaches in Canada)
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