Arakan Library - Notes of the above poem

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Notes of the above poem

No.1 - This poem is called Tase-hna-ra-thi-ratu or twelve season ratu and is probably on similar lines to the twelve boat-songs, corresponding to the twelve months of the year, supposed to have been composed during the reign of Duttaboung. It is said that the Arakanese ratu was first composed by the Dhammazait Amat who flourished about the time of the Chandra kings of Vesali (8th to 10th century A.D.) and was constructed upon Indian models. Its composition is somewhat peculiar, and when chanted accurately, as it always ought to be, the effect is most pleasing to the ear. As a general rule the first line consists of three feet, the first two of which contain four syllables each and the third has three only. Then all other remaining lines have four feet each, of which the first and the last have six syllables and the second and the third four syllables. Thus in Dewan Aung Gyaw Rhi’s ratu:-

But in the present poem the above rule is not strictly observed. The author takes grate privileges and has succeeded in producing a very irregular piece of composition. The English equivalents for the Burmese months are, of course, only approximate.

No. II. KING OF HEAVEN. - The Thagyamin who is the ruler of the six abodes of the Nats. He is the same as the Vedic deity Indra. The more common of his other names are the following: - Sakra, the able one (Thagyamin of the Burmese); Divapati, the lord of the gods; Bajri, he who wields the thunderbolt; Vritraha, the destroyer of Vritra (drought); Meghavahana, he who rides on the clouds; Mehondra, the great Indra; Swargapati, the lord of Heaven.

WATER FESTIVAL - When the sun enters the constellation Aswini in the sign Aries we have the “Ata-ne” or New Year’s day of the Thingyan period. The Water Festival begins from this day and continues for three days. On the first day the holy images and monasteries are ceremonially washed. Then on the following days the elderly people observe the Eight and Ten Precepts while the younger folks throw water on one another.

THINGANADDI. - The classical name of the small navigable creek that flows up to Mrohoung (Mrauk-U) from the south. Boat races are still held there every year.

No. III - THE INFLUENCE OF BUDDHIST MYTHOLOGY ON BUDDHIST IDEAS. The Arakanese claim that they are of Indian origin. The “Kyaukro Thamaing” and the “Shwe-myine-dhammathat” are most positive about this and they go even so far as to state that the first inhabitants of Arakan were the Hindus (Indians). Be that as it may, it is clear that the Arakanese received their civilization from India. Their religion, literature, social customs and beliefs and the like, are unmistakably derived from Hindu sources, but with modifications according to local needs and conditions. Thus in common with the Hindus the Arakanese employ the Vedic and Puranic gods in their scheme of the creation. They also share the same beliefs as the Hindus in regard to the forms and attributes of these deities. Indra and Surya are the Thagyamin and Sun god of the Arakanese. Parjanya, the rain god and Vayu or Vata wind god, are the Maruts or companions of Indra, who more or less controls all their actions. This idea is clearly brought out in the present poem. Besides these gods the Puranic triad, Brahma, Siva and Vishnu, plays a most important part in Arakanese art and literature. Perhaps the finest example of this Hindu influence is to be found in the splendid sculptures of the Shitthoung Temple at Mrohoung where almost all the most important deities of the Hindu Pantheon are beautifully represented.

No. V. Monks In Jungle Monasteries -

Monks who lead a life of real seclusion have their monasteries built in peaceful valleys among the hills, are thoroughly suited to a life of contemplation.

Drums and Cymbals.- Musical instruments in common use among the Arakanese. These are of Indian origin. Some of them are no longer in existence.

No.VIII. UMBRELLAS.- The large white umbrellas that are usually placed above the images.

WRAP UP………… JACK LEAVES. - The Arkanese expression for this is Cooked rice packed in jack leaves in the shape of small cones. Each complete offering consists of 33 cones; these are placed in a row round a lower tier of a pagoda. This practice is not kept up now and consequently the expression is meaningless to modern Arakanese.

FLOWERS STANDS. - Usually a flower is fixed on to the end of a thin strip of bamboo. When several of these have been collected, their other ends are inserted into a stick of pith in various directions. Thus it forms a sort of “Flowers tree” which is placed before an image.

MAKE COOKED RICE INTO PAGODAS.- The Arkanese expression for this is (xrif;awmif;). This consists in kneading cooked rice into a paste. It is then shaped like a pagoda and placed in the middle of a tray. Surrounding this on the tray are a number of smaller pagodas made out of the same material. The whole is then offered up to an image of pagoda.

No. IX - Sulamini - There are supposed to be five Munis altogether. They are, SakyaMini, Canda-Muni, Cula-muni, (Sulamuni), Maha-Muni and Dussa-Muni. The first is to be found at Kapilavastu, now in the Nepalese Taria. The second is at Kosala, modern Oudn. The third is in the Tavatimsa region. The fourth is in Arakan (now in Burma). The fifth is in the Brahma region. The poem seems to suggest that in olden days the Arakanese believed that by worshipping the Sula Muni image in the cold weather the cold is minimized.

No. X - Six Regions Of Nats. - They are: Catuma-haraja, Tavatimsa, Yama, Tussita, Nimma narati, Paranimmita vassavati. The first region is situated half way up Mt. Meru. The second is right on the top of it where the Thagyamin has his Wezayanta palace. The remainder are above this and are placed one above the other in serial order. The beings of these regions are called nats. Though they are endowed with superhuman powers, they are still subjected to the law of transition in which birth, growth and death take place in alternate succession. But they enjoy great length of life. The longest term being in the highest region and the shortest in the lowest region which is Catumaharaja. A day in the latter region, for instance, is equivalent to fifty years on earth.

No. XI Anadatta. - This is a lake supposed to be situated in the great Himalaya (Himavanta) region. It has four openings facing the cardinal points. One resembles the mouth of a lion, another that of a bull, the next that of an elephant and the last that of a horse. From these four openings four great rivers are supposed to flow - Brahmaputra or Tsanpo, Ganges, Indus and Zungaria.

TILANGANA. - It is a great slab of rock on which the river Ganges falls after rushing down from the Anadatta lake.

Trisana. - A mythical mountain which lies in the path of the river Ganges. The force of the current is so great that when it reaches this mountain the waters rush up its sides and fall over the top in a roaring cascade.

No. XII. Tue Of War. - The tug-of-war festival is of ancient origin. It is still celebrated in Arakan much in the same manner as before. It is not religious, but agricultural and magical, for the old Arakanese believed that its celebration would ensure regular monsoons and abundant crops. Its lasts for three nights and ends on the night or the first waning of Tabodwe. The tug-of-war itself consists of four wooden wheels fixed on a stout framework of bamboo and wood. It roughly resembles a cart, in the same manner as before. It is not religious, but agricultural and magical, for the old Arakanese believed that its celebration would ensure regular monsoons and abundant crops. Its lasts for three nights and ends on the night or the first waning of Tabodwe. The tug-of-war itself consists of four wooden wheels fixed on a stout framework of bamboo and wood. It roughly resemble a cart, in the centre of which small bamboo trees, with leaves and branches tied together into a sheaf, are fastened in an upright position. A long stout rope is then attached to each end of the cart and pulled in opposite directions. The tug-of-war is held during the nights only, and is kept up with music, shouts and laughter till the small hours of the morning. On the last night of the festival the cart is burnt to the great amusement of the children. This festival no longer holds the same significance that it once did to the present day Arakanese, who seem to celebrate it simply for the sake of its pleasant associations.