Historical Sources in the Stone Inscriptions of Shwe- …€¦ · dictionary at the request of Third Dhammayon Sayadaw U ... Stone Inscription of Bon-San ... with human quarters on

Universities Research Journal 2011, Vol. 4, No. 7

Professor, Dr., Department of History, Maubin University

Historical Sources in the Stone Inscriptions of Shwe- Bon- Myint Pagoda of Maubin

Soe Soe Maw

Abstract

Ancient manuscripts on stones, votive tablets, palm-leaves, folded papers, bells etc. reflect the political, economic and social conditions of the times they were written. In the study of ancient Myanmar history these manuscripts are reliable as primary sources for a researcher. There are many records in sector-wise concerning the history of Maubin. However, there is no record based on the epigraphic evidence and thus efforts are made to present the historical sources from the stone inscriptions of Shwe-bon-myint Pagoda. These inscriptions have such various subjects as the basic causes for the construction of Shwe-bon-myint Ceti, the upgrading of Maubin from village to town, the emergence of Paw-daw-mu Ceti and its reconstruction, the construction of Shwe-bon-myint Ceti, the ceremonies to pay homage to the relics, relics-housing ceremonies and hti-hoisting ceremonies, and the cultivation in farmlands and gardening of Maubin. This paper is written with the purpose to illustrate that both monks and laity of Maubin made collective efforts to construct the ceti although they were under the administration of the British colonialists.

Key words: Town History, Stone Inscriptions, Pagodas

Introduction

The stone inscription of Shwe-bon-myint Pagoda was written by Second Dhammayon Sayadaw Bhaddanta Kumāra (Gaing-Ok of the Shwe-gyin Sect) in Pali in 1927, who resided in Dhammayon Shwe-gyin Monastery located in the north of the pagoda and returned to his native place, Wet-lu-aing Village of Budalin Township in Monywa District. This inscription was edited by Ashin Obhāsābhivamsa, compiler of Myanmar dictionary at the request of Third Dhammayon Sayadaw U Nandavamsamālā and published as a book in 1947. An attempt is made in this paper to present the historical evidence from the printed book of stone inscription, the stone inscription recording the brief history of the Paw-daw-

2 Universities Research Journal 2011, Vol. 4, No. 7

mu Shwe-bon-myint Pagoda erected in its platform1 and No (1) stone pillar.2

--- In 1237 Buddhist Era′ (AD 1875) Maubin or Ye-wa-di situated on the Na-bu Bank of the Toe River, which is within the area of the Ya-ma-nya Division of Mons or Talaing---

Maubin Village of Ya-ma-nya Division Line 24 of the book version of Shwe-bon-myint Pagoda Inscription

reads thus:

3

---Yamanya Division known as Ok-thar Bago of Hanthawady, Kuthima and Mottama which has 33 satellite towns and 99 towns in the residential place of the Mons---

According to the epigraphic evidence Maubin was called Yewadi in ancient time; it was situated on the bank of the Toe River and was inhabited by the Mons of the Yamanya Division. Compared to the other epigraphic evidence, Yamanya Division including Hanthawady 32 Towns, Mottama 32 Towns and Pathein 32 Towns was one of the Konbaung territories under the rule of King Alaungmintaya and it was resided by the people known as Talaings or Mons. Lines 9 to 18 of the Bon-san-tu-lut Stone Inscription erected in 1127 M.E (AD 1765) reads thus:

4

After the downfall of the Nyaungyan Dynasty due to the invasion of the Mons of Hanthawady, U Aung Zeya under the title of Alaungmintaya occupied Hanthawady in order to unify the broken kingdom, and conquered the Mons’ power. After that, the Mons of Inwa and the Mons of Thayekhittya, Dagon, Dala, Thanlyin, Hanthawady, Taungoo and Pyay were brought under his rule and U Aung Zeya enabled to take the above towns

The above evidence clearly shows the names of towns, number of towns, their inhabitants and races.

1 The Stone Inscription recording the Brief History of Paw-daw-mu Shwe-bon-myint Ceti, Two Faces, Sakkaraj 1304, Now in Paw-daw-mu Shwe-bon-myint Ceti of Maubin, See Figure- 2(a,b), (Henceforth: Brief History of Paw-daw-mu Shwe-bon-myint Inscription) 2 No 1 Stone Pillar, Three Faces, Sakkaraj 1347, now in Paw-daw-mu Shwe-bon-myint Ceti of Maubin, See Figure-3 3 Printed Book of the Stone Inscription of Shwe- bon- myint Ceti, Sakkaraj 1289, Line 24, Yangon, Chitsays Press, 1947 ( Henceforth: Printed Book, 1947) 4 Stone Inscription of Bon-San-Tu-lut Monastery, two faces, Obverse, Sakkaraj 1127, Historical Research Department ( List 1126) ,Line 9-18

Universities Research Journal 2011, Vol. 4, No. 7 3

and their adjacent areas under his domain. These events were recorded in Lines 1 to 3 of Shwe-moat-htaw Pagoda erected in 1126 M.E (AD 1764) as follow:

---In Tagu of 1113 M.E (AD 1751) or 2295 B.E the palace of Inwa Kingdom, Yadanapura was destroyed by the enemies--5

---After gaining victory over the Mons of Yadanapura Inwa who marched with elephants and horses to take an oath (from him), Alaungmintaya attacked the Mons of Thayekhitta, Dagon, Dala, Thanlyin and Hanthawady and occupied those territories---

Moreover, the inscription of Ti-law-ka Pagoda erected in 1119 M.E (AD 1757) reads thus:

6

---Since (King Alaungmintaya) conquered Taungoo, Hanthawady, Moattama, and Pathein and completed his unification of the whole Kingdom---

The Shwe-zi-gon Inscription of Bago dated 1130 M.E (AD 1768) reads thus:

7

According to the above epigraphic evidence, King Alaungmintaya conquered the Mons and enabled to rule the whole kingdom. The inscriptions provide the knowledge that after unifying both Upper Myanmar and Lower Myanmar without Rakhine, the kingdom was divided into ten divisions including Yamanya for administrative purpose.

8

King Alaungmintaya conquered Dagon in AD 1755 after defeating the Mon fleets that were resisting in Panhdaing of Thanlyin. Then he renamed Dagon as Yangon. It was possible that the fleets of King

According to the line 24 of the Shwe-bon-myint Pagoda Inscription, Maubin Village, under the administration of King Alaungmintaya was included in Yamanya Division.

5 Stone Inscription of Shwe-moat-htaw Ceti, One face, Sakkaraj 1126, situated near the Sima of Shwemothtaw Ceti, Nagabo Village of Dipeyin Township, Shwebo District, Line 1-3 6 Stone Inscription of Ti-law-ka Ceti, Two Faces, Reverse, Sakkaraj 1119, Historical Research Department (List) 2943,Line 17-19 7 Shwe-zi-gon Stone Inscription of Bagan, Two Faces, Obverse, Sakkaraj 1130, Historical Research Department (List) 1155,Line 19-21 8 Stone Inscription of Ti-law-ka Ceti, Line 17-19


Alaungmintaya came down along the Toe River when they marched to Yangon. At that time, Maubin may have been a small village far from Yangon and Dala. It could be reached from Yangon through Twan-tay Canal and then Toe River. About two miles in going up the Toe River there is the Kayin Creek on the left bank and the Ye-kyaw Creek on the right. The territories on the eastern banks of these creeks are Twan-tay Township and the territories on the western banks are Maubin Township of Ayeyawady Region.9

The Third Myanmar Empire founded by King Alaungmintaya lost its territories of Rakhine and Tanintharyi after the First Anglo-Myanmar War of 1824, and those of Lower Myanmar including Bago and Mottama after the second war to the British colonialists. Only after the British annexation of Bago, the establishment of Maubin came to be known because the colonial government divided Lower Myanmar into eleven districts and Maubin included in Thonegwa District. Later, towns of Thonegwa District were situated far from their headquarters and thus the headquarters of the district was moved to Maubin. Therefore, in1875 a town was founded in Maubin or Ye-wa-dy Village situated on the left bank of the river.

Founding of Maubin

10

---In 1237 M.E (AD 1875) Maubin or Yewadi was founded with human quarters on the Na-bu Bank of the Toe River--

Line 24 of Shwe-bon-myint Pagoda Inscription recorded the above evidence as follows:

11

9 rtlyifNrdKYe,fordkif;rSwfwrf; (Historical Record of Maubin Township), Township History Compiling Committee, Maubin, Sit Aung Press,1980, p 17 (Henceforth:, Record of Maubin Township) 10 See Figure-1 11 Printed Book, 1947, Line 24

It is known that the founding of Maubin was accompanied by the construction of Shwe-bon-myint Ceti as evidenced by the stone inscription.

Construction of Paw-daw-mu Ceti When dense forests were cleared in 1875 to found Maubin an

ancient pagoda of the monarchical period was found. It was named “Paw-daw-mu Ceti” after the founding in the clearing of the forests. It was evidenced by the stone inscription of Shwe-bon-myint Ceti as follows:


---When the clearing of the forests for the construction of Maubin was under way an old pagoda covered with the trees and bushes was found. This old pagoda was repaired as new one and named Paw-daw-mu Ceti---12

Although plots of land were marked off for human settlement, a ruined bell- shape ceti was found while the forests were cleared by the townspeople. The boatmen who took rest under the shape of Ma -u tree (Nauclea orientalis, Rubiaceae) located near the site of the ruined pagoda also saw this ceti. A new ceti was constructed for the first time in 1875 with the diameter of 78 taung (1 taung = 1 ½ inches) in the base and 30 taung of height by enveloping the ruined one and washed with the lime. It was named Muni-Ramayana Paw-daw-mu.

13

---In the east of Maubin, Paw-daw-mu Pagoda with the base of 78 taung of diameter and the height of 30 taung which was constructed by all the four social classes of ancient time---

The construction of the ceti was recorded in Line 4 of the printed book of the Paw-daw-mu Shwe-bon-myint Pagoda Inscription, which reads thus:

14

---The river bank near Paw-daw-mu Pagoda was collapsed by the waters from the Toe River ten years after the construction of Paw-daw-mu Pagoda. In order to save the pagoda from toppling down, it was moved from the river bank and a new one was reconstructed in the safe new location---

Ten years after the construction of Paw-daw-mu Pagoda, it was going to be damaged by sliding of the Toe River and a plan was drawn to move it from the river bank to the safe place which was evidenced by lines 26-27 as follows:

15

12 Printed Book, 1947, Line 25 13 ed&mrm½kaP NrdKUOD;ay:awmfrla½TapwDawmfordkif;(History of Niramarune Myo-U Paw-daw-mu Ceti), Pagoda Board of Trustee , Maubin Township, 2007, type-writing (Henceforth:, History of Myo-U Paw-daw-mu Ceti ,2007) 14 Brief History of Paw-daw-mu Shwe-bon-myint Ceti, Line 4 15 Printed Book, 1947, Line 26-27

The construction of a new pagoda was the main cause for the existence of Shwe-bon-myint Ceti which is being worshipped as of today.


Line 4 of the stone inscription of Paw-daw-mu Shwe-bon-myint Ceti reads thus:

---In the morning of 11 waxing moon of Tawthalin 1253 M.E(30 August 1891)the finial Paw-daw-mu Ceti, one silver casket weighing ten ticals ten pe six ywe, one silver peacock cup, one silver bracelet imbedded with precious stone, 570 silver images, eight bronze images and Lord Buddha’s relics without the exception of broken bricks were carried by a great audience accompanied by the soldiers of the government to Nanda Zayya Hill, west of Maubin where a new pagoda was constructed and that pagoda is being worshipped as of today as Paw-daw-mu Shwe-bon-myint Pagoda---16

It is known from the picture that a new pagoda with the height of 54 feet, the circumference of 56 feet, the plinth of 120 feet and the platform of 300 feet was constructed by the townspeople at the site of old pagoda

17 in 1258 M.E. (AD 1896). Thus, field study was made and a picture of two silver and bronze images coming out of the relic chamber from the collapse of ceti in 2003 was found. From the letters” donation by Ko Pu and Ma May Chyok in 1254 M.E. (AD 1892)” in the silver image and “donation by Ko Po Nyun and Ma Thin in 1258 M.E. (AD 1926)” in the bronze image, it may be assumed that a ceti was constructed for the second time in 1258 M.E(AD 1896). Moreover, a silver plate bearing the letters” donation of the umbrella by U Tha Lwin and Daw Nyin Ma on the fullmoon day of Kason 1288 M.E (May 1926) was also found in the field study.18

Although the ceti was maintained by the townspeople of Maubin with religious zeal under the colonial administration, the ceti began to ruin in its brick walls on the side of riverbank due to the currents of the rainy season in 1999. That brick wall broke up on 16 January 2001 and the whole building toppled down on 10 June of the same year.

19

16 Brief History of Paw-daw-mu Shwe-bon-myint Inscription, Line 4 17 History of Myo-U Paw-daw-mu Ceti ,See Figure-4 18 Evidence from field study (6.12.2010), See Figure-5 19 rtlyifNrdKYe,fat;csrf;om,ma&;ESifhzGHNzdK;a&;aumifpD\ NrdKYOD;ay:awmfrlapwDawmfr[m&HwHwdkif;

NyefvnfwnfaqmufNyD;pD;rltajcaewifjycsuf(Report on the Reconstruction of the Brick Walls of Myo-U Paw-daw-mu Ceti by Ma-u-bin Township Peace and Development Council), Pagoda Board of Trustee of Myo-U Paw-daw-mu Ceti, 2002, See Figure-6


The Construction of Paw-daw-mu Shwe-bon-myint Ceti Although the townspeople of Maubin including Buddhist monks had to live under the yoke of the colonial administration, they not only repaired the old pagodas for the promotion and propagation of Buddha Sāsanā but also held many meetings for the construction of the new pagoda. According to the tradition of Myanmar Buddha Sāsanā, the auspicious place for a new pagoda had to be searched and townspeople, both Buddhist monks and lay persons performed this traditional task which was evidenced by line 28 of the stone inscription as follows:

---After holding discussions many times persons of dignity and good characters were searching the auspicious for the construction of the new ceti (pagoda) ---20

---The suitable auspicious place known as Nanda Zayya, which was a broad and pleasant place, which was situated far from the human settlements and which was one of the auspicious places of the Southern Island where Lord Buddha attained enlightenment, was finally found---

Nanda Zayya Hill (The auspicious place) Finally, the auspicious place was found on the hill which looks like the place where Lord Buddha attained enlightenment and that hill was named "Nanda Zayya” as it was situated far from natural disasters and human settlements and it was a broad surface. Lines 29 and 30 of the stone inscription read thus:

21

---To the east of the hill named Nanda Zayya lays Ye-wa-di or Maubin which was inhabited by many different national races including those from Saint (China), India and Europe. To the south, right side and the north, left side of the hill were the monasteries of the Buddhist monks who made efforts for the propagation of Buddhism. The west of the hill was full of gardens and farmlands. Nanda Zayya Hill was the

Moreover, the reasons for the selection of “Nanda Zayya Hill” for the construction of the pagoda were recorded in Lines 31 to 33 of the stone inscription which read thus:

20 Printed Book, 1947, Line 28 21 Ibid, Line 29-30


place free from dangers and disasters. It was also the auspicious place for those who were seeking for both secular and religious developments---22

The stone inscription indicates that Maubin was situated to the east of the auspicious hill. Probably, the monasteries on the left and right sides of the hill mentioned in the inscriptions were “Myo-Lei Monastery” founded in 1875, Maha-baw-dhi Monastery in 1870, “ Di-pe-yin Dwa-ra Monastery” in 1878 and” Gu-gon Monastery of Ma-let-to Village in 1870, all of which were established even before the town of Maubin was founded.

23

Lower Myanmar prior to the colonial administration followed the traditional economic patterns of the monarchical periods till the Konbaung Period. The economy of that period was based on agriculture. Gardening saw its development under the rule of King Badon (1781-1819).

24

---Those who wanted to do meritorious deeds went to Nanda Zayya Hill to participate in the clearing of lands. After that the surface of Nanda Zayya Hill became a broad plain---

The epigraphic evidence points out the fact that cultivation on paddy land and gardening were practised in Maubin.

After choosing the site for the pagoda, townspeople who wanted to do meritorious deeds came to the hill and cleared the land. Thus, the hill was seen and the people donated their labors to make the hill a flat plain. Line 36 records their efforts as follows:

25

---With a view to building the ceti, government officers such as Myo-ok and Wun-dauk, the rich men, and the dutiful persons

The formation of “Sāsana Nutgaha Association” Line 38-40 mentions that “Sāsana Nutgaha Association” was formed with government officers such as Myo-ok and Wun-dauk, the wealthy persons, honourable persons and other responsible persons to construct the ceti as follows:

22 Printed Book, 1947, Line 31-33 23 Record of Ma-u-bin Township , p 182-188 24 The Stone Inscription of Maha-mu-ni Image, Sakkaraj 1145, Two Faces, Line 51 25 Printed Book, 1947, Line 36


of Maubin were chosen to form the religious association and it was named Sāsana Nutgaha Association--26

---In the stake-driving ceremony which was held on Nanda Zayya Hill to construct the ceti, the honurable men who took part, were Sub divisional Officer of Maubin U Ba, Myik U Yod, Certificated Pleader U Chet, Saya Za, Saya Thant, Ko Aung Gyi, Ko Shwe Yon,etc:---

Line 2 of the inscription states those who took part in the stake-driving ceremony as follows:

27

The stone inscription recorded the detailed account of holding the ceremony of paying respect to the relics. The preparations for holding the ceremony such as the construction of a temporary building with five encircling gradations, painting of floral designs inside it, hanging of festoons and garlands, offering of bent bamboo sticks, pennants, paper streamers and flowers to the relics, preparing of the road inside the building to be flat and smooth and scattering of the sand, erecting of the lattice fence, growing of banana in the pot full of water and so on.

From the above evidence, it may be assumed that all or some of the persons taking part in the stake-driving ceremony were members of “Sāsana Nutgaha Association”.

Holding the Ceremony of Paying Respect to the Relics

35

The inscription continues to record in its lines 47-50 that the relics of Lord Buddha from the ruined Paw-daw-mu Ceti of the lower part of Maubin which was destroyed by flooding and silver images were temporarily housed in the temporary building. Moreover, these lines state that the Buddha images from the ruined pagoda which was constructed at the junction of Htani, Ma-let-to and Ayeyawady Rivers were also housed in the temporary building for public observance.

28

The holding of such ceremony was in accordance with the tradition since the monarchical periods. The relics of Lord Buddha from the ruined pagodas and in the surrounding areas were collected by King

26 Printed Book, 1947, Line 38-40 27 Brief History of Paw-daw-mu Shwe -bon- myint Inscription, Line 2 35 Printed Book, 1947, Line 44-46 28 Printed Book, 1947, Line47-50


Alaungmintaya for his pagoda to be built on the hill northeast of the capital city29 and probably, townspeople of Maubin followed suit. On the full moon day of Tabodwe the ceremony to pay homage to the relics of Lord Buddha was held for the whole day with alms, water, pop-corn, fragrant substances, gold umbrellas, gold pennant, paper streamers, and musical entertainments.30

After holding the ceremony to pay homage to the relics, members of “Sāsana Nutgaha Association” took part in the stake-driving ceremony on the fullmon day of Tagu 1252 M. E. (April 1891). Then the inscriptions mention that two relic chambers, each with 7 taungs length and 3 taungs width and 3 taungs distance between them were built. Above the relic chambers were caves where Buddha images were enshrined and the sculptures of the guardian gods were placed at the doors and sculptures were carved in the north and south walls of the chambers.

31 The pagoda is 73 taungs high from the plinth to the end of the plantain bud with four storeged relic chambers. In the ground relic chamber, 2538 Buddha images were enshrined on the fullmoon day of Tabaung 1253 M.E. (AD 1757) In the first storeyed relic chamber measuring six taungs length and six taungs width 84 Buddha images were enshrined. The silver plate bearing the Pali letters, silver Buddha images and gold casket were housed in the second storeyed relic chamber and the third storeyed relic chamber was for bronze, iron, metal, silver, and stone Buddha images and artificial gold flower.32

Concerning the housing of the relics of Lord Buddha in the relic chambers of Shwe-bon-myint Ceti, the stone inscription recording the brief history of Paw-daw-mu Shwe-bon-myint Ceti mentions in its lines 5 to 8 that sculptures made of gold and silvers, images made of timber, gold, silver and copper, small stupas, paintings of royal palace and trees, umbrellas and pennant and a gold umbrella were put atop the ceti.

33

29 U Maung Maung Tin, ukef;abmifqufr[m&mZ0ifawmfBuD; (The Great Chronicle of Konbaung Dynasty) Vol I, Yangon, Yadana Mon Press, 1989, p 258 30 Printed Book, 1947, Line53-57 31 Ibid, Line59-69 32 Printed Book, 1947 , Line 72-82 33Brief History of Paw-daw-mu Shwe -bon -myint Inscription, Line 5-8


Together with the hoisting the finial of the ceti, the construction of the satellite stupas, Gandakuti (special chamber), four- cornered iron edifice, and brick flagstaff was also stated in the inscription.34

---After ten years of efforts, the construction of Shwe-bon-myint Stupa in Maubin was completed in Nadaw of 1261 M.E. (November 1899). The final work of applying mortar was being done. The valuable umbrella of nine spire-like roofs hang with bronze and silver small bells had been hoisted atop the ceti--

Hoisting Gold Umbrellas atop the spire of Ceti Shwe-bon-myint Stupa had constructed for ten years and a gold

umbrella with nine spire-like roofs were hoisted atop the stupa as evidenced by the inscription which reads thus:

35

The first gold umbrella hoisted atop the ceti was made of iron and had a ten height of twelve taungs (18 feet).

36

---The repair of the ruined umbrella was started on 5 waxing moon day of Nadaw 1281 M.E(9 November 1919) by the people of Maubin under the leadership of U Nandamedha, the first Dhammayon Sayadaw who was founder of Dhammayon Shwegyin Monastery and also the Gaing-ok (local monk head of Shwe-gyin Sect). Under the advice of Brahman Saya Bwint Gyi, a new hti of nine spires like roofs with the circumference of its first roof having 5 taungs two maiks and with the height of 15 taungs, which valued more than ks. 2,000, was hoisted atop the pagoda on Monday, 13 waxing moon day of Tabaung 1282 M.E (9 February 1920) with the ceremony---

The golden umbrella was hoisted atop the ceti for the second time, the inscription reads thus:

37

34 Printed Book, 1947, Line 92-97 35 Ibid, Line 87-88 36 Ibid, Line 80 37 Brief History of Paw-daw-mu Shwe-bon-myint Inscription, Line 11


From the evidence mentioned above, it is noted that the golden umbrella hoisted atop the stupa for the second time was made of iron and had 15 taungs height.

Line 1 of the No 1 stone pillar erected on the platform of the pagoda in 1985 read thus:

---The construction of the ceti was completed on Tuesday, the fullmoon day of Tabodwe 1261 M.E (AD 1899) when the umbrella was hoisted atop the ceti. This umbrella became ruined and it was replaced in 1354 (1992) with the new copper umbrella-38

The epigraphic evidence provides the knowledge that the original umbrella which was hoisted atop the ceti two times was made of iron and a new umbrella made of copper was hoisted atop the ceti in 1992.

39

Concerning the sending of missionary monks to the tours of ten divisions including Pathein, Mottama, Dawei, and Myeik of Yamanya Division, Shwe-zi-gon Inscription of Bagan provides the historical data that six monks with one complete set of Tipitaka were sent to each town or district and a total of 246 monks with 56 sets of Tipitaks were sent to less shining places of Sāsanā. Moreover, the stone inscription of Maha Maygawin Sima (Ordination Hall) mentions that Tipitaka Sayadaw was sent to seven mountainous districts and town on the east and west banks of the Ayeyawady River at the exhortation of elder monks. Although ancestors of Maubin had to live under the rule of the British colonial administration, they collectively contributed funds for the religious interests as evidenced by the stone inscription of Shwe-bon-myint Ceti. The historical data recorded in the inscription is invaluable as it provides socio-economic and religious conditions of Maubin in the colonial period.

Conclusion In conclusion, Lower Myanmar including Maubin Village was located under the rule of Konbaung Kings before the British colonial administration. To support the religion is the prime duty of the kings who took the titles of religious donors. The Konbaung Kings followed suit and introduced reforms for promotion and propagation of Buddhism.

38 No 1 Stone Pillar, line 1 39 See Figure 7


References Primary Sources Original in Chronological Order Stone Inscription of Ti-law-ka Ceti, Two Faces, Reverse, Sakkaraj 1119

Stone Inscription of Shwe- moat- taw Ceti, One face, Sakkaraj 1126

Stone Inscription of Bon -san- tu -lut Monastery, two faces, Obverse, Sakkaraj 1127

Shwe-zi -gon Stone Inscription of Bagan, Two Faces, Obverse, Sakkaraj 1130

Stone Inscription of Maha-mu-ni Image, Two Faces, Sakkaraj 1145

Stone Inscription recording the Brief History of Paw-daw-mu Shwe-bon-myint Ceti, Two Faces, Sakkaraj 1304

No 1 Stone Pillar, Three Faces, Sakkaraj 1347

Secondary Sources Printed Book of the Stone Inscription of Shwe-bon-myint Ceti, Sakkaraj 1289, Yangon,

Chitsayas Press, 1947

Maung Maung Tin, U-ukef;abmifqufr[m&mZ0ifawmfBuD; (The Great Chronicle of Konbaung Dynasty) Vol, I, Yangon, Yadanamon Press, 1989

rtlyifNrdKYe,fat;csrf;om,ma&;ESifhzGHNzdK;a&;aumifpD\NrdKYOD;ay:awmfrlapwDawmf

r[m&HwHwdkif;NyefvnfwnfaqmufNyD;rltajcaewifjycsuf (Report on the Reconstruction of the Brick Walls of Myo-U Paw-daw-mu Ceti by Maubin Township, Peace and Development Council), Pagoda Board of Trustee of Myo-U Paw-daw-mu Ceti

rtlyifNrdKYe,fordkif;rSwfwrf; (Historical Record of Maubin Township), Township History Compiling Committee, Maubin, Sit Aung Press, 1980

ed&mrm½kaPNrdKUOD;ay:awmfrla½TapwDawmfordkif; (History of Niramarune Myo-U Paw-daw-mu Ceti), Pagoda Board of Trustee, Maubin Township, 2007, type-writing


Figure–1 Maubin Township


Figure-2(a) Obverse

Figure–2(b) Reverse the Stone Inscription recording the brief History of Paw

daw-mu Shwe-bon-myint Ceti


Figure-3 No (1) Stone Pillar

Figure – 4

Muni -yama -gu -nay Paw-daw-mu Ceti (Original Ceti)


Figure–5

Lord Buddha’s Relics and Images from damaged Paw-daw-mu Ceti


Figure- 6 The Ceti after being damaged by flood

Figure – 7 Paw-daw-mu Shwe-bon-myint Pagoda

Documents

Historical Sources in the Stone Inscriptions of Shwe- …€¦ · dictionary at the request of Third Dhammayon Sayadaw U ... Stone Inscription of Bon-San ... with human quarters on