- -- -- - - - - - - -- -- - - -- - - - - - - - -- -- -- - - - - - - - -- -- -- - -- - - - - - - Monuments of Myanmar - 1. Yangon (The End of Strife)2. Shwedagon(a) Architecture of Shwedagon(b) Southern Shrine Hall(c) Western Shrine Hall(d) Eastern Shrine Hall(e) Northern Shrine Hall(f ) Singu Min Bell(g) Tharawaddy Min Bell(h) Sacred Bo Tree(i) Astrology and Planetary Post3. Sule Pagoda4. Botahtaung Pagoda5. Chauk Htat Gyi Paya6. Kaba Aye Pagoda7. City Hall8. Bandoola Park9. National Museum10. The Karaweik Palace11. Htauk Kyan War cemetery- 12. History of Thanlyin13. An old church in Thanlyin14. Kyaik Khauk Pagoda15. Legend of Pada Kingdom16. Kyaik Hmaw Wun Pagoda- 17. History of Hanthawaddy a. Kanbawzathadi Palace and Hanthawaddy Kingdom b. Bayinnaung Kyawhtinawrahta18. Payathonezu19. Kyaik Pun Pagoda20. Shwe Maw Daw Pagoda and its Archi tectural style21. Hinthagone22. Shwe Thar Lyaung23. Kalyarni Sima24. Mahazedi Pagoda25. Hanthawaddy International Airport- -26. Mandalay ( Yadanabon) a. Mandalay Hill b. Architectural formation of Ancient cities in Asia27. Mahamyatmuni (including of face washing and brassfigures)28. Mahalawka Marazein (Kuthodaw)29. Shwe-In-Bin Monastery30. Shwe Nan Daw monastery31. Zay Cho Market32. Pyin Oo Lwin33. Myanmar Puppet34. Myanmar Harp35. Myanmar Lacquerware and Production36. Myanmar Painting37. The Traditional Arts and Crafts of Myanmar38. Inle Lake39. Introduction of BuddhismScript Permission 216/2002 (4)Cover Permission ......................Publication February, 2003Price 2000Copies 1000Cover Sunn Scangraphics89 Pyidaungsu Yeiktha RoadDagon Township, YangonPublishing Daw Mow Kay KhaingCho-Tay-Than Publishing HouseShwe-Nant-Thar, Pale (3)Mingalardon Township, YangonPress Daw Khin Khin WInKalyar Press (02670)152 Kyan Shwe Myaing StreetThuwunna, Thingangyun TownshipYangonDesktop Publishing Compu-Care Computer Group33rd st, Between 85th and 86th st,Aungnanyeikrthar(West), MandalayDistribution U Tin Mg Oo16 Nandawun Lan,Sanchaung South WardSanchaung Township, YangonPhone (01) 510535, (09) 500 7831E-mail frangipaniCmptmail.net.mmmlo-ygnCmyanmar.com.mm Non-disintegration oI the union Our causeNon-disintegration oI national solidarity Our causeConsolidation oI national sovereignty Our cause Oppose those relying on external elements,acting as stooges, holding negative views.Oppose those trying to jeopardize stability oI theState and progress oI the nation.Oppose Ioreign nations interIerring in internalaIIairs oI the State.Crush all internal and external destructive ele-ments as the common enemy.-- Tin Mg Oo (B.A Eng)Licensed Tour Guide1Aspects oI Myanmar Culture Yangon is the most unique of Asian cities and servesas the capital of Myanmar with modern living conveniencesand facilities. Rising to a standard of a city worthy ofinternational recognition was attained only during the pastcentury.History of Yangon dates back to a long period ofover 2,500 years ago. The earliest accounts of Yangon arenever mentioned itself alone but always associated with thehistory of grand Shwe-Da-Gon pagoda. Here in that case,the very first history of Shwe-Da-Gon pagoda can be2Tin Mg Ootraced on the legendary basis only. The place of Yangon wasnamed Paukkrawaddy or Okkala during the life-span ofGautama Buddha and in building of Tigon or Dagon pagoda.Then, it was known as Dagon in later phase attached to theentitle of grand-pagoda. Then for a long period covered to236 years, the names of the pagoda and place were hidden asthe location was covered with bushes, vines and trees. Onlywhen Ashin Sona and Ashin Uttra arrival to SuvamnabhumiThaton in 259 B.C. as a part of Buddhist missionary, thehistoric pagoda and its site were acknowledged.Based on the Mon inscription in 11 century A.D,however, the place was mentioned as Dagon. It was neithera seaport nor a prosperous town of Mon region but a smallvillage on the seaside in lower Myanmar. It might be apilgrim site, but it was only the rural area in those days, andnot comparatively significant upto the 15 century whereasMon monarchies stationed at Martaban (Mottama), Pegu(Bago), Syriam (Thanlyin), and Bassein (Pa-thein) as theirrespective kingdom cities existed at royal cities and famousover-sea trade centres of foreign merchants and travellers.Its importance rose only with the growingpopularity of Shwe-Da-Gon pagoda and comparativelysignificance increased in the second half of 15 century inwhich Queen Shin-Saw-Bu (1452-72 A.D) and KingDhammaceti renovated and enlarged the grand Shwe-Da-Gon pagoda. In the 16 century, Dagon gradually achievedsome reputations and significant as the detailed inscriptionsand informative data about the city were mentioned in therecords of Gaspano Balbi in 1853 A.D and Ralph Fytch in1856-57 respectively who, the latter one was an Englishmanand came to Hanthawaddy kingdom during that period.3Aspects oI Myanmar CultureFrom these records, Dagon was merely a small townenclosed by a wooden stockade around. It was located onthe river-bank and connected with wooden landing, madeof wooden-steps, for trade. There had leograph-figures toguard it and some buildings on the bank. Most of themwere religious buildings such as monasteries and rest-housewith some stalls running straight from the South of river-bank to the Northward direction of Shwe-Da-Gon pagoda(known as Shwe-Da-Gon Pagoda Road now).As a result of strengthening national unity andexpansion of Empire, King Alaungmintaya, the founder ofKonbaung Dynasty and Third Myanmar Empire, conqueredMon region in lower Myanmar, including of Dagon, in 1755A.D. This was a remarkable event and led the small towngrowing to be modern Yangon in history.Supposing his last struggle for national unifyingcampaign, a new city was built and entitled Yangon (TheEnding of Strife). The business centre of European interestsand importances of Mon seaports were shifted to newYangoncity thus the role of Mon seaports were gradually andintentionally faded away in this way. But, the city was rathersmall in size and enclosed by a wooden-stockade with fineteak-posts. That city was limited. Thein-phyu street to theEast and 30 street to the West, river-bank to the South andSule pagoda to the North. Outside the stockade on the river-bank, there were three wooden-wharves of which the largestone was king's Royal Wharf (later known as Godwin RoadWharf and Lanmadaw Wharf now).The town was under the authority ofHanthawaddy's mayor on behalf of the king.Unfortunately, many a number of residences,4Tin Mg Oobuildings and a large portion of wooden-stockade aroundthe port were consumed by a great fire on February 8, 1841.In the later of that year, King Tharawaddy took a royalvoyage to Yangon. He built a new-city on the fresh site(known as Cantonment area later and China-town now). Itwas much better and fortified in a strategic position as itwas far from the river-mouth and out of range from theBritish gunboats.The annexation of Lower Myanmar by the Britishin 1852 A.D caused in building of a new town asAlaungmintaya's Yangon had completely disappeared,whereas Tharawaddy's Yangon had suffered severe damagesduring the Second Anglo-Myanmar war in 1852 A.D. Thearchitectural formation and city-plan were designed to curetheir homesickness and to draw the attention of foreignersfor their interests. The construction-work of a new city wasbegan at once in order to serve the capital of British occupiedMyanmar. The engineer of this constructions was lieutenantA. Fraser who was the Bengal civil engineers from the infantrytroop, with the cosultations of Dr. William Montgomery, asurgeon. As the main roads were crossed at right-angle inblock, assuming chess-board pattern, the city was reputatedas the most beautiful ground-plan in Asia region.The town extended from the river to MontgomeryRoad to the North (Bogyoke Aung San Road now), andfrom Godwin Road (Lanmadaw Road now) to Judah EzekielRoad (may be Thein Phyu Road or I am notsure the changed name). The new Rangoon city was properlarge and roads covered 250' width for Strand and it parallingroads where the road of North-South covered 100' widthi n the mi d of 19 century. It has si nce expanded5Aspects oI Myanmar Cultureand devel oped into Modern Yangon capital with aconstant progress over a century.Nowadays, Yangon is the capital of Myanmar andlocated on the triangle land of Yangon River (Hlaing river)and Bago river, 20 miles inward of the river-mouth, Sule asthe centre of the city. It is the residential-point of foreign-Embassies, UN offices, Departmental Heads and the businesscentre. Once a garden city of Asia, Yangon has reputated forits enriched religious edifices and colonial buildings as it hasmuch more colonial buildings than any other cities in Asiaresulted by keeping apart from the outside world for about4 decades. The harmonious composition of old and new,Orient and Western with strong Buddhist way of daily-lifeand architectural significant never miss to share the mysterioustreasure to everyone.Shwe Da Gon Pagoda6Tin Mg Oo Myanmar is known as "The Land of Pagoda"because any direction you may go, there is a pagoda or thereis no place or mountain without the pagoda. Among themany stupas in Myanmar, it is the elegant Shwe-Da-Gonpagoda that is the most famous and one of the nine wondersall over the world.It is located on the top of the last mountain-spurstretched out from Bago Mountain Range and traditionallycalled "Singuttra hillock". This hill has a high of 190 ft abovesea-level and some 20 miles inward from the mouth of theriver. At the very first vision, it is seen as the solid gold-mould and glittering under the sunshine whereas it is highlyvenerated for years and symbol of perfection to a typicalMyanmar stupa and architectural-formation.The historical background of Shwe-Da-Gon datesback over 2,500 years ago and deeply intercoursed with theappearance of Gautama Buddha in this present world. Here,the origin of that grand pagoda is traced on legendary basisonly and no concrete evidences are found.In the full-moon day of Waso, 103 Maha Era (6century B.C), Gautama Buddha attained Enlightenment andBuddhahood after six-long years strenuous efforts and thenhe resided a week at seven holy places each. At that time,two merchant-brothers of Tapussa and Ballika fromPaukkrawaddy of Okkalapa kingdom, went on trade to Indiaand they were accompanied by 500 bullock-carts of caravan.On the way, they were informed that the OmniscientBuddha had presented in India by a guardian-spirit ofwoodland who was once their relative in previousexistence. On hearing that auspicious news, the two7Aspects oI Myanmar Culturemerchant-brothers were filled with ardent-desire to worshipand turned their direction to Uruvela forest where Buddhahad resided. They paid homage and offered honey-ball andother cakes called Kywet-Kyit, then they asked the Buddhafor taking two-refugees; (1) I go to Buddha for refugee (Itake refuge in Buddha) (2) I go Dhamma for refugee (I takerefuge in Dhamma) as there was no Buddhist Order or monkthen . Finally, they requested to the Buddha to havesomething for veneration. The Lord Buddha had his headshaved and handed the eight-strands of hair-relic to them.Thus, they happily started their return by marine. On theway, they faced many a difficult and danger. At last, theysuccessfully came back to the jetty of Hapinn. KingOkkalapa had already acknowledged about the hair-relic inadvance and had himself sank upto the neck-deep of watersurface for receiving the relic. It was accompanied with agrand pomps and thousand of military leaders. Thus, thejetty came to be known as Botahtaung which meantThousand Military leaders.Then the king and people of Okkalapa searched forSinguttra hill and dug on the summit. Coincidely, the three-relics of previous Buddhas were unearthed. After sometimesof veneration, the hair-relic of Gautama Buddha togetherwith the three relics namely the staff of Kakusanna Buddha,the water-dipper of Konagamanna, and the lower gourment-robe of Kasappa Buddha, were enshrined inside theunderground relic-chamber (Dar-Tu-Ga-Ba) measured in 44cubics high (66 feet), wide and long. That was filled with somany precious-stones and enclosed by set of mechanicalautomations around.The ceremony was held at tide-up on Wednesday,full-moon day of Tabaung (March) in 103 Maha Era. From8Tin Mg Oothe centre of the relic-chamber, the gold, silver, tin, copper,iron, marble and ironed-brick stupas were encased one afteranother upto a height of 44 cubics (66 feet) on completion.As of being enshrined with three previous relics, the newly-built pagoda was called Tiguba in Pali-Literature meant theplace where the three relics were unearthed. Later it waschanged Ti-gon-ba to Da-Gon.Later, the pagoda was hidden underneath the bushesand grave of vines for some about 230 years, and there wasno trace on records. Only when Ven-Ashin Sona and Uttracame to Suvamnabhumi Thaton in 259 B.C, the Shwe-Da-Gon was recovered and came into public-veneration. Thatwas clearly mentioned in Mahavamsa (The Great Chronicle)of Sri-Lanka.After that, the records and evidences were confusingto everyone. During the reign of king Banya U (1369-1385A .D), the founder of Second Hanthawaddy kingdom anddynasty, he rebuilt the Shwe-Da-Gon upto a height of 84feet. Onward, the successive Mon kings practised for thepreservation and conservation to Shwe-Da-Gon pagoda.During the reigns of Queen Shin-Saw-Bu (1452-1472 A.D) and king Dhammaceti (1472-1492 A .D), the pagodawas enlarged upto 302 feet and gilded with pure-gold theweight equal to their respective body-weights. Thereconstructions were recorded on 3 stone-slabs in details.These stone-inscriptions are the very first concrete evidenceson Shwe-Da-Gon's history and could be seen under thesheltered-house at the North-East corner on the pagodaplatform.Finally, king Sin-Phyu-Shin of Inn-Wa in 1774 A.D, raised the pagoda to its' present height of 326 ft (99.6metres). By then it was more or less fully transformed into9Aspects oI Myanmar Culturethe magnificent spectacle that is what we see in presence.Now, the elegant Shwe-Da-Gon has a pagodaplatform of 900 feet from North to South and 700' fromEast to West, enclosed by a massive wall around with fourmain-shrine halls and covered stairways in cardinal points.Though, it has been suffered many a natural disaster; at least14 times of serious earthquakes, it is still standing fast amidthe spacious platform and high-plinth. The whole platformis inlaid with white and black marble-slab. On the platform,over a hundred of rest-houses, pavilions, prayer-hall are facingto the central pagoda and surrounding which are beautifullydecorated and crowned by Pyatthats, pyramidal tiers ofdecorative-roofing. Their interiors contain Buddha-imagesand decorated with mural painting portraying the differentepisodes of Jataka-stories and Buddha's life-stories. Theirdoorways and spandrils are adorned with beautiful wood-carving in floral designs. Some of the biggest of them, as inthe main-shrine halls, are gild-columns studded withcolourful glass-mosaic. No better living testimony to be seenthe architectural and constructional capabilities of Myanmarancient pagoda builder as Shwe-Da-Gon attains the standardsymmetry and axial balance. Thus, Shwe-Da-Gon is itself amuseum of Myanmar traditional ten arts and crafts as wellas the centre for souvenirs such as toys, drums and musicalinstruments, ivory-wares, silver wares, mother-O pearl,books on culture and religion, papier-mache mask and somany items, stalled along the covered stairways. Among thefour-covered stairway, the southern one is the mostcommon. There are lifts, except for the West whereas theescalator sets for the convenience of old-age and tired pilgrims.10Tin Mg Oo Glittering under the sunshine and assuming as if thesolid gold-mould, this is, one of the nine wonders over theworld, grand Shwe-Da-Gon pagoda and no one passesthrough Yangon without a visit to that pagoda in order towalk around its' platform, admiring the excellent architecturestyle and shrine as well as pavilions encircling the centralstupa.As of having all the essential features of Myanmarstupa, it has reputated a perfect architecture and as theexcellent model of Myanmar stupa whereas Shwe Zi Gonin Bagan is the prototype, the smoothing out to contourhas gone much more further and there is a smooth continuousalignment from the base upto the crowning-point.From the architectural point of view, Shwe-Da-Gonis solid and cist-type stupa, which has considerably developedin the shape from the great Sanchi stupa in Madhya Pradeshabout 40 miles away from Bhopal province and anintermediate form of Thuparama stupa in Anruadhapura ofSri-Lanka, regarding the oldest stupas in the respectiveregions. The construction of a stupa was clearly mentionedin one of the 74 translation scripts by the learned Chinesemonk Xuanzang (620-645 A.D)."The Buddha took his three clothes, folding each oneinto a square and piled them on the ground starting the largestand finishing the smallest. Then, turning-over his alms-bowl,he placed it on top of them and setup the staff upon the whole.Thus, he said, is a stupa made".This mentioned us not only the three basic elementsof a stupa but also the form which these should be a square11Aspects oI Myanmar Culturebase (The folded robes), a hemispherical dome (The invertedalms-bowl), and a pole like spire (the staff ).Based on this account, the three basic elements ofShwe-Da-Gon could be studied vertically from the base toits apex, the stupa appears impressive by virtue of differentsections in harmony.The stone-wall with gates in all four cardinal pointsof great-Sanchi stupa and the four shrine-halls of Thuparamapagoda are composed in that grand Shwe-Da-Gon pagodain a new-scene, the four main shrine-halls facing the entrancein cardinal points against the central base.The circular three terraces of Sanchi stupa istransformed into octagonal in form with projections atcorners in Shwe-Da-Gon whereas the terraces of Shwe-Zi-Gon in Bagan are high squares. There is a peculiarity in theoctagonal terraces of Shwe-Da-Gon pagoda; while the four-sides of cardinal points are straight edges, the rest four-sideshave serrated edges. In the rite so going around the venerableobject is kept on the right and the circumambulation is madein clockwise position, representing the motion of the Sunin reality. Then, the four-cardinal points are denoted withthe four main events of Buddha's life; The East = Nativity,The South = Enlightenment, The West = Turning of theWheel of Law (Dhammasacca) The North = EnteringParinibbana.Above the terraces, there rises an octagonal form ofstructure, shit-myaunt in Myanma Language means eight-turning at the corners. The boldness of abbrupt-change fromthe light-terraces to the high hemispherical dome in Sanchistupa and from the high square terraces upwards to themassive-dome in Shwe-Zi-Gon are changed in Shwe-12Tin Mg OoDa-Gon where the octagonal terraces with projections atcorners through clear octagonal structure recedes to thedome-shape in alignment harmoniously. Thus high-squarebase and octagonal-terraces, a feature of beautiful transitionwhich occurs in such Mon pagoda as Shwe-Maw-Daw atBago, may be regarded as the peculiarly of Mon architectureand lower Myanmar style.The dome of Shwe-Da-Gon pagoda is nothemispherical like that of great Sanchi stupa, but flares atthe base, assuming the form of a bell. The convexity ofChinese temple and the concavity of India are at the baseand the upper end of bell-shape in Shwe-Da-Gonrespectively, sharing the effect of good-looking. This isencircled by a chest-band in the form of turban twisted fold,it's middle, forming two different-parts in one structure;the above part of the girdle or chest-band is called The Beik=The shape of upturned alms-bowl whereas the lower belowof the girdle is called Khaung-Laung of bell-rim which isconnected to the base by a series of five concentric rings orcircular-bold, kyi-wun in Myanmar pronunciation. In theupper part of bowl is ornamented with a decorative hanging-flower, taking the shape of two pairs of volutes and pendantshaped like a banyan leaf.The simple spire and an umbrella of 3 tiers at Sanchistupa is here largely changed in many a extra parts in thespire of Shwe-Da-Gon in it's structure and theme. The conicalspire is divided into four-parts, the lowest part at the base ofcone takes the place of square harmika at Sanchi stupa andThuparama, in the form of seven irregularly spacedconcentric-rings called Baung-yit in Myanmar = protuberantcoils. The second part is reminiscent of the double-layerslotus, an upturned lotus on an inverted l otus,13Aspects oI Myanmar Cultureserved as the pedestal for sacred Buddha images. Lotus oftenrepresents to symbol of purification and omniscience. Thedouble-lotus on the spire is encircled in the centre by a ringof spherical boss or glass-globes and each lotus bares twolayers of petals; The kya-yin = lotus in a gracious-structureand The kya-nu = lotus in the form of tendency-manner.This structure of lotus is always associated with idea ofsupporting foundation of the universe as well as suggestionof the Buddha in the Samyutta Nikaya; the lotus is born inthe mud, full grown in the water, rises to pass-over so theBuddha surpasses the world and is not affected by the boundof the world.The third part is bearing in the shape of elongatedteardrop, called banana bud and the last and uppermost ofthe spire, the crowning section of the pagoda is in the formof seven-tiered spire and called Umbrella-section, a properorientation of the king's diadem or crown, is classified intothree various elements; the umbrella, the weather vane andthe diamond orb. The umbrella is made up of sevenconcentric tiers in a conical-structure, portraying the sevenmountain ranges, which encircles the world Mt. Meru asthe centre of universe in Buddha's cosmology. The weathervane is in a triangle-shape and for the perching-stand of holy-bird such as Hansa, bat which always indicates the wind-direction in encircling of the central pivot. The diamond-orb recounts the symbolic meaning of adamantine andindestructible knowledge with which the Enlightenment isachieved and ignorance is absolutely rooted out.Over all, the three basic-elements, the base, domeand spire, the architecture formation and theme of grandShwe-Da-Gon is differed from the great Sanchi stupa, the14Tin Mg Oooldest Buddhist stupa and one of 84,000 stupas built byKing Asoka in 3 century B.C. certainly, the emphasis at greatSanhi stupa is on the distinctive hemispherical dome, calledAnda-egg, but in the Shwe-Da-Gon, the emphasis shifts tothe spire which is merely adjunct to the dome in Sanchi andthe smallest part but the richest-section crowning the entire-stupa so the original meaning of protection and royalty of itis lost and is meant the symbol of power and supremacy atthe topmost. The conical spire becomes dominant in Shwe-Da-Gon and the transformation of harmika from a squareto a circular form, the flaring at the base of dome makes thewhole-stupa assumes a conical-shape, not in cyclindrical-form. The remindful relic mould is transformed as Mr. Meru,the world mountain and centre point of the world axis. TheShwe-Da-Gon is elegant and tapering into the sky whileShwe-Ze-Gon in Bagan is the symbol of massive and boldin structure. Among the 4 covered-stairways of Shwe-Da-Gon,the Southern covered-stairway is the most common one,enriched with beautiful legendary figures and stalls from thevery base upto the top end with some cutting-roads on itscourse. At first, the gigantic leograph on both sides are sucha high and boldness to guard the pagoda and facing todowntown area to the South which were erected on the spotsof the old for about some years ago by the architect U MyaThein Nyunt. Then, the legendary-figures of weik-zarsupernatural beings and mandrake are carved overhangingin stucco on the arch of naive to your-right.15Aspects oI Myanmar CultureAt the uppermost the connecting passage of stairway andpagoda platform, there are 22' long crocodile in downwardposition on both sides. The base underneath the jaws ofthese figures, there has an ogre head in semi-relief each whichwere built in 1841 by king Tharawaddy on his royal visit toShwe-Da-Gon.In front on the topmost of pagoda platform, that isthe Southern Adoration Hall or Hall of KaunagamanaBuddha. Similar to the rest three, the hall is against thecentral-plinth and opened entrance to the covered-stairwayon the South. Noticably different from the other shrine-hall, the Southern. Adoration Hall has one opening onlyand the brick-base is in downward "U" shape with a pathwayto go-through the central-niche covered to all 3 sides. Thus,the space is less than other three but the columns in beautifulglass-mosaic of traditional floral-designs, the iron-beamedarch-pediment are seemed more beautiful. The main hall iscrowned by 7 tiered spire with 5 tiered spire on both-sides.At the entrance, the mythical creatures of 2 Pyinsa-Rupasand devas are stuck on the spandril of beautiful flora andscrollwork carving. Inside the hall, the 4 massive columnsare decorated in glass-mosaic and support the ceiling of fine-teak-work and the upper structure. On the brick-base in allthree-sides, more than 40 of Buddha-images in various sizesare placed respectively and majority in Bhumiphassa mudra.They are made of marble, alloyed metals and bricks. In thecentral niche, the Buddha-image is cast of alloyed metalsand in corona with kingly-costume, Magaik and Salwe inMyanmar language. The central niche with small one onboth sides are in the stucco-carved decoration of pinnaclesand celestial being in floral motifs.16Tin Mg OoThere are also Buddha-images placed on the thronesmade of hardwood and carved beautiful lotus-flower andpetals.In fact, the covered stairways, the adoration hallswith respective Buddha-images in all 4 cardinal points arededicated for about 160 years ago by king Tharawaddy onhis royal-visit to Shwe-Da-Gon and Yangon in 1841. Thatwas the last visit of the monarch in independent lower.Myanmar as the Second Anglo-Myanmar war broke out in1852 and caused lower Myanmar turned as a British colony.By the passing of times, Shwe-Da-Gon has suffered so manyeffects. Finally, All round renovation projects were laid downto preserve the edifices of Shwe-Da-Gon. One of the 33projects of renovation, the Southern covered stairway andthe adoration-hall were largely renovated in typical Myanmardecoration arts and architecture-style with moderntechnology in 1990s.Thus, the golden-spires of covered-stairway andshrine-halls, the beautiful decoration arts of typical Myanmararchitecture are added a vast collection souvenirs, religiousliterature, masks and toys, arts and handicrafts items lead asthe centre of tourists and souvenir for years. The Shwedagon Pagoda is one of the great wondersall over the world. It was built by King Okkalapa over 2500years ago. It is located on the Singuttara hill. Shwe meansGold and Dagon means former name of Yangon. ShwedagonPagoda is also, called the pagoda of four relics (Le Zu DatPon Shwedagon) because the walking staff of Kakusanda17Aspects oI Myanmar CultureBuddha, the water dipper of Konagamana Buddha, abathing-robe of Kasapa Buddha and eight-strand hairs ofGaudama Buddha are enshrined in this pagoda.There are four stairways of the Shwedagon Pagodaplatform. They are Eastern entrance, the Western Entrance,the Southern entrance and the Northern entrance. On theplinth, the Eastern adoration hall represents the KakusandaBuddha the Southern adoration hall represents theKonagamana Buddha, the Western adoration hall representsthe Kasapa Buddha and the Northern adoration hallrepresents the Gaudama Buddha. Among these shrine-halls,I emphasis "The Western Shrine Hall of Shwedagon Pagoda".Opposite the Western stairway is people's square and people'spark. If we visit the Shwedagon Pagoda from Westernstairway we can use either by an escalator or by the steps.The Western stairway, the long stairways, was built in 1935.At the top of the Western stairway is "Two-Piece Tazaung"which was built with the proceed of a daily collection oftwo-pieces (or) coins from each shop of the Theingyi Market.In the two-piece tazaung, pilgrims can see the goodlacquered columns and broad steps. The beautiful figureson the freeze of the Western porch are guardian spirits. Atthe opposite of the tazaung is Western shrine hall (or) KasapaBuddha adoration hall. King Singu donated four Buddhafigures for all shrine halls.The Western shrine hall is located between the twoplanetary posts of Thursday, in front of Two-Piece TazaungHall. Insight the Western Shrine Hall, there are 20 pillarswith beautiful glass mosaic and 4 larger columns aredecorated with traditional floral designs. The exterior shapeis made with Myanmar traditional designs and the roof is18Tin Mg Oomade of teak and it has a seven-tired spire. It is alsoembellished with iron and metal foliage and floral traditionaldesigns. In other pavilions and shrine halls, each roof has aseven tired spire. Myanmar usually uses odd numbers like3,5,7,9,11 etc.The Kasapa Buddha image is inside the huge nicheof this shrine hall. The West adoration hall was built in 1841but was destroyed by the great fire of 1931. Before the greatfire, four Buddha images were made up of five kind metal(gold, silver, brass, iron and lead). After the fire, the thirdBuddha, Kasapa Buddha image was replaced by marble stonebecause the alloyed image was melt down on that fire. ThenewWestern shrine hall was renovated by the association ofTheingyi Market shop owners.Outside the niche of the Kasapa Buddha, there arefour Buddha images, 14 small Buddha images and a smallstanding Buddha image on a lotus petal. Expect for thestanding Buddha, all these Buddha images including that ofthe Kasapa Buddha image are all represented in theBhumiphassa Mudra. It means Buddha witnessed the earthgoddess by touching his hands to the earth. Only monkscan go near the huge niches of shrine hall.In front of the images is an iron shelf. Flower potsare put on the shelves. Pilgrims must not allow to lit thecandles and incense sticks in the shrine halls in order to avoidfrom fire. Pilgrims put flowers in flower pots as Buddhistsbelief that they will be beautiful and clean in their nextexistence. Pilgrims go into shrine halls to meditate, to tellingbeats (or) to say prayers. Donation boxes are in shrine halleither. These donation boxes are to offer golden robes,electricity, cleaning, water and miscellaneous expenses etc.The Western shrine hall had been suffered for years19Aspects oI Myanmar Cultureby many effects and renovated successfully by will-wisheddonors along its' history. In 1900 A .D, U Aung Gyi andDaw Saw Nyunt from Pazundaung township in Yangonrenovated that shrine-hall. They also set up 2 lithicinscriptions (stone-inscriptions) in front of the opening tothe southward; one to the left and the rest to the right. Atthe left stone inscription, English and Myanmar characterscan be seen on both-side whereas the right one is coveredwith four languages of English, Hindu, Myanmar andChinese on one face only.After doing meritorious deeds, Buddhists strike atriangular going. In Myanmar it is called "Kyi-Zi" and reciteblessings and sharing merits for beings in 31 abodes. Afterthat, they themselves say "Sar du" or well done three times.In this Western shrine hall, the Kasapa Buddha is robed.This robe was donated by female weavers during the Full-Moon Day of Tazaungdaing (November). During theTazaungdaing Festival, timely-woven robe competition isheld at the Shwedagon Pagoda every year.Many people come to the pagoda plinth and adorethe Lord Buddha and Pagoda, during the festivals days, full-moon days, holidays and Sabbath days and holidays. I hopeyou will get some knowledge about the Shwedagon Pagodaand beautifully decorated features of Western Shrine Hallof Shwedagon Pagoda. The meaning of Shrine-hall, called Ta-zaung inMyanmar language, is a place where the spacious spot is usedfor adoration, meditation and meritorious deed facing withan open-entrance to the covered stairway in respectivecardinal-point.20Tin Mg OoAs far as we could trace the history back, the Easternshrine-hall was erected by king Tharawaddy in 1841 A.D. Itwas crowned by a seven-tiers spire. Some 28 years later, thewill-wished donor of U Kalargyi from Pazundaungrenovated to repair the old damages. As the Eastern shine-hall was consumed by a great fire in 1931 AD, Board ofTrustee had reconstructed it again and reopened for publicveneration in 1968. Very recently, the Eastern covered-stairway and shrine-hall was largely renovated in 1990s so asto cure the damages by the weather and other ravages. It wasone of the 33 special-renovation projects of the grand pagodain 1990s.In a common scene, there are many Buddha imagesin various sizes rested on a man-height brick-base on bothsides. Between the two brick-bases behind the iron-shelvesand fences, there is a path leading to the central-niche wherethe first Buddha to this present world rests in cross-leggedposition.This is represented to Kakusanda Buddha and madeof alloyed metal.The significant feature of that image is noticablyturned upward in the Varada Mudra which means that theBuddha has shared nothing but hand-position called Mudrain Pali Language. The right palm of this image is his blessingto all living bodies and to grant the pilgrimages and devoteesfree from worry. So the large 4 Buddha-images in front ofthe central-niche are in cross-legged position and the samemudra of Varada like the main Buddha-images. These madrasare seldom seen and can now be seen at the Eastern shine-hall only, no else- where on the pagoda-platform of Shwe-Da-Gon.But if you count from the right to the left, the21Aspects oI Myanmar Culturehand-position of the second image is different from others.The left-palm is resting on the lap whereas the right-palm isturned downward and the fingers of it touch to the groundwhich is the most common mudra in Buddha's images inMyanmar and it is called Bhumiphassa mudra meaning thatBuddha called upon the witness of earth-goddess to asserthis perfection in previous existences and enlightenment whenthe evil-demon Mara came to rival for the possession of theAparajita Throne. Only when the earth couldn't bear thefrivolous talking and lies of the Evil-One and when it led toa serious earthquake so Buddha had Mara ran away. That iswhy, this Bhumiphassa mudra is the symbol of supremewisdom and also it represents triumph over difficulties aswell as over rival enemies.Then, the big-columns of the shine-hall are decorated in beautiful glass-mosaic and traditionalfloral pattern whereas the ceiling is set in tessellate ofgeometric-patterns and floral-designs. If you take a careful-look, the spandril and overhanging flower motif are seenalso to be beautifully decorated. One of the interesting worksis that the symbol of peacock is portrayed in metal carvingand emboss. In Myanmar, the figure of peacock representsto the "Sun" and the symbol of rabbit represents to the moonthese symbols mean Myanmars are descendents of Sandha-Thuriya dynasty. On the other hand, peacock is the symbolof East and meant victory and courage whereas rabbit is thesymbol of the West which means to peace and tranquility.The main shrine-hall is crowned by an odd-numbered tiered spire with an umbrella adorned with gold-bells and precious gemstone. Here, Myanmar Buddhistbelieve that odd-number bring them good-luck and better22Tin Mg Ooresult. For your charity, the donation-boxes are waiting andflower vases are looking forward to the offering of prettyflower of blossoms by the pilgrims. Shwe-Da-Gon itself isthe noblest place and most venerated pagoda in Myanmarso the pious Buddhists and well-wished donors erected anumber of religious edifices and images, even some mythicalfigures on the pagoda platform of Shwe-Da-gon in courseof the time. That is why, the grand main pagoda andenvirons of Shwe-Da-Gon form the museum enriched withMyanmar traditional decoration art and handicrafts such asexcellent architecture, sculpture, mural-painting, smitheries,glazed-plaques and so on.On arrival to the circumambulating-path of pagodaplatform, there is a interesting figure a few steps from theTuesday planetary post. It is called Brahma-thar-Paik inMyanmar language and meant the Brahma-figure embracingthe baby in it's breast. According to Buddha's cosmology,there are 31 planes and the Brahma's realms are 20 in numberand one reaches the top of the 31 planes in vertical existence.Brahma is a person of superior celestial being. Some couplesbelieve that praying at the figure will get a boon for giving-birth a baby as a result. Thus, anyone or couple who have anardent desire for the baby, come to pray at this figure.At the corner of Saturday planetary post, there is apavilion on your left. It is beautifully decorated havingreclining Buddha-image in 26' long and 4' high. That wasdonated by Rakhine-merchant about 6 decades ago. By this,there are two figures inside a glass-sealed chamber. One isthe Grandpa or Bo-Bo-Gyi, which is believed to be theguardian of the pagoda and he is to fulfill the wish after youpay vow-down and praying. As a vision, it has a23Aspects oI Myanmar Culturepile of lower-garments and shawls over the neck. The restone is the figure of Sakka which is the most commoncharacter and custodian of Buddhism. He is the ruler oftwo lowest abodes in 6 celestial-planes and he is believed tobe the chief over all 37 spiritual-beings in Myanmar. Then-turning to your right and stare up the upper terrace, a figurein royal-costume with a height about 2' could be seen at thecorner hanging back to the upper pyitsaya or terrace. That isthe figure of king Okkalapa who was the very-first founderof the grand Shwe-Da-Gon and the son of legendary parentSakka and Miss-Mangrave so also the figures of Sakkacelestial king and Miss Mangrave can be appreciated enjoyedat Rahu corner hanging from the first-terrace similar heightto the former one. In dealing with these three figures, thelegend says that; the pretty lady was born from the mangravetree and brought up by the care of a hermit. As she wasgrown up, she was more beautiful and graceful, may be noneto second in beauty and graciousness. On seeing her amazingbeauty, Sakka could not help himself forgetting but fell inlove with her. Then, Sakka descended from Tavatisa tohuman abode and she gave-birth to a child later. That wasno one but king Okkalapa, the founder of Shwe-Da-Gonpagoda over 2500 years ago.Passing over the Rahu planetary post, there is abeautiful formation of asterism at the opposite of a halltoward the North. This place is called wish-fulfilled land orVictorious Spot (Aung Myay in Myanmar language). If someone kneels down on it and prays by paying homage to facingthe main stupa, the wish will come to true very soon. As aresult, this place is mostly covered with crowd of people,even under the intense-heat in mid-day.24Tin Mg OoIf you want to see the concrete evidences on thehistory of Shwe-Da-Gon, you have to pass by the Naung-Daw-Gyi pagoda until you come close to the North-Eastcorner of the enclosured-wall. There are three stone-inscriptions housed under an opened pavilion. There wasrecorded the renovation of Shwe-Da-Gon pagoda in detailand erected by king Dhammaceti (1472-92 A.D). Theinscriptions are written in 3 languages of Mon, Pali andMyanmar. Those Who come to Myanmar will be charmedand enchanted by the wonderful, magnificent and breathtaking sight of golden pagoda all over the country glitteringunder the shining sun, Among them, Shwe-Da-Gon pagodais the most famousThe main body of the pagoda is rounded by 64satellite pagodas and four main shrine halls at four cardinalpoints. The main Shrine halls are usually made up 5,7,9, oftiers crowned by a hti (umbrella section) on the top. Thefour shrine halls are differed from one another in artisticdetail and decorative forms .The northern is shrine inserration facing to the head of northern covered stairway Ithas four roofings, arched by a spire or hti.The pyathat in the mid or the central roofing iscrowned by a nine tiers spire and surrounded by 3,7 tieredsmall pyathats 2 on its sides and one in the front. The tiersare decorated with pinnacles of peacock designs and floralmotifs. The ceilings of the walls are decorated withrectangular and square patches of fine glass-mosaic with gildedfringes. In the mid of the floral design hanging down25Aspects oI Myanmar Culturefrom the ceiling are figures in relief depicted to the episodesin the life of Gautama Buddha.The shrine is against the stupa to the back and openedto the rest of three-sides with a few steps each, rested on asquare brick formation. Except for the entrances in 3- sides,the hall is fenced by waist height iron-bars and lattics andsupported by 24 big columns inlaid with colorful glass-mosaic and beautiful woodcarving in floral patterns. Butthe columns are not completely covered with these decors.Part of the posts, 2 or 3 feet from the bottom is leftuncovered any glass- mosaic ,but bare in painting yellowcolour when the floor is laid reddish-brown stone slabs andwhite- marble. In the central niche is a sitting Buddha imagein Bhumiphassa mudra of Gautama Buddha in royalcostumes. This image has wide -opening eyes and smilingface . That is seemed to share and bless the worshipperscompassionate and comfort cast out from bronze in carlingyellow- robe. The niche is decorated in stucco pinnacles andfloral patterns at the entrances front either. That image isilluminated inside by electric Lights, when it is sealed with atranslucent glass behind the locked iron door with bars.There are a smaller niche both sides of the centralniche in the massive back wall and interior of these are simplydecorated with white stone alibis and held a Buddha imagein cross-legged position each. Right in front of the centreniche is a space for worship which is only for monks butnot for laity. On both sides of that pass are various sizes ofBuddha- image in downcast eyes on a series of brick rows.They are gilded and in earth-touching position(Bhumiphassa mudra). On the extreme left, a standingBuddha image with the gesture of great compassion. There26Tin Mg Ooare also niches on the two side-walls decorated in glass-mosaic. Each side has images with 4 niches in 4 rows,totalling to an amount of 32 for the two sides. There areimages rested on 2 terraces in sitting positions. More thanthat some flowerpots or vases enriched with colourful flowersin varieties will make you delight and some donation-boxesare asked to the pilgrimages charity for eternal journey bymeans of these cash-donations, all round renovation andmaintaining charges are consumed for centuries. In India and Ceylon, almost all the temples havebeen decorated with different bells for their meritorious deedsand in western countries the bell sound could be heard fromall the Christian church. They strike the bell for their servicesas well as for the funeral services. But in our Myanmar, thebell sound means sharing the merit to every one and sweetsound of bell will give real peace and ecstasy. In presence,the largest bell in the world is located at the Red Square ofMoscow in Russia with 121 tons weight. The second largestbell of the world and the biggest bell in Myanmar is Mingunbell, situated in Mingun about 11 km from Mandalay, onthe Western-bank of Ayerwaddy river.King Sin-Phyu-Shin, father of king Tharawaddytried to donate the best his life-span but he failed as heassigned to his minister of bronze, Pyinnya Deva and took areturn to his residential point. It was in the reign of kingSingu, his son, the casting of bell was fully succeeded andthen ceremonially dedicated the bell to the north-west27Aspects oI Myanmar Culturecorner of Shwe-Da-Gon pagoda in 1778. The bell wasentitled "Maha Gandha"in Pali word; Maha means betterand Gandha means audio-wave that the bell can release asweet audio wave The bell can be portioned into 3 parts(1) Body of Bell (2) Inscription (3) Lower edge of the bell.The measurement of the bell is 3.5 metre height, 0.3 meterthick and 24 ton in weight.On the top of the bell is placed the figures ofleographes on both sides of the hook and celestial being aswell as makaras (Sea-monster). A twelve- lines bell inscriptionis still visible and shows the wish and purpose of the donor.After the first Anglo Myanmar war in 1824, the Britishcaptured lower Myanmar and the Singu Bell was taken awayto England as a trophy but it sank into Yangon river. Onapproval of Queen Victoria some years later, our Buddhistcould manage to salvage the bell by mean of tie a bamboo-raft during the tide-down, when the tide was up, It wasautomatically afloated on the water surface so it was easilydrawn back and sent to its former spot inside the pavilionof U Tho Gyi, may be the original donor of it and U Shwe-Ni and Daw saw renovated in wood on the old buildingbehalf in 1911 A.D. The biggest bell on the pagoda platform is kingTharawaddy bell. The practise of bell donation started duringPyu period in 1 century A.D, but some scholars assertedthis custom was introduced to Myanmar in the reign ofking Anawrahta of Bagan dynasty in 11 century A.D.This bell was cast in 1824 the year in which the firstAnglo- Myanmar war was broken out and practical28Tin Mg Oodonation to Shwe-Da-Gon pagoda was occurred in 1841A.D. This bell was officially titled MahaTi Sadda Ghandameans three distinctive sound or great sound bell. The weightof the bell is 42 tons or 2594 vises and 24.2 inches incircumference, Diametre at the mouth is 78, with a heightof 8 feed and 1.5 thick.,It is hang on a large iron beam supported by twobig columns about 1 foot thick, housed in a pavilion to thenorth east corner of Shwe -Da-Gon platform, The handle isornamented with mythical creatures of two celestial beings,two fire breathing dragons, two manusihas and fourPyinsarupa. Manusiha in Pali language means Manure tohuman being and Siha for leograph thus the figure is comeout by the combination of man in the former part and lionbody in the hinder part to be a complete figure.So also, Pyinsa Rupa is not Myanmar but Pali Pyinsamean 5 and Rupa means physical appearance that themythical creature of 5 animal combination in harmoniousbeauty. They are (1) The tusk and trunk of elephant (2) Thehead of lion (3) The antler and the legs of deer (4) Thewings of the Hansa bird (5) The body and tail of gudgeon fish.On the other hand, Pyinsa Rupa the striking feature of Myanmardecorative art denotes to winged, land and water creatures, italso represents the meaning of being active and alive. PyinsaRupa is the most significant figure in that pavilion. The ceilingand some portions are decorated in floral pattern by glassmosaic. At the top of the bell is gilded motif and three ringson the body of the bell seemed to be girdle which expressesfullness, strength and glory. The bell inscription in Pali andMyanmar is about a hundred line. These Line are serially29Aspects oI Myanmar Culturenumbered and divided into four by bordering row of floraldesign 23 line in section 4. From the very beginning up to28 line are written in Pali language and the rest of verses aredone in Myanmar lettersThe bell inscription usually mention about thedonor, cause of donation, list of donation, time andcircumstance, purpose of donor. Though having many apurpose, the main intention is to enter the unconditionedstate of nibbana ,cessation of suffering. All the Buddhas had attained Enlightenmentunderneath the respective shady tree and that tree only couldbe regarded the sacred Bodhi or Bo tree as under which theBuddhisatta won over Mara and became a Buddha. Theword "Bodhi" in Pali language means Omniscience,Enlightenment or Supreme Wisdom.The Bo Tree is believed to possess significant powerand could divert the direct of violent storm, whirlwind andstorm wind .According to the Jataka story, Gautama Buddha,on request of his cousin Ananda, allowed to venerate theBo Tree on His behalf. Thus ,Bo Tree is regarded to be thePariboga-cedi or a sacred object of worship in Buddhism.The Bodhi Tree and banyan tree are, in fact, differedone another in their detail appearances as the leaf of Bodhias larger than banyan and shape is similar to that of human-heart then the top of Bodhi leaf is longer and taper thanbanyan. Botanically, Bo tree is named ficus Religiosa andknown to Myanmar Nyaung Buddhahe That is a big shady30Tin Mg Ootree and grown in the tropical countries like Myanmar, India,Nepal and Sri Lanka. The Maha Bodhi tree can be viewedin the precinth or close to pagoda all over Myanmar. Thereare grown out of seed or sapling from Buddha-Gaya in Indiaor Sri Lanka. The earliest historical evidence of transplantingBo Tree in Myanmar was found in the reign of kingNarapatisithu (1173-1210 AD) in Bagan dynasty. One ofthe venerable monk, Ashin Maha Kassapa went to Sri-lankaand brought back seeds of Bodhi tree which were planted inthe precinth of monastery donated by Ohlon Wungyi,located to the South-East of Inn-wa Royal Palace.The planting of Bodhi tree in Myanmar continuedto modern period. There are three Bodhi trees on the pagodaplatform of Shwe. Da-Gon. At the top of the landing fromthe lift-building to the South, there is a Bo Tree to the rightwhich is fortified by an octagonal brick-form at the baseand a Buddha image in cross-leg position is set underneathit .That is to the south-east corner of the main stupa andwas planted there by the Head monk Medat Sayadaw onhis return from Buddha-Gaya in 1215 B.E, about 150 yearsago. The other one is situated to the northwest corner andgrown on 4 th January 1948, the Independence Day ofMyanmar.The water-pouring ceremony to the foot of Bo-treeis held annually in The full-moon day of Kason in whichGautama Buddha was born, attained enlightenment andentered to Parinivanna.Thus Bo-Tree, the symbolize veneration object ofBuddha is important and noble to a Buddhist.31Aspects oI Myanmar Culture Everyday living in Myanmar is something strangeand really different from the Western and in Myanmar life,as a part of culture, the primary knowledge and importantsector are (1) knowing the day one was born (2) the soundsthat particular day represent (3) the day numbering and (4)the symbolic figures of the days. As a matter of fact, thesepoints can be categoried in a chart as follow;Day Sounds No Symbolic-figureSunday Ah 1 GarudaMonday Ka,kha,ga,gha,nga 2 TigerTuesday Sa,hsa,za,zha,nya 3 Leograph (Lion)Wednesday Ya,la,wa 4 Tusked ElephantThursday Ph,pha,ba,bha,ma 5 RatFriday Tha, ha 6 Guines-pigSaturday Ta,hta,da,dha, na 0,7 DragonRahu Ra, la 8 Tuskless Elephant32Tin Mg OoMost Westerners seldom care to remember theirbirthday though they are quite sensitive about the date ofbirth and generally celebrate their birthday party somehowas far as they possibly care.But almost every Myanmar knows their birthday.In fact, the first thing to do on giving birth a child isconcerning about to record a horoscope for newly born babyand parents ask their children to remember their birth dayand name which are commonly believed to have a relationshipto one another. Even adults would often figure out whattheir birthday in talking about their health and wealth.Majority of Myanmar people have a practice ofnaming-system based on the sounds of the birthday for yearsand no need to inherit the father-name. Thus, the naming-system in Myanmar is liberal and bilateral kinship system.That is nothing but for the sake of the baby only. Thispractice experiences us knowing the birthday of a person byseeing the initial sound of the name at once and there isexception to those who don't follow it by choosing nameson his or her taste.There is a common concept that the planet underwhich a person is born, can influence the life and destiny ofthat person and it is the fundamental indication of thatperson's character, attitude and destiny. When two personsknow each other's character by their birthday, they are morelikely to get along better, understanding and forgive eachother when and where necessary.This is an essential knowledge and principle rite forevery Myanmar who wishes to converse his better conditionin a cultured-way. For those, who desires to know a littlemore detail, they should try to remember;33Aspects oI Myanmar Culture(1) Their patron planet of birthday(2) The position of planet or house in the zodiacal square and(3) Their periodic motion, these are;North-West North North-East(Rahu) (Friday) (Sunday)West East(Thursday) (Monday)South-West South South-East(Saturday) (Wednesday) (Tuesday)The planetary-posts at the four cardinal pointsbelong to odd-number and mentioned as soma means"fortunate" and the rest four at the ordinal points belong toeven-numbers and regard as Papa meaning unfortunate. Butthe total number of cardinal points (72) is two-time to thetotal of ordinal points and combination of these pointsappear as a total of 108 which is coincidely matched to thenumber of beads in rosary and the sole marks on the Buddha'sfootprint.From the astrological point of view, the individualdays and the planet concerns are shown as follow;Planet Sphere regional period sideral numberSunday Sun North-East 6 yearsMonday Moon East 15yearsTuesday Mars South-East 8 yearsWednesday Mercury South 17 yearsThursday Jupiter West 19 yearsFriday Venus North 21 yearsSaturday Saturn South-West 10 yearsRahu Earth North-West 12 years34Tin Mg OoIn a pagoda, the planetary-posts are respected and the riteand ritual of offering flowers, candle-lit, joss-stick andpouring water to the respective Buddha image and symbolic-figure at the post are performed which are common scene inMyanmar society for years.According to Myanmar astrology as given on page23 of Myanmar Encyclopedia Vol. VIII, they have significantmeaning as follow;The Sun represents light, life, courage, father,pride, professional, and social status.The Moon represents peace, tranquility,temperament, and silver.The Mars resembles might, valour, ability, diligence,endurance, wrath, conflict,aggressiveness, slave and husband.The Mercury denontes intellect, wisdom, sons anddaughters.The Jupiter Symbols education, wealth, moral-character, religiosity, association andteacher.The Venus resembles love, lust, vanity, fame.The Saturn denotes difficult, delays, oppositions,kinsmen and forgetfulness.The Rahu Symbols of darkness, and other specialqualities being both good and bad, allfour-legged creatures.In Myanmar society, a person who knows someelementary astrology, is a clever and cultured person.Myanma astrology is set on the theory that planets keepmoving on the zodiacal square from house to house takingspecified sideral-number of passing through over each35Aspects oI Myanmar Cultureparticular house in clockwise position as they are real in thisuniverse and solar-system. The motion occasionsinterplanetary conjections, opposition, alignment . . .etc exertspecific influence and result on a specific being.Myanmar astrologers, gurus, and pundits have evendevised certain fixed formulae to assist laymen in the readingand interpretation of the stars for years. They have compiledfat volumes of dos and don'ts for every aspects of life.There are two basic formulas; the former one isshowing mutually complementary persons in association andthe latter indicate compatibility for marriage. Have a lookand try to decipher them out;(a) Zung-Pa,Ka-lar,Swe-Thar,Taw-Yinn;(b) Ok-Thar , Sein-Pan , Dan Hla, Ko SharThe rites and rituals are done at the fixed planetarypost at the base of Pagodas suggested by the astrologer. Butastrology is not exactly a part of Theravadha Buddhism butit is an art of Vedas and Brahamanism which has beencoexisted in Buddhism for centuries and matched up to thelust of some traditional Buddhists. On the other hand, thereis a right and freedom of religious worship and belief inMyanmar.By the passing of time, the practice of rite and rituals atthe planetary post concern is deeply rooted among the tastes ofmany Buddhist people and Myanmar society tends to think it asa part of Buddhism. As a result, the planetary posts of all eightcorners at the base of a stupa, are common scene in Myanmar,especially in lower Myanmar. Thus, visiting a pagoda is meantfor two contrasting ideas; doing some meritorious deeds ofdonations, meditation based on the essence of Buddhism andperforming a proper rite and ritual at the planetary36Tin Mg Oopost concerned.Based on the real nature of planets in solar familyThe conceptual influence of the planets under which onedestiny is going on, are added to the Buddha's cosmology.That is why, Buddhists come to practise the rites and ritualfor gaining better-future and free from the effect ofinfluenced-planet's misfortune power. Among the eightplanetary posts, the Saturday and Rahu posts are believed tohave much more destructive power. A person whose destinyis undergone the influence of these two planets and sideralperiod, will be in a real hard time and in critical position.Thus, these two planetary posts are crowded in any hardcircumstance they now. A common rite and ritual is simplethat a Monday born will go to the planetary post concern inMonday then he pours water in cup which is one more thanhis real age and meant for peace and purification. So also, heoffers springs of eugenia, may be 3,5 or bundle, with candle-lit and joss-sticks for victory.But specific rite and ritual is a complicated workingprocesses which are performed at specific time, point andlocation as instructed by the astrologer, fortune-teller orsoothsayer. Only after the performance, one mind is in peaceand safe. Then feel released from misery in existence. Thus,try yourself performing of such rite and ritual at yourrespective planetary post looking forward to your betterfuture and golden opportunities.37Aspects oI Myanmar Culture Sule pagoda is located on a small circle at the heartof the rush Yangon capital. It is also called Kyaik Athokeand Kyaik is meant of pagoda in Mon Language, Athokemeans supreme commander (some mentions Hair Relic).Thus the Pagoda which is built by the supreme court officialor enshrined with the sacred hair.The history of its' will have to date back over 2000years and intercoursed with the foundation of Shwe- Da-Gon pagoda on arrival the eight-strands of hair relic byTappussa and Ballika merchant brothers.Some say that the hill of Sule pagoda was used as ameeting point when king Okkalapa endeavoured to findout where the Singuttra hill was for the erection of Shwe-Da-Gon. Meeting together in Myanmar pronounced "su-way". In the course of time ,it is changed into "Sule"Whatever the original name of that Pagoda was nota controversy and a small stupa until Queen Shin-Saw-Buenlarged it. When king Alaungpaya conquered Dagon in1557 A.D and named Yangon, supposing to be "End ofstrife" then made a wooden- stockade with landing forsystematic city and security, the pagoda was just out of thecity's boundary. It was king Tharawaddy or Shwe-Bo Minin 1837-46 A.D who built a newYangon city and only thenthe pagoda was inside the city area. After the second Anglo-Myanmar war in 1852 A.D during the reign of kingBagan, the lower Myanmar was as part of British colonyand under the control of Governor Sir Phayre. Mr. Fraserof civil engineer from Bangali Infantry was designated todraw a systematic city-plan. Majority of religiousmonuments such as pagoda, Sima, monastery, were wiped38Tin Mg Ooout and ponds as well as holes were levelled but Sule pagodawas freed of it.Now, Sule pagoda is right in the heart of busy-cityand it's location makes hinderance for further expansion butbeing on a comparatively small area, it could easily bepreserved in neat and tidy while a large queue of automobilesis winding at the bottom.The pagoda precinth measures 2.2 acres with a lengthof 322' from East to West and breadth of 291' from Southto North.From the architectural point of view, this is doubtlessin Mon or lower Myanmar type and solid stupa. Theoctagonal base is the most harmonious transition patternreceding upto banana bud that is the most prominent styleand feature of Sule pagoda making different from others.The octagonal base means for the noble eight fold-path andslight three terraces represent to the attributes of triple gems(Buddha, Dhamma and Sangha) then 9 tiers of embossedband, molding of festoon encircled in the middle by a ringof spherical glass globs, banana bud, umbrellas section,weather vane and crowned a diamond orb at the summit,assuming to a height of over 150'.Renovations and preservations of Sule wererespectively formulated just as Northern arch in 1927, itand Eastern arches in 1947, southern arch in 1950. Diamondorb, 250 ticles pure gold, with one precious stone for vanein 1948 and over 9 lakhs cost to add in Diamond orb andvane in 1956, gilding the entire pagoda, hoisting a newumbrellas section were managed to shape. Now, the entireprecinth of Sule pagoda is rested on a 27' high base withstalls around the bottom. Every monument and edifice onthe pagoda platform were reconstructed in a 5 month39Aspects oI Myanmar Cultureduration of renovation periodand consumed over an amount of 172 lakhs domesticcurrency at that time. The harmonious structure with well-strength base was planned and erected in a beautiful motifand decorative floral pattern in harmonious composition ofthe old and new architecture essence by the expert architectof Dr. Lwin Aung, once, the rector of YangonTechnologicalUniversity and builder of Ga-Mon-Pwint store at Myay-Ni-Gon which is regarded the most beautiful fruit of 20thcentury architecture in Asia.[ Stone Size = 18" x 2" x 2" ] Botahtaung pagoda40Tin Mg Oo Botahtaung pagoda is located by the river bank closeto harbour and on the strand road of Botahtaung Township,Tapussa and Ballika were greeted at the river -bank by kingOkkalapa with his people in a grand pomp and ceremony.After the completion of Shwe-Da-Gon erection, the twobrothers built a stupa enshrined with the relics of hair tocommemorate of being greeted by a thousand of militaryleaders and entitled the pagoda Botabtaung of ThousandCommanders. It was in Tabotwe (March) 103 Maha Era,(Some says kyaik-Pagoda Pa-two )at its first erection.The second time was in 111 Maha Era, On visitingof Gautama Buddha with His 500 arahat disciples, KingSrimasoka Tissa Dhamma Siharaja of Thaton received twostrands of hair relic from Buddha on hisreturn. One was enshrined in Mya-Tha-baik, or EmeraldBowl Pagoda in Thaton and the rest was added inside theBotabtaung Pagoda. The working activities were supervisedby the supreme commander Thurathena on the king behalf.It was titled of Kyaik-Dae-Ulp meaning sweet sound singpagoda as of being resided by the melodious vocalist andsang of sweet-song.In 236 A.D, king Thihadipa of Thanlyin receivedhair-relics from the eight arahats led by Ashin Sona and Uttrathen had his royal commander with the help of KyaungkonSayadaw enshrined a strand of hair-relic in so-calledBotahtaung pagoda.Along it history, king Tabinshwehti, Singu,Bodawpaya, Ba-Gyi-Daw, Yangon mayors stood forpreservation. The Second World War broke out in 1939 -41Aspects oI Myanmar Culture45 A.D and the entire world was filled with the smoke andflame of bombs and blood, scarifying a large number ofpeople and edifices all over the world and our Myanmarand its religions were no exception, but effected more orless. Anyhow, 6 o'clock in the morning on 1st May 1947,the mould in ruin was wiped out and cleared in which thegenuine hair-relics of Gautama Buddha were come in publicvision gilded in role in the relic chamber made of laterite-stone and goldstone. These hair-relics were never enshrinedinsight the newly built pagoda again but have been put inred-stone casket of the opened relic chamber fortified bygigantic laterite-stone in 10' depth, by Sir U Thwin for thesake of visual veneration and adoration of pilgrims anddevotees. The relic-chamber was designated of circularpattern with 8-glass-tighted showroom around it. The votivetablets with Pyu inscriptions have been displayed in seriesthere.The entire body of relic-chamber is against the mainstupa which is built in golden with a height of 160 ft or 32metres, having 4 small pagodas on the plinth facing tocardinal points. On the lower -base, there are 7 pagodas,one out of 7 is the miniature of the main pagoda.Along the clockwise direction of circumambulation,the stone-inscription of Ovadapatimauka is inside a small-shrine hall in front of the Tuesday planetary post. The twoimages of Ashin Mahamauggala and Ashin Thariputtra, thegreatest disciples of Gautama Buddha are standing on theleft and right as the custodian of it.Then the tortoise-lake and the shrine-halls of Mya-Nan Nwe, Bo-Bo-Gyi of Botahtaung and Thurasati figuresare seen in their respective position in their own caves likebuilds under spires, accessed by a viaduct over the lake.42Tin Mg OoIn front of the Wednesday Planetary Post, there is alarger hall made of brick and iron-latticed in which a set ofBuddhas to an amount of 28 images are placed in differentmudras under theirs respective Bo-trees with individual nameand some data are inscribed on. More than that, the statuesof Shinthiwali, enriched with most wealth next to GautamaBuddha and shin Uppagutta, the most miracle person afterthe Gautama Buddha, could be worshipped and enjoyed inyour own vision.On the north of main pagoda ,to the hall, there is agrand prayer-hall on the pagoda precinth, where a graceBuddha image in fine royal costume is seated on the lotus-throne. It was made of alloyed metals after the fifth synodby king Mindon. That was one of the masterpieces ofkonbaung period and venerated at the head of Mandalayspalace by king Mindon and Thibaw in Yatanabon period. Itwas taken away to London Albert Museum in 1886 A.Dand shown with other regalias for 68 years. On 17 June,1953, that image was returned to Myanmar and adorned atthe anti-hall of Main pagoda for 30 years then placed insidea newly built adoration-hall of over 10 lakhs costing on 16May 1981 A.D.The real hair-relics of Gautama Buddha in visualcasket, votive-tablets in Pyu alphas, antique objects andcoins, the castings of konbaung period, the respective mudrasof Buddhas are viewed at one stop which is about 8 acreswith some 11 monasteries, situated on the bank of Yangonriver, just a little far off the down-town area.43Aspects oI Myanmar Culture In Myanmar, Buddhism has largely influenced overMyanmar for centuries with its introduction of kingAnawratha in early Bagan period aided by Ven Shin Arahanfrom Thaton and the concept of (Buddha's teaching),Buddhism reflects in the course of Buddhist daily-life inMyanmar.As a result, the monument of religious edifices andvenerated object derived form or come out from the strongreligious fervour with a fundamental practice of dedicationor meritorious donation, one of the essential performancesin daily-life of a Buddhist. Out of many images, the recliningBuddha image is something of interesting as it has a variousthemes and identifications based on the direction of theimage-head whereas the rest Buddha image are identifiedand signified by a complicated hand postures, called Mudrain Pali-term.44Tin Mg OoThus, the identification may be studied:The East = Absorption in Nirodha and great compassionateThe South = Absorption in Nirodha and fruitionThe West = Absorption in Nirodha and greatcompassionateThe North = Entering Parinibbana or final DemiseThe large image of reclining Buddha could bevenerated at Hinthata, Dawei, Yangon, Bago and Mudon inMon state which is under construction and will be the largestof its' kind over the world, entitled as the Great RecliningBuddha image of Win-Sein monastic area in a humble ruralnature and so on.Fortunately, there is a large reclining Buddha imageby Shwe-Gon-Dine road in Bahan township, Yangon, calledChauk-htat-gyi paya. Here, Paya in Myanmar Language is acommon-term and preferred to all the venerated sacredobjects such as stupa, temple and Buddha image. Thus,Chauk-htat-gyi is called paya which refers not to the stupaceti but to the Buddha image in lying position or incumbentBuddha Image style.The will-wished donor of Ngar-htat-gyi, U BoeAung and U Bo Thar were close-friends. U Bo Thar was sointerested and admired the dedication of Buddha-image byhis friend U Boe-Aung and he had always planned for hisown. As a result, the wish of U Boe-thar and his wife DawPu came to be fulfilled and they built a huge recliningBuddha image, starting in 1906 and completing 5 years later,in 1910 A.D.Yet, when the construction was completed, theBuddha image was seen to be in deformity and out ofproportionate because the lower part of body from the waist45Aspects oI Myanmar Cultureto the tip of feet were lying in a proper level whereas theupperpart from the waist to the top of hair knot were slanting.At its' first construction, the Buddha image headed to theEast and had a respective length of 235 feet (about 75meters). That was became the first architect of the image, UGyi Nyo and U Boe Khin, who were from Far-Ku villageof the donor's native and were well-experienced at relevantfield but came to disagree with the agent. Thus, they stoppedthe construction in its' halfway and left for their native place.Then, another contractor of India nationality was hired tocomplete the Buddha image in lying position. The problemwas that he had no sense (mood) of Buddhism andexperiences enough to construct Buddha-image so the style,resulted in such disgraceful formation and style.Paul Strachan mentioned Chauk-Htat-Gyi andpicturesque environs as Wingaba village in his publicationof "Old Rangoon"."The picturesque village of Wingaba (labyrinth) setsin acres of shady-trees from the top of which, the carved spiresof numerous monasteries piered the sky. In the centre was alake which was bordered by shrubs, prayer-halls and rest-housesfor pilgrims; the structures were built on pile so that theverandahs jutted out over the lotus strewn surface".He also quoted the big reclining Buddha image andit's structure in details."Wingaba village was also known for an enormousreclining Buddha image called U Bo Thar Paya. This figure,on the other hand, was the handwork of an incompetent Indianwhose knowledge of sculpture and Burmese culture werenonexistent. Built up layer of bricks, the clumsily mould and46Tin Mg Oougly-face with a broad frog-like mouth and elongated body,gave it a nightmarish quality. Contrary to the traditionalposture, this image was depicted propped upon one elbow andrearing it's monstrous head high above the tree-tops".As there had already Ngar-htat-gyi which meant theBuddha image sheltered by a five-tiered spire, the RecliningBuddha image of Sir-Boe-Ther came to be known as Chauk-htat-gyi (the next to 5). They were situated across one another.23 years later in 1933 A.D, the donor Sir-Boe Tharrenovated monasteries and rest-houses around the recliningBuddha image then dedicated to Ven. Battanta Kodinnyaso as to perform the preservation works for Buddha imageand as the centre of Buddhistic studies at the same time.Supposing to take medical treatment, the VenMonyin Sayadaw from the Monyin monastery in Monywaof Upper-Myanmar, came to Yangon and visited to Chauk-htat-gyi reclining Buddha-image in 1952-53. The Buddhaimage should be reconstructed in well proportionatedstructure that he advised so. With the guidances of Venmonks, the iron-hall was firstly constructed to shelter thereclining image by Rodson company starting in 1958 andfinishing 5 years later in 1963. It has a dimension of 280feet length, 90 feet width and 65 feet height. Then,reconstruction of reclining image was started in 1966 byMyanmar architect U Thaung from Dawei and completedenshrinement at lotus shape pillow underneath the armpitin early 1969, at the right chest-band in later 1969 and atthe head in 1977 successfully with due respect and grandceremonies. The consecration ceremony of the recliningBuddha was also held in 1974 A.D.At present, it is the third largest Buddha image of47Aspects oI Myanmar Cultureits' kind and located on Shwe Gon Dine Road, Bahantownship in Yangon. It has measured 216 feet length, and58 feet height, resting on a brick throne of 230 feet length,50 feet width and 5 feet 6 inches height. It is enclosed by anumber of monasteries, and rest-house with a covered-stairway to the south. Apart from the scene of busy andnoisy city, the environs is tranquil and enjoyable shady-treesexcept for some noise of student monks and young novices.The next interesting scene at the reclining Buddhaimage is that a hundred and eight sole marks on both palmsand these are clearly depicted in details. There are two Buddhafootprints in Myanmar one is in Rakhine state and measured3'.4" long, 1'.4" wide and 3" depth and the rest is at ShweSet Taw in Minbu township, Magway district. These areseriously believed to be the authentic footprints of GautamaBuddha as mentioned in their respective histories.More than that, the Buddha footprints are seen inmural paintings at the centre of arched entrances in Bagantemples. These significant marks are divided into 3 groupsand each group represents the world on Buddha cosmology.The 59 of first group indicate the inanimate world or naturalworld, the 21 of second group indicate the animated worldor living phenomenon and the last 28 of third group indicatethe world of the conditioned or the nature of impermanent.Here, the essence of footprint is that lord Buddhais the Supreme One among the three worlds and is greaterthan any other all over the three worlds. These marksbecame the natural phenomena on the bi rth of48Tin Mg Oothe Buddha. When the eight royal astrologers presentedon the birth of Buddha, they were asked to foretell thefuture of newly born baby. All of them, except for theyoungest Brahmin, predicted that baby would become eitherCakkyavati, (the Universal Monarch) or the Buddha(Enlightened One) whereas the youngest Brahmin SudattaKodinnya alone confirmed that the baby had, no exception,become the Self Enlightened One and he went to Uruvelaforest in advance so as he would be taught the first. Thatwas because the baby had his feet bearing the figure ofCakkyavati on the palms.Thus, the hundred and eight sole marks of Buddhafootprint could be studied in full set with their symbolicfigures;:. a THE LARGER SPEAR. aa THE ROYAL MANSION. -a a . THE WAX FLOWER. _.q. .e THE THREE REGULARLINES ACROSS THE NECKg. g ..:a. THE ORNAMENT HEADBAND. ae.a THE TABLELAID. eag THE ROYAL COT. ...:e THE JAVELINg. _a:a THE MULTITIERED ROOF:o. ; e THE ARCHWAY::. ._a THE WHITE PARASOL:. THE ROYAL SCIMITAR:. .qa THE PALMYRA FAN:. g..a|e ._a. .a THE FAN MADE OFPEACOCK FEATHERS:g. :aqa THE WHISK MADE TAILOF THE YAK49Aspects oI Myanmar Culture:. e. THE FRONTLET:. a_a:. THE RUBY:. a THE ALMS BOWL:g. a..a. e THE GARLAND OFJASMINEo. _:_ THE BROWN LOTUS:. _: THE RED LOTUS. aa a:_: THE LAYERED LOTUS. _:_a THE WHITE WATER-LILY. _:a q THE WHITE LOTUSg. _a_.:. THE POT FULL OF WATER. _a_ .:a:. THE CUP FULL OF WATER. aaq: THE OCEAN. _:og:.:e THE MOUNTAIN OF THEUNIVERSEg. aos:.:e THE HIMALAYANo. .a; .:e THE MERU MOUNTAIN:. . THE SUN. THE MOON. :q:a:. THE PLANETS-.._.... THE FOUR GREAT ISLANDTHE EAST THE WEST THENORTH AND THE SOUTHISLANDS. .es.:e THE TWO THOUSANDLESSER ISLANDSg. _ :ae . THE CAKKVATTI (THEUNIVERSAL MONARCH)o. .;e ._a THE WHITE CONCH SHELL:. .qe|._e. THE PAIR OF GOLDENGUDGEON50Tin Mg Oo. THE WHEEL. e _..s e THE SEVEN GREAT LAKESgo-g. .:eg. sa THE SEVEN MOUNTAINRANGESg-. :.s THE SEVEN RIVERS. ag ae. THE GARUDA KINGg. a..:e .ae. THE CROCODILE KING. .:. STREAMERS. .qa.e THE GOLDEN PALANQUIN. .:.:e THE MOUNTAIN KALASAg. _..ae. THE LIONo. :.ae. THE TIGER:. o_ae.ae . THE NOBLE STEED BORNAMONG CLOUDS. g.a|e THE NOBLE WHITEELEPHANT. a|.ae . THE KING OF FIREBREATHING DRAGON. :ae. THE GOLDEN HANSA BIRDg. gs:.ae. THE NOBLE BULL. sq:oeae. THE ERAVANA (SAKKASCELESTIAL ELEPHANT). .qa:.q. THE GOLDEN MAKARA. a .... se .q. THE ROYAL BARGE WITHFOUR DOORWAYSg. s s :.:.a THE COW AND HER CALFo. sq: THE KEINNARA( MYTHICAL MALE BIRD):. sq THE KEINNARI. qoeae. THE KARAWEIK BIRD. g.a|e .ae . THE PEACOCK. _._:eae. THE CRANE51Aspects oI Myanmar Cultureg. o|eae. THE RUDDY GOOSE. -o- .e ae . THE PHEASANTPARTRIDGE-g. _a_._.:a THE SIX DEVA REALMSg-:o. _:._.: THE SIXTEENBRAHMA REALMS****************** In Myanmar, building a pagoda is really meaningfuland a golden opportunity for everyone which is usuallyassociated with the historical event and religious-affairs. Asa result, the successive kings throughout the historyendeavoured themselves to get a title the founder and well-wishing donor of religious-monuments and this custom hasbeen practised for centuries.Among the pagoda built in memory of somethingsignificant and remarkable in history, Ka-Ba-Aye is one ofthem and shows concrete-evidence. It is officially known anThirimingalar Kabaaye pagoda and literally meant "TheWorld Peace Pagoda" which is situated on the Western-sideof Ka-Ba-Aye pagoda road in Yay-ku ward of Mayangontownship, Yangon, apart some 10 kilometers (5.5 miles)away from the downtown of the city.The first prime-minister of independent Myanmar,U Nu had the pagoda in such beautiful structure erectedbetween 1950-52 in preparation for the Sixth BuddhistCouncil (Synod) in 1954-56 with the aim to get successfulgrand ceremony and then dedicated to the cause of entire52Tin Mg Ooworld in peace.The grand ceremonies of hoisting Hti (UmbrellaSection) and Sein-Bu (Diamond orb) were held on 5thMarch 1952 with great pomps and due programmes. Thesacred relics of Gautama Buddha and His two disciples ofVen Ashin Sariputtra and Ven Ashin Moggalana wereenshrined in the pagoda. The area (precinth) of Ka-Ba-Ayepagoda has a vast of 860 acres, more than 8 times to the areaof the grand Shwedagone pagoda. The wonderful fact ofthe pagoda is that the height and the circumference are exactlythe same in 34 metres (over 100 ft). The circular high baseis rested on a brick mould of breast height and hollowcircumambulating path enclosed to the central relic chamberand circular tunnel of iron-beams and reinforcement in thetemple like structure. There are 5 Buddha images againstthe central relic chamber which serves the central supporterin the form of cylindrical hollow. These images arerepresented to the number of this world and facing the fiveentrances on the wall. On the interior wall of the tunnel andon the back of 5 Buddha images are depicted life's storiesand scenes of Jataka in mural painting and 28 smaller Buddhaimages are covered with gold plates and setting in the upperpart of the central relic chamber whereas the outer is enclosedthe standing Buddha images of life size in 12 differentmudras (hand-gestures) donated by other Buddhist countriessuch as India, Sri-Lanka, Japan, China, Laos, Vietnam,Thailand, Indonesia and so on, totalling to a number of 14countries. Thus, a variety of hand gestures and the differentarts of Buddha images could be studied at one point. Theinterior wall of the innermost central relic chamber is portrayedwith the Bodhi-tree at the upper part under which the53Aspects oI Myanmar CultureGautama Buddha attained supreme wisdom andBuddhahood where the lower part is formed into glass showrooms and serving as the donation boxes on the other handat the same time. The pagoda platform is inlaid with whitemarble slabs and bearing some, planetary posts, the prayerposts may be equivalent to banner post and open-air hallsaround the central pagoda.Apart from other stupa, this is the symbol of modernstupa type and forerunner of modern architecture. There isno other pagoda in Myanmar as unique and well structuralas Ka Ba Aye pagoda.For the sake of convience of pilgrims, the Easterncovered stairway with opened pavilion in spiral decorationwas constructed in January 1990.The opening pavilion at the facade has a dimensionof 56 feet length, 36 concrete columns of 138 in 1 footdiameter thus there are 4 feet walk way on both side betweenthe stalls and central walkway. Then, there is a crossing of18 feet wide span at the middle of the stairway and a shrinehall of 42 feet long and 18 feet wide at the other end onpagoda platform. The entire ceiling of the covered stairwayis done in fine teak at the central and creamic tiles at sidewalk-ways.In front of the facade of the covered stair-way, thereis a 78 feet in semi diametre shape grass land and a smallwater fountain, which is composed of 5 large portions inthe shape of lotus as the base and they represent the fiveBuddhas' appearance to this world. From the water surface,there comprises a Sakka-Figure holding the water drippingconch-shell at the hands that means a constant waterdonation to the Buddha for drinking and washing.Moreover, there are some interesting places in Ka-54Tin Mg OoBa-Aye pagoda compound. One of them is that of MahaPasana Guha, Located a little far to the West of Ka-Ba-Ayepagoda precinth. The then Prime minister U Nu had thisgigantic artificial cave erected for the grand ceremony of theSixth Synod in 1954-56 and hosted to a large number ofparticipants in it during the session. This great cave wascompleted on 14 May 1954 and built of large stone assumingthe natural cave. The construction work lasted for about 4months. The central hall is surround by a secret passage anddouble massive walls with gates. Surprisingly, the real highvault and ceiling are supported by 6 massive columns of 2men breadth, 3 in alinement on both sides. As of having aspacious assembly hall and about 10,000 seats in terraces onthe stages, the religious ceremonies such as discussions,entitlement and offering mandate to the outstanding monksand nuns as well as laymen for theirs' enthusiastic effort onpromotion of Buddhism are usually celebrated in this grandcave after the successful convention of the Sixth Buddhistcouncil. It is measured 220 feet by 140 feet in inner spacewhereas the outer one has the dimension of 455 feet longand 370 feet wide. In fact, this grand cave and Ka-Ba-Ayepagoda were constructed to commemorate the 2,500anniversary of Buddha Sasana (Buddha Teachings). Thus,these two edifices are the mile stones in the history ofBuddhism and symbols of modern architecture based onthe Buddhism's concept.At the North East corner of the great cave, there is aBuddha's Art Museum built in 1962 and in beautiful modernarchitecture style. The antique statues of Buddha and arahats,object of Buddhist arts, varieties of architecture andrelaxation, there are Uttha-Thiri garden, Dagon ThiriSanctuary and Monsleinda lake alone the shady tar road.55Aspects oI Myanmar CultureMost of the compound is covered with shady evergreen treesand fitted with the sweet smell of star flowers and cobra'ssaffron flowers. The street thereof are fair tar road andconcrete path, crowded with flower collector's in peacefulenvirons, especially in the late evening.Thus, Ka Ba Aye pagoda and it's compound areworthy for a visit for beautiful architecture, for the landmarkof Buddhist history and for many things to enjoy, on aleisurely walk. It will surely give you real peace and happinessreligious objects are well arranged and systematicallydisplayed. The upper storey of museum serves as the archieveand library.There are many buildings under the name of StatePatiyatti Sasana University with their respective Departments.The teaching of Buddhist literature could be enjoyed.Evergreen trees ,fitted flowers and cobra's saffron flower areplanted on both sides of the inter-roads. The streets are ofconcrete path, crowded with flower collector's .***************** 56Tin Mg Oo Only in the days of British ruled Myanmar,particularly in Yangon in 1930, the traditional wooden-buildings were transformed into the grand stucco structures.Outstanding as a landmark in the heart of the city, besidethe Sule pagoda is the magnificent City-Hall. It is one ofthe last few public buildings completed just before theSecond World War (1939-45).The construction work of the present City-Hallbegan in 1926 and completed in 1936. The erection of alarger and more appropriate building for City-Hall was athand but not practically performed as the forthcoming FirstWorld War (1914-18) held the construction-works up. Inthe late 1920s only, the building of a new City-Hall wasstarted on the site of Old Ripon-Hall.With the suggestions of British authourities, the newCity-Hall with the impressive figures of peacock, lotus andfire-breathing dragon in traditional Myanmar motifs wasbegan to construct in 1926. The interior was composed ofgrand staircase in wood. Every gate to the main hall wasornamented with intricate carvings receding upto spiraldesign. Finally, the grand City-Hall was completed in typicalMyanmar architecture in 1936 by U Tin of Myanmararchitect.The opening ceremony was accompanied with agrand pomps and presented by the high ranking officers,even the then Governor Archibald Cochran. It was only in1934 when the municipal committee was upgraded asCorporation Council and the municipal was replaced by amayor. Thus, many people regard that it was begun in 1934.Of all prewar principal official buildings, it was the first57Aspects oI Myanmar Cultureand only one to emerge in Myanmar architecture,symbolizing the rising of Myanmar influence in politicaland municipal affairs of the state.It is quadrangle in planwith large-gates facing to the cardinal points crowned bybeautiful stucco arch-pediment in traditional Myanmararchitecture-style. Inside it, there is a picturesques garden ofcolourful flower-beds with a neat grass-lawn. It is crownedin volute spiral design and one of the largest buildings whichis unique for it modern Myanmar architectural design. Itserves the venue of big social function and internationalconferences as well as the residence of mayor and YangonCity Development Council for years. In fact, this buildingof quadrangle with a large-turning at all corners, bulwarklike centinel-watches crowned by beautiful spiral inMyanmar traditional style, the massive walls in large-spansare the striking-features of Myanmar architectural style inthe former-half of 20 century, freed from the influence ofWestern architecture.This is the building from which the scientific sanitarysystem, development programmes of the city andenvironment, the convenience of city dwellers and citizensare conducted with up-most care and enthusiastic efforts allthe time, by the mayor and development committee.58Tin Mg Oo Yangon was once known as the "Garden City" inAsia region but it had been gradually degraded on lost oftime. But the enthusiastic efforts and systematic programmeshave been formulated recently by the Yangon CityDevelopment Committee (YCDC) in order to shape theformer glorious beauty and to keep up with the internationaldeveloped metropolis. As a result, there are about 47 parksin municipal-areas of Yangon city and classified to 3 gradesbased on size, location, beautifulness and happy-environs.Among the 8 parks in first-grade, Bandoola park isthe oldest one and famous for years, contemporary with thefoundation of this capital Yangon.After the Second Anglo-Myanmar war (1852), thelower Myanmar became the British-ruled Myanmar. Theold Yangon of king Alaungpaya and Tharawaddy wastransformed to a new-city and beautiful layout plan inscientific manner by a young Scott, Lieutenant AlexanderFraser from Bengal engineer-regime with the help of Dr.Montgomerie in September 1852. Fortunately, during theearly-phase of construction of a new -city, the water lockedarea on the South-East of Sule pagoda was designed as thepublic recreational garden. The rough-ground was levelledand holes were filled with cart-loads of earth by spreadingover a considerable area to s