Shwedagon Pagoda in Myanmar

Yangon’s most majestic landmark towers over the city from the top of Singuttara Hill. The Shwedagon pagoda is 99 m high and covered with shining gold plates. It was the centre of religious life for many centuries. The pagoda’s layout is intricate, while the entire complex surrounding it is vast, occupying almost 50 hectares.

Apart from being an important centre of Buddhism in Myanmar, the Shwedagon Pagoda remained a focal point for military occupation during colonial times and a rallying site for Burma’s quest for independence which later become an important space for resistance. Shwedagon continues to-and forever will hold a unique position in Yangon’s urban fabric.

In local folklores, during 6 century BC, merchant brothers – Bhallika and Tapussa offered alms to Buddha. They received eight strands of his hair as a blessing. Later, King Okkalapa enshrined these sacred hairs in Shwedagon Pagoda. As Buddhism is thought to have come to Myanmar later from South India as opposed to North India, the original Shwedagon was built by Mon people between the 6th and 10th century AD. The main stupa itself is a more recent addition, dating back about five centuries.

Queen Shin Sawbu raised the structure before her death, she had her own weight in gold studded to the stupa as gilding—thus starting a long tradition. The pagoda was raised again to its current height of 100 metres by King Hsinbyushin in 1774, for an earthquake that caused serious damage to the previous structure. Over the centuries, many additions were made to the present compound such as few assembly halls, monasteries, dozens of shrines, along with four stairways or ‘zaungdans’ which ascend Singuttara Hill from all four cardinal directions.

The 20th century saw a number of local Burmese merchants rising to considerable wealth. Many of them became benefactors of the Shwedagon Pagoda. One of them was U Po Tha, who donated funds to build Chaukhtatgyi Pagoda in Bahan township. He also provided funds for Shwedagon’s Northern Devotional Hall in the late 1920s. Most of the works were done in traditional Burmese architecture but European engineering advances increased the height and elaborateness of tiered roofing, for example at the southern entrance.

Woodcarving also became extensive. Structures were built and rebuilt, especially 1931 fire that destroyed most of the wooden elements at the eastern and western sides. Three out of the four zaungdans are lined with stalls selling statues of Buddha along with devotional flowers. Elevators located at the southern entrance is there for convenience. Footwears are not allowed anywhere beyond hill’s base. As this limits the freedom to exit the pagoda via another stairway, you are advised to carry shoes in your rucksack, if possible.

Here, Guides will approach foreign visitors—their tours offer great value, especially if you are visiting the pagoda with a group. Their is a map given at the entrance which is detailed & informative. Simply appreciate the spirituality of Shwedagon, especially in the morning hours or at evening, when the weather is less torrid. Various smaller stupa, pavilions and tall prayer posts surround the Shwedagon, creating a labyrinth of structures on the outer ring encircling passageway, which is about 50 metres wide and well furnished. Every local visitor has his or her own way for Shwedagon.

As Professor Elizabeth Moore of the School of Oriental and African Studies describes in her paper about “unexpected spaces” at the Shwedagon, each of them creates “a personal narrative in the physical space of the pagoda”. (The paper is worth reading for those interested in the practices and rituals in more detail.

Many choose the clockwise walk around the stupa (circumambulation). Others venerate one of the four Buddhas of the current era (of which Gautama Buddha is the most recent; whose relic is enshrined at the Shwedagon). Devotees offer their wishes before planetary shrines. Devotees who seek out cult images are on display here, whereas some see the teachings – ‘dhamma’ and the monkhood (sangha) respectively. Many people like to think Shwedagon as the Buddha in a seating position, with the umbrella (hti) at its top. The amount of gold covering the pagoda is the subject of speculation. Regardless of how much there already is, new layers of coating are added every five years during renovation and re-polishing of the stupa. For this, an intricate scaffolding is installed for experienced craftsmen—seemingly unafraid of the dizzying heights.

It was occupied by British forces during the Second Anglo–Burmese War. It remain under colonial administration for almost 80 years before it was returned to the Burmese in 1929. Much of the adjacent land was used for military purposes, as the pagoda was located in the cantonment area of Rangoon. A map from 1914 shows the Shwedagon surrounded by rifle ranges in the north, coolie lines (denoting imperial soldiers from India) and artillery shelters in the west as well as European infantry barracks to the south.

The spiritual importance of the Shwedagon Pagoda—and its insulting re-appropriation as military location by the British colonial authorities, made it a focal point for independence. During 1920, students of Rangoon College met here to launch the University Boycott. The plaque in the southwestern section of Shwedagon commemorates the students who took part in protests. In 1938, striking oil workers established a camp at the foot of Shwedagon, firmly establishing the Shwedagon as a symbolic site of political protests. On the eve of independence, General Aung San gave a rousing speech to nationalists. Forty-two years later, daughter of General Aung San addressed thousands of demonstrators for democracy movement against dictatorship. In the year 2007, the “Saffron Revolution” led by several monks converge towards the Shwedagon.

Today the Shwedagon’s position above Yangon is challenged by tall construction projects. In an attempt to safeguard its towering symbolism, buildings constructed within one-mile radius of the pagoda must be less than six storeys. For further securing skyline, buildings in the line of sight beyond one-mile radius to the south, can not exceed the height of the hill and Shwedagon which is 160 metres. Sule Shangri-La or the Sakura Tower offer compelling views. Structures of a similar height are being built between the Shwedagon and waterfront – though some of these projects were suspended in February 2015, for their proximity with Shewedagon. The Vista Bar, on West Shwegondaing Road, is a popular venue for watching Stupa which seems to glow at night.

While Yangon’s skyline will change dramatically in coming years, one thing is a fact: no one can experience the magic of Shwedagon like the explorers/ travellers of 19 CE. did, when they approached the city’s port in ships.