Shwedagon Pagoda

View of the Great Dagon Pagoda in 1825, from a print after Lieutenant Joseph Moore of Her Majesty's 89th Regiment, published in a portfolio of 18 views in 1825–1826 lithography

According to tradition, the Shwedagon Pagoda was constructed more than 2,500 years ago, which would make it the oldest Buddhist stupa in the world.[4] The story goes that two merchant brothers Tapussa and Bhallika met the Gautama Buddha during his lifetime and received eight strands of the Buddha's hairs. The brothers presented the eight strands of hair to King Okkalapa of Dagon who enshrined the strands along with some relics of the three preceding Buddhas of the Gautama Buddha in a stupa on the Singuttara Hill in present-day Myanmar.[5]

Scene upon the terrace of the Great Dagon Pagoda, 1824–1826

The first mention of the pagoda in the royal chronicles dates only to 1362/63 CE (724 ME) when King Binnya U of Martaban–Hanthawaddy raised the pagoda to 18 m (59 ft). Contemporary inscriptional evidence, the Shwedagon Pagoda Inscriptions from the reign of King Dhammazedi of Hanthawaddy (r. 1471–1492), shows a list of repairs of the pagoda going back to 1436. In particular, Queen Shin Saw Pu (r. 1454–1471) raised its height to 40 m (130 ft), and gilded the new structure. By the beginning of the 16th century, Shwedagon Pagoda had become the most famous Buddhist pilgrimage site in Burma.[6]

Shwedagon Pagoda in the 1890s

A series of earthquakes during the following centuries caused damage. The worst damage was caused by a 1768 earthquake that brought down the top of the stupa, but King Hsinbyushin in 1775 raised it to its current height of 99 m (325 ft) (without counting the height of the hti (crown umbrella)). A new hti was donated by King Mindon in 1871, nearly two decades after the annexation of Lower Burma by the British. A moderate earthquake in October 1970 left the shaft of the hti out of alignment; extensive repairs were needed to rectify the problem.

The Shwedagon Pagoda Festival, which is the largest pagoda festival in the country, begins during the new moon of the month of Tabaung in the traditional Burmese calendar and continues until the full moon.[7] The pagoda is on the Yangon City Heritage List.

Diagram showing the various architectural features that comprise the design of the Shwedagon Pagoda

The stupa's plinth is made of bricks covered with gold plates. Above the base are terraces that only monks and other males can access. Next is the bell-shaped part of the stupa. Above that is the turban, then the inverted almsbowl, inverted and upright lotus petals, the banana bud and then the umbrella crown. The crown is tipped with 5,448 diamonds and 2,317 rubies. Immediately before the diamond bud is a flag-shaped vane. The very top—the diamond bud—is tipped with a 76 carat (15 g) diamond.

The gold seen on the stupa is made of genuine gold plates, covering the brick structure and attached by traditional rivets. People all over the country, as well as successive monarchs, starting from Queen Shin Saw Pu, have donated gold to the pagoda to maintain it.

Southern entrance in 1890s

A pair of leogryphs guarding the entrance to the walkway leading up Singuttara Hill to Shwedagon Pagoda

There are four entrances, each leading up a flight of steps to the platform on Singuttara Hill. A pair of giant leogryphs guards each entrance. The eastern and southern approaches have vendors selling books, good luck charms, images of the Buddha, candles, gold leaf, incense sticks, prayer flags, streamers, miniature umbrellas and flowers.

It is customary to circumnavigate Buddhist stupas in a clockwise direction. In accordance with this principle, one may begin at the eastern directional shrine, which houses a statue of Kakusandha, the first Buddha of the present kalpa. Next, at the southern directional shrine, is a statue of the second Buddha, Koṇāgamana. Next, at the western directional shrine, is that of the third Buddha, Kassapa. Finally, at the northern directional shrine, is that of the fourth Buddha, Gautama.[8]

US President Barack Obama performing a Blessing Ritual by pouring water over the Buddha statue at the Friday planetary post; Obama was born on a Friday.

Though most Burmese are Theravada Buddhists, many also follow practices which originated in Hindu astrology. The Burmese astrology recognizes the seven planets of astrology — the Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn, and in addition, two other planets, Rahu and Ketu. All the names of the planets are borrowed from Hindu astrology, but the Burmese Rahu and Ketu are different from the Hindu Rahu and Ketu. The Burmese consider them to be distinct and separate planets, whereas Hindu astrology considers them to be either the Dragon's Head and Tails, or Ascending and Descending Nodes. To the Burmese, Ketu is the king of all planets. As in many other languages, the Burmese name the seven days of their week after the seven planets, but Burmese astrology recognizes an eight-day week, with Wednesday being divided into two days: until 6:00 p.m. it is Wednesday, but from 6:00 p.m. until midnight it is Rahu's day.[9]

It is important for Burmese Buddhists to know on which day of the week they were born, as this determines their planetary post. There are eight planetary posts, as Wednesday is split in two (a.m. and p.m.). They are marked by animals that represent the day — garuda for Sunday, tiger for Monday, lion for Tuesday, tusked elephant for Wednesday morning, tuskless elephant for Wednesday afternoon, mouse for Thursday, guinea pig for Friday and nāga for Saturday. Each planetary post has a Buddha image and devotees offer flowers and prayer flags and pour water on the image with a prayer and a wish called a Blessing Ritual. At the base of the post behind the image is a guardian angel, and underneath the image is the animal representing that particular day. The plinth of the stupa is octagonal and also surrounded by eight small shrines (one for each planetary post). It is customary to circumnavigate Buddhist stupas in a clockwise direction. Many devotees perform a blessing ritual by pouring water at their planetary post.

The pilgrim, on his way up the steps of the pagoda, buys flowers, candles, coloured flags and streamers. These are to be placed at the stupa in a symbolic act of giving, an important aspect of Buddhist teaching. There are donation boxes located in various places around the pagoda to receive voluntary offerings which may be given to the pagoda for general purposes. In December 2017, foreigners were charged a Ks.10,000/- (approx. US$7) entrance fee.

Rudyard Kipling described his 1889 visit to Shwedagon Pagoda ten years later in From Sea to Sea and Other Sketches, Letters of Travel[10]

Then, a golden mystery upheaved itself on the horizon, a beautiful winking wonder that blazed in the sun, of a shape that was neither Muslim dome nor Hindu temple-spire. It stood upon a green knoll, and below it were lines of warehouses, sheds, and mills. Under what new god, thought I, are we irrepressible English sitting now?

'There's the old Shway Dagon' (pronounced Dagone), said my companion. 'Confound it!' But it was not a thing to be sworn at. It explained in the first place why we took Rangoon, and in the second why we pushed on to see what more of rich or rare the land held. Up till that sight my uninstructed eyes could not see that the land differed much in appearance from the Sunderbuns, but the golden dome said: 'This is Burma, and it will be quite unlike any land you know about.' 'It's a famous old shrine o' sorts,' said my companion, 'and now the Tounghoo-Mandalay line is open, pilgrims are flocking down by the thousand to see it. It lost its big gold top—'thing that they call a 'htee—in an earthquake: that's why it's all hidden by bamboo-work for a third of its height. You should see it when it's all uncovered. They're regilding it now.'

British soldiers remove their shoes while visiting Shwedagon Pagoda during World War II

Gold headdress belonging to Queen Shin Sawbu. It was excavated by labourers when building barracks on the site of an old pagoda east of the Shwedagon Pagoda in 1855 and is now in the Victoria and Albert Museum

In 1608 the Portuguese adventurer Filipe de Brito e Nicote, known as Nga Zinka to the Burmese, plundered the Shwedagon Pagoda. His men took the 300-ton Great Bell of Dhammazedi, donated in 1485 by the Mon King Dhammazedi. De Brito's intention was to melt the bell down to make cannons, but it fell into the Bago River when he was carrying it across. To this date, it has not been recovered.

Two centuries later, the British landed on May 11, 1824, during the First Anglo-Burmese War. They immediately seized and occupied the Shwedagon Pagoda and used it as a fortress until they left two years later. There was pillaging and vandalism, and one officer's excuse for digging a tunnel into the depths of the stupa was to find out if it could be used as a gunpowder magazine. The Maha Gandha (lit. great sweet sound) Bell, a 23-ton bronze bell cast in 1779 and donated by King Singu and popularly known as the Singu Min Bell, was carried off with the intention to ship it to Kolkata. It met the same fate as the Dhammazedi Bell and fell into the river. When the British failed in their attempts to recover it, the people offered to help provided it could be restored to the stupa. The British, thinking it would be in vain, agreed, upon which divers went in to tie hundreds of bamboo poles underneath the bell and floated it to the surface. There has been much confusion over this bell and the 42-ton Tharrawaddy Min Bell donated in 1841 by Tharrawaddy Min along with 20 kg of gold plating; this massive ornate bell hangs in its pavilion in the northeast corner of the stupa. A different but less plausible version of the account of the Singu Min Bell was given by Lt. J.E. Alexander in 1827.[11] This bell can be seen hung in another pavilion in the northwest of the pagoda platform.

The Second Anglo-Burmese War saw the British re-occupation of the Shwedagon in April 1852, only this time the stupa was to remain under their military control for 77 years, until 1929, although the people were given access to the Paya.

Buddha statue looted from the pagoda in 1852. Now in the Auckland War Memorial Museum

During the British occupation and fortification of the Pagoda, Lord Maung Htaw Lay, the most prominent Mon-Burmese in British Burma, successfully prevented the British Army from looting of the treasures; he eventually restored the Pagoda to its former glory and status with the financial help from the British rulers. This extract is from the book “A Twentieth Century Burmese Matriarch” written by his great-great-great grand daughter Khin Thida.

After retirement he moved back to Rangoon area still in Burmese hands but very soon destined for the next annexation. He was again caught up in war but this time he had a great fortune of supporting religious ventures and gaining tremendous merit. His good karma and leadership abilities led him to the task of saving the great Shwedagon Pagoda from imminent destruction and sacking of its treasures by British troops in the second Anglo-Burmese War.

The great Buddhist shrine had been fortified by the British troops in the 1824 war and was again used as a fort in 1852. When he heard of the fortification and sacking of the shrine, he sent a letter of appeal directly to the British India Office in London stopping the desecration. He then obtained compensation from the British Commissioner of Burma Mr. Phayre and began the renovations of the Pagoda in 1855 with public support and donations.

He became the founding trustee of the Shwedagon Pagoda Trust and he was awarded the title of KSM by the British Raj for his public service. He died at the age of 95, bequeathing his prestige and high repute to his large family and descendants.

Protesters at Shwedagon Pagoda in Yangon

In 1920, students from Burma's only university met at a pavilion on the southwest corner of the Shwedagon pagoda and planned a protest strike against the new University Act which they believed would only benefit the elite and perpetuate colonial rule. This place is now commemorated by a memorial. The result of the ensuing University Boycott was the establishment of "national schools" financed and run by the Burmese people; this day has been commemorated as the Burmese National Day since. During the second university students strike in history of 1936, the terraces of the Shwedagon were again where the student strikers camped out.

In 1938, oilfield workers on strike hiked all the way from the oilfields of Chauk and Yenangyaung in central Burma to Rangoon to establish a strike camp at the Shwedagon Pagoda. This strike, supported by the public as well as students and came to be known as the '1300 Revolution' after the Burmese calendar year, was broken up by the police who, in their boots whereas Burmese would remove their shoes in pagoda precincts, raided the strike camps on the pagoda.

The "shoe question" on the pagoda has always been a sensitive issue to the Burmese people since colonial times. The Burmese people had always removed shoes at all Buddhist pagodas. Hiram Cox, the British envoy to the Burmese Court, in 1796, observed the tradition by not visiting the pagoda rather than take off his shoes. However, after the annexation of lower Burma, European visitors as well as troops posted at the pagoda openly flouted the tradition. U Dhammaloka publicly confronted a police officer over wearing shoes at the pagoda in 1902. It was not until 1919 that the British authorities finally issued a regulation prohibiting footwear in the precincts of the pagoda. However, they put in an exception that employees of the government on official business were allowed footwear. The regulation and its exception clause moved to stir up the people and played a role in the beginnings of the nationalist movement. Today, no footwear or socks are allowed on the pagoda.

In January 1946, General Aung San addressed a mass meeting at the stupa, demanding "independence now" from the British with a thinly veiled threat of a general strike and uprising. Forty-two years later, on August 26, 1988, his daughter, Aung San Suu Kyi addressed another mass meeting of 500,000 people at the stupa, demanding democracy from the military regime and calling the 8888 Uprising the second struggle for independence.

Uppatasanti Pagoda—located in Naypyidaw, the capital of Myanmar—is a replica of Shwedagon Pagoda. Completed in 2009, it is similar in many aspects to Shwedagon Pagoda, but its height is 30 cm (12 in) less than that of Shwedagon.[15]

Another replica of Shwedagon Pagoda, 46.8 m (154 ft) in height, was constructed at Lumbini Natural Park in Berastagi, North Sumatra, Indonesia. Completed in 2010, the construction materials for this pagoda, were imported from Myanmar.[16]

Global Vipassana Pagoda, 29 m (95 ft) high and opened in 2009, located in Mumbai, India[17]

Tachileik Shwedagon Pagoda near the Golden Triangle in Myanmar. [18]

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  Uppatasanti Pagoda in Naypyidaw, Myanmar
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  Replica in Tachileik

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  Rituals
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  Prayer
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  Monks
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  Shrines
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  Shrines
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  Shwedagon shrines at sunset
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  Outside the gates
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  Devotees paying homage to the Triple Gem
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  Jade Buddha
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  The Tharrawaddy Min Bell
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  A crowded day at Shwedagon
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  Shwedagon, a forest of pagodas
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  A mythical well, covered by a glass mosaic
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  Mote (cardinal point building)
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  The Singu Min Bell
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  Panoramic view
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  Shwedagon Pagoda at night
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  Shwedagon Pagoda at night from the east side
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  Southern Entrance
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  Repairing
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  Interior
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  Second height pagoda
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  Inner map
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  A sunny day at Shwedagon
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  Eastern gate path of Shwedagon Pagoda
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  Shwedagon Pagoda - Yangon, Myanmar
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  Market nears Shwedagon Pagoda
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  In Shwedagon pagoda complex
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  Western gate to Shwedagon pagoda
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  Gold reliquary in the shape of a stupa found at the base of the Shwedagon Pagoda in 1855 and now in the V&A Museum. It dates to the 15th/16th centuries.

• Awgatha
• Gadaw
• Shinbyu
• Burmese pagoda
• Pagoda festival
• Buddhism in Burma
• History of Buddhism

• Martin, Steve (2002). Lonely Planet Myanmar (Burma). Lonely Planet Publications. ISBN 1-74059-190-9.
• Elliot, Mark (2003). South-East Asia: The Graphic Guide. Trailblazer Publications. ISBN 1-873756-67-4.
• Win Pe (1972). Shwedagon. Printing and Publishing Corporation, Rangoon.
• "Dictionary of Buddhism" by Damien Keown (Oxford University Press, 2003) ISBN 0-19-860560-9

Wikimedia Commons has media related to Shwedagon pagoda.

• Official website
• Official Website of the Shwedagon Pagoda for the Shwedagon Pagoda Board of Trustees
• The Legend of Shwedagon by Khin Myo Chit
• My Child-life in Burmah by Olive Jennie Bixby 1880 recollections of a missionary's daughter : inc. detailed description of King Mindon's new hti being erected, pp 111
• Rudyard Kipling's description of Shwedagon Pagoda in 1889
• Elizabeth Moore conference the shwedagon in british burma myanmar
• Lt. J.E. Alexander's account, 1827, p. 153
• Myanmar: Time to say hello YouTube
• "Scene upon the Terrace of the Great Dagon Pagoda" from 1826