Since the 11th century, the lives of the people of Bagan, Myanmar, have been profoundly shaped by the presence of the Shwezigon Pagoda.
Though the origins of the pagoda are steeped in what may sound like intense superstition and mythology, King Anawarahta’s construction of this important shrine upon his conversion to Buddhism proved to be both an important architectural and cultural milestone for Bagan—one whose importance still resonates for those of the Theravada Buddhist faith.
Originally meant to enshrine one of the four replicas of the Buddha tooth in Kandy, Sri Lanka, Shwezigon commands from a position near the northern edge of Bagan. Three other magnificent pagodas—each of which contain three other Buddha tooth replicas—occupy spaces in relation to the other three cardinal directions: Lawkananda Pagoda to the south; Tan Kyi Taung Pagoda sits on the Ayeyarwady River’s west bank; Tu Yuan Taung is a mountaintop pagoda located in eastern Bagan. Today, religious pilgrimages entail visits to each of the four pagodas in a cyclical fashion, and this journey culminates in a visit to Shwezigon.
The remarkably ornate design of the Shwezigon pagoda reflects the fantastical elements of the legend which describes its creation: centuries ago, the Sri Lankan King delivered the tooth relic to King Anawarahta, who carried it to the shore of the Ayeyarwady. He was advised that the tooth’s holiness required it to be housed in a place of worship. The tooth relic was placed on a white elephant, which divined the spot of the pagoda when it knelt down at Shwezigon. Thus, it became the destination for Bagan’s premiere religious structure.
In addition, this pagoda is also the site where the Myanmar monarchy officially endorsed the 37 pre-Buddhist “Nats,” or spirits. Images of these Nats are depicted both pictorially and through statues—Myanmar’s oldest free-standing figure of Thagyamin, the Nat King (appropriated from the Hindu god Indra) can be found in the eastern quarter of Shwezigon.
The cultural relevance of these pagodas, and the tooth relics themselves, is as strong today as it was in the 11th century. The people of Bagan have a deeply-rooted reverence for these structures, which guide their everyday lives. It is interesting for me to note how religious traditions and pilgrimages such as these are sustained over time. Rather than allowing themselves to be swept away by the changes brought on through modernization, this culture continues to maintain a constant dedication to their faith. Here, a lack of physical or geographical ties to any one religion may be what prevents the United States from having a cohesive spiritual identity. We are a new nation with no direct ties to any spiritual path. Certainly we have no spiritual relics which influence American culture at large, so what will future generations view as our “relics”—or will we have any at all?
