• Journal of architectural history
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• v.27 no.2
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• pp.63-78
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• 2018

Pagodas in Myanmar can be largely divided into Zedi and Pato. Zedi is a developed form of the early domed pagodas in India and Sri Lanka, which can be found in the introduction of Buddhism in Myanmar and the comparison of early pagodas in India, Sri Lanka and Myanmar. On the other hand, Pato is where statues of Buddha were enshrined, which is why many scholars referred to it as a temple. However, this study proposes that Pato shall be referred to as a temple-style pagoda in a form unique to Myanmar, based on the origin of Pato, definition of pagodas, and Sarira Enrichment Record of Pato. Moreover, it seems more appropriate to name this type of structure Stupa Temple(塔殿) or Stupa Shrine(塔堂) rather than a Buddhist temple(佛殿) or Buddhist shrine(佛堂) for clear distinction. Pato, or temple-style pagodas, has a ${\acute{S}}ikhara-style$ structure at the center like Ananda Pato upon entering the Pagan (Bagan) kingdom period, on which Zedi-style structures are built. As a result of examining the integration of various Buddhist schools and religions focused on Theravada during the period of King Anawrahta and King Kyanzittha, the ${\acute{S}}ikhara-style$ structure is a symbolic representation of the fact that Theravada embraced Hinduism. The common features shared by pagodas in Myanmar are the centrality of place and the verticality of $y{\check{a}}ngti{\bar{a}}n$ (looking up to the sky) in terms of shape. All temples are placed at the most important and central space, and their forms represent strong religious $y{\check{a}}ngti{\bar{a}}n$ and verticality. These are the features that stand out most among various pagodas in Buddhist countries.

• Journal of Information Science Theory and Practice
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• v.11 no.3
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• pp.79-91
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• 2023

The storage of data documentation for Myanmar pagodas has various issues, and its retrieval method causes problems for users and libraries. This study utilized a mixed-methods approach, combining qualitative and quantitative methods to investigate pagoda data management in Myanmar libraries. The study aims to achieve the following objectives: to study the library collection management of pagodas in Myanmar, to investigate the management of pagoda data in Myanmar libraries, and to identify the pagoda data requirements for metadata development from the library professional perspective. The study findings revealed several challenges facing librarians and library users in accessing and managing Myanmar pagoda data, including limited stocks and retrieval tools, difficulty in accessing all available data online, and a lack of a centralized database or repository for storing and retrieving pagoda data. The study recommends the establishment of metadata criteria for managing a set of pagoda data and improving access to technology to address these challenges.

• Journal of architectural history
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• v.25 no.5
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• pp.75-86
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• 2016

This paper examines the pagodas during the Bagan period, which are thought to be most valuable among those in Myanmar. They have not been sufficiently studied, in spite of their high Buddhist status. It considers the contemplation of Pato, their formal characteristics in the Bagan period and the formal categorizations of pagodas in the same period. Thus, following seven kinds of conclusions are derived: first, researchers provide opinions to the Pato which should be regarded as the Buddhist shrine-type of pagoda with a unique Bagan form, symbolically indicating that Theravada Buddhism incorporated Hinduism; second, the terraces were characteristic components in pagodas, during the Bagan period, which were built after the enthronement of King Anawratha and are thought to symbolically express the wish to widely spread Theravada Buddhism; third, Shwesandaw Zedi seems to affect not only Shwezigon Zedi, a representative standard form of pagoda in Myanmar, but also Ananda Pato; fourth, it is thought to be proper to examine the terraces by classifying them into lower, central(from pedestals to Angryeon and Bokryeon) and upper part, if it intends to divide a pagoda with bell-shaped body on the terraces during the Bagan period, into three parts; fifth, the Pato may be identified as a form of pagoda during the Bagan period, and such a form can be classified as that of Sikhara on the rectangular terrace; sixth, forms of Myanmar's pagodas can be classified into fourteen kinds of them, and they may be also grouped into transmitted, general and special type; and seventh, on the basis of the findings, it is thought that the pagodas during the Bagan period may be classified into six forms, and they can be largely categorized into transmitted, general and special type.

• Korean Architects
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• s.612
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• pp.128-133
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• 2020