Mandalay University of Foreign Languages Research Journal 2018, Vol. 9, No.

1 153

A Study of the Significant parts of Myanmar Pagodas

Moh Moh Thein1
Abstract
This paper analyzes the significant parts of Myanmar Pagodas. It explained how
significant these parts are in terms of Myanmar Buddhist culture and how each
part relates to Buddha's teachings. It studies art and architecture of these pagodas
and discusses from the religious point of view. The research aims to analyze the
meanings and significance of the components of the pagodas which are
invaluable cultural heritages of Myanmar. Data are collected from Pāḷi scripture,
commentaries (Aṭṭhakathā), sub-commentaries (Ṭīkā) and other miscellaneous
religious literature. Descriptive method is used in writing this paper.
Keywords: significant part of pagodas, Buddhist culture, Myanmar heritage
Introduction
This paper is to analyze the significant parts of Myanmar Pagodas. It
briefly presented the origin of pagodas and differences in their structures. The
origin of pagodas is actually a funeral mound of holy persons. Therefore, in the
center of every pagoda, there is a small chamber to enshrine the relics. Over the
years, the design of the construction of pagodas changed in various forms.
Unchanged part of pagoda is, however, the relic chamber. For Buddhists, pagodas
became a symbol of the Buddha. According to Buddhist literature, a relic
enshrined pagoda represents the fragments of the Parinibbāna (passing away)
Buddha. Therefore, Buddhists do merit in these pagodas. The custom of paying
homage to the pagodas has been practised in Myanmar since the ancient time. Over
the centuries, architectural designs of pagodas gradually changed. It may be due to
the innovation and development of architectural decoration of the pagodas.This
paper tried to answer the main questions such as how significant these parts of the
pagodas are and how each part of pagodas relates with and represents to the
Buddha's teachings. The aim of this research is to highlight the most significant
parts of Myanmar Pagodas.
Aim and Objective
The aim of this research is to understand the importance, significance and
meaningfulness of the particular parts of Myanmar Pagodas which are the cultural
heritages of our country. The objective of this research paper is to share the
knowledge about the origin and history of pagodas and changing designs of
pagodas.
Materials and Method
Descriptive method was used in writing this research paper.This is an
archival research and data are collected from the Pāḷi scripture, commentaries
(Aṭṭhakathā), sub-commentaries (Ṭīkā) and other miscellaneous religious literature.
Research Questions
1. How significant and meaningful are these particular parts of Myanmar
pagodas?
2. Why are significant parts included in Myanmar pagodas?
3. How does each part of pagodas relate to the Buddha's teachings?
1
Daw, Assistant Lecturer, Department of Oriental Studies, Mandalay University of Foreign
Languages
154 Mandalay University of Foreign Languages Research Journal 2018, Vol. 9, No. 1

Literature Review
Meaning of Pagoda
Myanmar people call pagoda as 'cetī'. The term 'cetī' derives from
Pāḷiwords 'cetiya'. In Sanskrit, it is called 'caitya'. 'Caitya' means 'a place that
should be worshipped' or 'a place that should be paid homage'. Therefore, pagoda
can be defined as 'a place that should be worshipped' or 'a place that should be paid
homage'. There are many things called pagoda. They may be 'a tree, a grove, a
mountain, a shrine for deity, a funeral mound, a pagoda made of sand, a statue, etc.'
One thing in common in all of them is that it is 'a place to be paid homage'. 1
According to the book "The Wonder that was India", written by A. L.
Basham, the word 'pagoda' comes from Pāḷi word 'dhātugabbha' meaning 'a place
to enshrine relic of the Buddha'. In addition, pagoda is called in Sanskrit as 'stūpa'
and 'cetiya'. The translations of these words are as follows;
1. dhātugabbha˃dhāgabbha˃dhāgaba˃bagada˃pagoda
2. stūpa(skt) ˃ thūpa(pāḷi) ˃ thūpā ˃ putho/patho(myan)
3. catiya(skt) ˃ cetiya(pāḷi) ˃ cetī(myan)2
The custom of paying homage to the pagodas has been practised since the
beginning the Buddhist religion. In ancient time, people had fear of severe weather
and the danger of wild animals. So, they created the things to be taken as refuge in
order to protect from dangers. 3 Moreover, they created the places to worship. In
this way, the tree, the grove, the mountain, the garden and the shrine were also
called as pagodas.4
During the Vedic period, when a holy person or a member of regional
government died, his dead bodywas burned and the ash was buried under a mound.
Then the funeral mound was encompassed with stones as a compound. They were
called pre-Buddhist pagodas, but not Buddhist pagodas which were worshipped by
the Buddhists.5
According to MahāparinibbānaSutta in DīghaNikāya, there was a story
about why the Buddha permitted the people to build the pagodas. While the
Buddha was staying in the Jetavana monastery, Sāvatthi, many people used to
come there to pay homage and donate alms, flowers and so on. However,
sometimes, the Buddha was absent so Anāthapiṇḍika, the donor of Jetavana
monastery, requested Venerable Ānanda to ask the Buddha for something which
represented the Buddha himself. In this way, the Buddha gave permission to
construct the pagodas for the people to pay homage on behalf of the Buddha
himself. 6
Different Kinds of Pagodas
There are three kinds of pagoda, which were permitted by the Buddha.
These are Sārīrikacetī (Dātucetī), Paribhogacetī and Uddissacetī.7 Sārīrikacetī is a

1
yg-jref"mef? 1954? 397/ apwDykxdk;ordkif;? 1975? pm? 1
2
A Sanskrit-English Dictionary, 1951, p. 402
3
Dh.A,II, 1968, p. 156
4
apwDykxdk;ordkif;? 1975? pm? 1
5
apwDykxdk;ordkif;? 1975? pm? 8
6
DA,II, 1968, p. 106
7
Dh.A, II, 1968, p. 163
Mandalay University of Foreign Languages Research Journal 2018, Vol. 9, No. 1 155

kind of pagoda in which the relics of the Buddha are enshrined. That kind of
pagoda should be built only when the Buddha died. Since it is a place to enshrine
the Buddha's relics, it is also call Dātucetī. Paribhogacetī is a pagoda in which the
utensils of the Buddha are enshrined. According to Sayadaw Ashin Janakā
bhivaṃsa, the temple in which the image of the Buddha is enshrined must be called
a Paribhogacetī.1 Uddissacetīis images and symbols which are made to represent
the Buddha.
On the other hand, the book written by MahartheraSāriputta in
Sāratthadīpa- nīṬīkā identified four kinds of pagodas. These are Dātucetī,
Dhammacetī, Uddissacetī and Paribhogacetī. 2 Myanmar Buddhist people
generally used to identify four kinds of pagodas. Dhammacetī means a pagoda that
is a place to enshrine the textbooks of Pāḷi, commentaries and sub-commentaries.
Although there are four kinds of pagodas, the majority of Myanmar people know
only Dātucetī. In this paper, the researcher would mainly discuss the Dātucetī. It is
all kinds of Buddha's images and symbols which are built in the memory of the
Buddha.
In Myanmar, we can see different designs in the construction of pagodas
and parts of the pagodas represent different meanings. Concerning about the origin
of the pagodas, the historian Dr Zaw Htun described in his book apwDykxdk;
ordkif;, 3 the meaning of cetī, the origin of pagoda, and concept of the cetīin
Buddhist religion. He also explained that, the cetī were built in India before the
reign of King Aśoka. Over the years, with the imagination and creativity of the
donors, the designs and styles of pagodas and its parts gradually changed.
The book written by rif;pnfol in apwDqif;wkudk;uG,frIordkif; (2001),
presented background history of pagodas, origin of pagodas and compared the cetī
and putho. He discussed the Buddha era pagodas, India pagodas, Myanmar
pagodas, Tharekhettara pagodas, and Bagan pagodas and also explained the
meaning of different parts of pagodas. Another one is The Wonder that was
4
India by A.L Basham .This book studied the changing process of ancient pagodas
in India.
Findings and Discussion
Nowadays, pagodas are built in the pyramid shape in Myanmar. It is an
Indian design which is the shape of the heap of grain. After the Parinibbāna of the
Buddha, the kings from eight states distributed the holy relics of the Buddha and
enshrined them in the pagodas. So, these may be the first and foremost pagodas in
Buddhism.
However, the most ancient one is Sanchi pagoda. It was built by Asoka
(273-232 BC) in India. It was a brick building and its structure was a heap of grain.
The lower part is a hemispherical shaped dome, the middle is a square box shaped
and the top is a stick with triple umbrellas. It was surrounded by a wooden fence
enclosing a path for the ceremonial clockwise circumambulation. It was the biggest
one and was also very popular among 84,000 pagodas built by King Asoka. In

1
YadanaGonyee, 2006, p. 19
2
Sārattha, Ṭī, I, 1990, 172. J, II, 1999, p. 228, p. 229
3
Takathopadethasarsaung, Vol.10, part 2, 1975
4
A.L Basham, The Wonder that was India, second edition, Canberra, 1966
156 Mandalay University of Foreign Languages Research Journal 2018, Vol. 9, No. 1

order to protect the extreme weather, the king built the pagoda in the shape of the
heap of crops. Therefore, it can be assumed that the earliest shape of pagodas is the
shape of a heap of crops.
Over the years, the style of pagoda changed gradually. A simple shape of a
heap of grain changed into the various styles with the architectural decoration.
Some styles of pagodas are circular shaped, polygon shaped, tube of gun shaped
and the shape of plantain bud. 1
Today, most of Myanmar pagodas are built in the pyramid shape. This style
started to change during the reign of King Anawratha (1044-1077 AD). From that
time on, the pagodas are constructed adding terraces and moldings. The art of
building pagodas changed into Myanmar style. In many Bagan pagodas, we can
find that the main pagodas are surrounded by many small pagodas including the
ladders and gates for deity, including the parts of inverted alms bowl and bell-
shaped structure. In this way, the pattern of Myanmar style changed too.2
This paper expressed the fact that Myanmar people have followed the
instructions of the Buddha and these instructions (Dhamma) are used as the art of
building pagodas and Buddha dhamma influenced in Myanmar‘s art and
architecture design.
Most of the pagodas in Myanmar have sixteen significant parts. However,
modern developed pagodas include many more parts in pagodas with the various
and different meanings. For example, modern pagodas include: surrounding
pagodas (t&HapwDrsm;), capricorn terrace (ruef;avSum;), lion statue (jcaoFh) and
kalasar pots (uvmomtdk;rsm;), and fane (wefaqmif;). These parts are found in
Mahāvijayaraṃsīpathodawgyi pagoda in Amarapura, Mandalay. Ornamental motif
in stucco depicting an ogre head disgorging flowers and foliage ( bDvl;yef;udkuf),
catchment area (rdk;avsm), big circle(ywfBuD;),small circle(ywfao;),lotus prong
(Mumpdyf), spoon (ZGef;) are found in Shwesegone pagoda in Bagan. Terrace
(ypö,m), circle shape (t@-puf0dkif;jcrf;), dome or enshrine ([mrdu-
"mwfawmfwdkuf) and umbrella tier upon tier (qwå0vd-xD;tqifhqifh) are found in
Rājacūḷāmani pagoda (Kaungmhudaw) in Sagaing. Furthermore, modern Myanmar
pagodas have many new parts. They are diamond shape ( rSefuluGuf), lotus petal
(Mumzuf), plinth (zdeyfawmf), flower pot (yef;tdk;), flower bundle (yef; cdkif),
vertical ornamental embellishments at corners (wk&if^axmifhwdkuf), a lion's
hindquarters (rEkóD[), fane(wefaqmif;), lower lotus (atmufMumEk) and upper
lotus (txufMumEk). Most of traditional Myanmar pagodas are, however,
essentially composed of sixteen parts. In this paper, the researcher would mainly
discuss these 16 traditional parts of pagodas.These are:
1. Plinth – yef;wifcHk^zdeyfawmf
2. Terrace – ypö,m
3. Octagonal – usOf;0ef;
4. Bands – acgif;avmif;em;

1
The Wonder that was India, 1966, p. 351
2
apwDykxdk;ordkif;? 1975? pm? 29
Mandalay University of Foreign Languages Research Journal 2018, Vol. 9, No. 1 157

5. Bell – acgif;avmif;
6. Bell-shaped dome– cg;pnf;^&ifpnf;
7. Inverted alms bowl -oydwfarSmuf
8. Friezes – yef;qGJ
9. Conical spire – azmif;&pf
10. Inverted lotus petal - MumarSmuf
11. Bosses - ½GJ
12. Fulfilled bloomed lotus petal - Mumvef
13. Banana bud – iSufaysmzl;
14. Holy umbrella – xD;
15. Jewelled Vane – iSufjrwfem;awmf and
16. Diamond bud – pdefzl;awmf.1
Each part of the pagoda has profound sense from the religious point of view.
The Shwe Dagon pagoda in Yangon is a typical style of Myanmar pagoda
composed of the above-mentioned parts. Nowadays, the total parts of Shwe Dagon
pagoda, however, became twenty. Surrounding pagodas (t&HapwDrsm;), lotus
prong (MumEk), the screw-pine (qwfoGm;zl;) and spoon (ZGef;) were added by the
donors (ahludagars).
1. Plinth
The lowest part of pagoda is called plinth. Since it is the base of the
pagoda, it is called plinth. It is a square shape. At every corner of the plinth, a
small statue of lion is placed. It is also a place to put the alms, flowers and other
things donated to the Buddha. This is the Myanmar Buddhist culture of donating
something to the pagoda when they worship and pray for something. So, the plinth
is a place to wish something.

1
jrefbd? 1991? pm? 100
158 Mandalay University of Foreign Languages Research Journal 2018, Vol. 9, No. 1

Picture of Typical Myanmar Pagoda with Sixteen Parts

(16)Diamond bud

(15) Jewelled vane

(14)Umbrella

(13) Banana bud (12)Fulfilled bloomed lotus petal

(11) Bosses (10)Inverted lotus petal

(9) Conical spire

(8)Friezes
(7) Inverted alms bowl (6)Bell-shaped dome

(5)Bell
(4) Bands
(3) Octagonal

(1) Plinth

(2) terrace

2. Terrace
On the plinth, there is a ladder shaped part which was known as terrace. It
looks like a ladder and has three steps. Their names are A-htad-pit-sa-yan (upper
terrace), A-lae-pit-sa-yan (middle terrace) and Aut-pit-sa-yan (lower terrace).
These three steps of terrace refer to the three kinds of craving: kāmataṇhā (sensual
craving), bhavataṇhā (craving for existence) and vibhavataṇhā (craving for non-
existence). Above the terrace, the bands and octagonal are placed. The terrace
represents the craving of the life. These three kinds of craving are the real causes
of suffering. Because of these cravings, we are facing the suffering of rebirth and
death, and the suffering of getting existence and ending. Therefore, in order to
remind the dangers or disadvantages of these cravings, the terrace is included in
the pagoda.
Mandalay University of Foreign Languages Research Journal 2018, Vol. 9, No. 1 159

3. Octagonal
Octagonal is the part of the pagoda having eight faces around the pagoda.
Octagonal have eight layers and eight sides and all upper parts of Octagonal are
circular shape. Above the octagonal, there are five bands which are in polygonal
shaped. Eight faces with eight terraces means eight kinds of rebirth and death.
These are Aṇḍajapaṭisandhi (rebirth from egg), Jalābujapaṭisandhi (rebirth from
mother's womb), Opapātikapaṭisandhi (rebirth with invisible Kamma power), Saṃ-
sedajapaṭisandhi (rebirth from moisture), Āyukkhayacuti (death by decaying of
life), Kammakkhayacuti (death by decaying of kamma), Ubbhakkhayacuti (death
by decaying of danger) and Upacchedakakammacuti (death by accident). The
reason of building eight terraces in pagoda is to show four kinds of death and four
kinds of rebirth. In other words, the intention of constructing octagonal is to
remind the human beings eight kinds of above-mentioned sufferings as long as he
is in the circle of life.
4. Bands
This part of pagoda is called bands. The bands part is composed of five
circular coils. That five coils show the five kinds of existence: Devagati (celestial
existence), Manussagati (human existence), Petagati (ghost and lower deity
existence), Tricchānagati (animal existence) and Nirayagati (damned existence).
The reason of building that part is to know that there are many existences in the
world. A person who does good deed will gain good existence. Likewise, a person
who does bad deed will get into bad existence. On the other hand, the bands
encourage the human beings who are in the circle of the life to learn the Dhamma
knowledge.
5. Bell
This part can be seen above the bands. Bell is built with the intention of
sharing the merit of good deed. In the same way, the part of bell shaped dome is
reminding the human beings to do ten items of meritorious actions in accordance
with the Buddha's teaching. These are dāna (charity), sīla (morality), bhavanā
(meditation), apacāyana (reverence), veyyāvacca (service), pattidāna (transference
of merit), pattānumodana (rejoicing in other's merit), dhammasavana (listening to
the doctrine), dhammadesanā (expounding the doctrine) and diṭṭhijukamma
(straighttening one's right view). Therefore, the part of bell is very significant in
reminding all pilgrims to do ten meritorious deeds taught by the Buddha.
6. Bell-shaped Dome
The middle part of pagoda is called Bell-shaped dome. It represents three
kinds of sikkhā (practice) that the Buddha taught: sīlasikkhā (morality),
samādhisikkhā (consciousness) and paññāsikkhā (wisdom). The aim of building
Bell-shaped dome in pagoda is to avoid doing bad deeds by doing three kinds of
practice. Therefore, in order to remind three kinds of practice, the part of Bell-
shaped dome is added in the design of the pagoda.
7. Inverted Alms Bowl
It is situated above the part of Bell-shaped dome. It refers to the
abandoning described in the Buddha teaching. There are five kinds of abandoning.
They are pahāna (abandoning), tadaṅgapahāna (abandoning by the opposite),
vikkhambhanapahāna (abandoning by repression), samucchedapahāna (ab
160 Mandalay University of Foreign Languages Research Journal 2018, Vol. 9, No. 1

andoning by destruction), paṭisssadhipahāna (abandoning by tranquillization) and

nissaraṇapahāna (abandoning by escape). The inverted alms bowl means no
attachment. Therefore, it can be seen that this part of pagoda reminds us of the
Buddha's teaching of unattachment.
8. Friezes
Friezes are placed on the inverted alms bowl. It is intended to represent the
attaining the bhayañyan in those who has no attachment.
9. Conical Spire
It is placed above the part of inverted alms bowl. Its structure is like the
rings. It is combined with seven steps of rings. Seven pieces of this part represent
the seven stages of visuddhimagga (purification). There are seven stages of
visuddhimagga: sīlavisuddhi (purification of morality), cittaviddhi (purification of
mind), diṭṭhivisuddhi (purification of view), kaṅkhāvitaraṇaviddhi (purification of
overcoming doubt), maggāmaggañāṇadassanavisuddhi (purification of knowledge
and vision of what is path and not path), paṭipadāñāṇadassanavisuddhi (purifica-
tion of knowledge and vision of path-progress) and ñāṇadassanavisuddhi
(purification of knowledge and vision). Seven stages of visuddhimaggaare the key
to attain the knowledge of maggaphala. Therefore, it is placed under the part of
inverted lotus petal. As the shape of pagoda is in pyramid shape, the conical spire
steps are also in pyramid shape. As theconical spire represents the seven stages of
visuddhimagga, it reminds the essence of purification so that it is put as a part of
the pagoda.
10. Inverted Lotus Petal
Inverted lotus flower is a part of pagoda above the part of conical spire. It is
the shape of petals, which are facing down round the pagoda. Its meaning is to
illustrate the importance of the cultivating samathabhāvanā, which is the way to
attain Jhāna. Jhāna is not the path to Nibbāna.Therefore, a person who is in this
level is not safe and at anytime, he may go down to the lower level of existences.
Therefore, the structure of this part is in the shape of an inverted lotus flower.
11. Bosses
Over the part of inverted lotus petal, there is a part called bosses. It is
placed round the pagoda. The meaning of this part is to describe the knowledge of
Gotrabhū. Gotrabhū is a kind of knowledge, which can be attained before attaining
the eight kinds of Maggaphala knowledge. Therefore, it is placed under the lowest
magga which is under sotāpattimagga (fulfilled bloomed lotus petal).
12. Fulfilled Bloomed Lotus Petal
This part is found over the bosses. Its structure is the opposite of inverted
lotus flower. The meaning of that part is the knowledge of Sotāpatimagga, a
remaining Maggafrom above Maggaphalas. Magga is the goal of Buddhism.
Sotāpatimagga is one of Magga. So Sotāpatimagga is represented by lotus flower.
13. Banana Bud
A banana bud is found under the umbrella of pagoda. It looks like banana
bud. The part of banana bud denotes the beginning of Maggaphala. It reminds a
person who is trying to attain Maggaphala, but he does not succeed yet. It
Mandalay University of Foreign Languages Research Journal 2018, Vol. 9, No. 1 161

represents such kind of situation so that its shape is similar to the banana bud,
meaning waiting for the time to blossom.
14. Holy Umbrella
This part of pagoda is found over the banana bud. Holy umbrella is the
combination of seven pieces of golden coils. At the ring of the holy umbrella,
many golden bells are hanging down. Seven steps of holy umbrellas pointed out
seven steps of Maggaphalas. These are seven different kinds of knowledge which
are necessary to attain Nibbāna, namely: Sotāpatimagga, Sotāpattiphala, Saka-
dāgāmimagga, Sakadāgāmiphala, Anāgāmimagga, Anāgāmiphala and Magga-
phala. Holy umbrella gives shade and protects heat. In the same way, seven steps
of Maggaphalas can protect the heat of suffering and make feel calm and cool like
staying in the shape. Therefore, holy umbrella is included as a part of the pagoda in
order to illustrate the seven steps of Maggaphala.
15. Jewelled Vane
JewelledVane is found above the holy umbrella. It represents the place
where the Buddha and Arahant persons go after attaining enlightenment. The place
that the Buddha and Arahant persons went is closely situated to nibbāna.
According to that interpretation, the part of jewelled vane is placed beneath the
diamond bud.
16. Diamond Bud
Diamond bud is placed at the top of the pagoda. It shaped like a rose bud.
That part of pagoda refers to Nibbāna. It is the supreme part of the pagoda. In this
way, nibbāna is supreme in the life and the final goal of a Buddhist. Diamond orb
and nibbāna are the same supreme. Therefore, the part of diamond orb in pagoda is
added to represent the nibbāna. 1 These days, most of the Buddhists go to the
pagodas to pay homage but they do not know the meanings and intention of these
parts of pagodas. This paper explained and pointed out that sixteen parts of
pagodas have significant definitions and these are related to Buddhist teachings.
Nowadays, the designs of the pagodas change depending on architectural designs
and donor imagination. Although most of the pagodas are composed of the above-
mentioned sixteen parts, many modern pagodas included more ornament parts in
pagoda‘s design.
Conclusion
Since the Buddha time, Buddhist people have paid homage to the Buddha
in various ways. They also created the images and figurines, which represent the
Buddha. Buddhists prohibit the representation of the Buddha in common human
form. Among so many symbols represented to the Buddha, pagoda is a kind of
symbols.This paper presented four kinds of pagodas in Buddhism and discussed in
detail the kind of pagoda which enshrines images and symbols called uddissacetiya
(an image and symbols). Besides, it differentiates the practice of paying homage of
pagoda in the pre-Buddhist time and Buddhist time. With the development of
pagoda designs, the donors build the pagoda with various senses and meanings.
This paper emphasizes the meaning and significance of sixteen parts of the
pagoda.The other parts of pagoda, which are added in modern pagodas, are also
needed to study in further researches.
1
r[m0dZ,&HoDykxdk;awmfBuD;jrwfpGmbk&m;ordkif;?2009? pm? 129-144
162 Mandalay University of Foreign Languages Research Journal 2018, Vol. 9, No. 1

References
aZmfxGef;? a'gufwm? (1975) ]]apwDykxdk;ordkif;}}? wuúodkvfya'ompmapmif? twGJ-10? tydkif;-2? wuúodkvfrsm;yHkESdyfwdkuf?
&efukefNrdKY/
OmPfjrifh? (2009)?]]r[m0dZ,&HoDykxdk;awmfBuD;jrwfpGmbk&m;ordkif;}}? e,l;bm;rm;atmhqufyHkESdyfwdkuf? tr&yl&NrdKU? rEÅav;/
[kwfpdef?OD;? (1954) ]]y'w¬rOÆLomygVdjrefrmtbd"mef}}? omoema&;OD;pD;XmeyHkESdyfwdkuf? &efukefNrdKU/
]]jrefrmtbd"mef}}? (2008)? jrefrmpmtzGJYOD;pD;Xme? &efukefNrdKU/
''JātakaPāḷi, (Dutiyobhāgo)''. (1999) the ministery of religious affairs, Yangon.
Buddhaghosa, Ashin. (1968) ''DīghanikāyaMahāvaggaAṭṭhakathā". The ministery of religious
affairs, Yangon.
Buddhaghosa, Ashin. (1968) ''DhammapadaAṭṭhakathā".The ministery of religious affairs, Yangon.
Janakābhivaṃsa, Ashin. (1995) "YadanaGonyee".New Burma press, Amarapura Township,
Mandalay.
Sāriputta, Maharthera. (1990) "SāratthadīpanīṬīkā(Pathomobhāgo)".The ministery of religious
affairs, Yangon.
A. L. BASHAM. (1966) ''The Wonder that was India''.Published in New York.
MONIER WILLIAMS, M.A. (2006) "A English-Sanskrit Dictionary". BharatiyaGranthNiketan,
New Delhi.