Tag Archives: Angkor

Massage Road

29 Jul
Border crossing from Aryanthrapet, Thailand to Poitpet, Cambodia (2006)

Border crossing from Aranyaprathet, Thailand to Poipet, Cambodia (2006)

A sense of unease marked my approach to Cambodia. My pre-trip research had revealed that while crossing into the Cambodian border town of Poipet from the Thai entry point of Aranyaprathet was no sweat, the trick would be getting from Poipet to Siem Reap – gateway to the ancient Khmer capital of Angkor. There were only 3 choices for available transport: (1) hitching a ride on a pickup truck; (2) hailing a taxi-like Toyota Camry, or (3) finding a bus. But, there were no reliable timetables for any of these options, so I had no idea what I would find once I got to Poipet. My preference was to go with #2 — the Toyota taxi. This option would cost more, but at least I would have some control over where it was going. The contrast between exiting Thailand and entering Cambodia was immediate. Thailand has an efficient infrastructure of roads and rail with a wide network of public transport running on fixed timetables. Cambodia was horribly ravaged by the Khmer Rouge for decades and is still trying to piece itself together. As I crossed over the border and entered Poipet, paved roads vanished and were subsumed by clay and rubble. I was told Poipet had a certain rhyme-like quality to it that brought to mind “toilet” and within a few strides into this desperate and grimy border town that was evident. But, I didn’t get much time to absorb the delights of Poipet because the skies quickly darkened and I was soon pelted by a hard beating rain. The clay under my feet transformed into a churning sludge and I ran fast to the first place I saw in the distance which had a roof. While waiting for the rain to stop, I met some other backpackers who were also headed to Siem Reap. They told me that they had a guide who had arranged for a bus to pick them up at 1pm. I was skeptical, but because I saw no sign of any other transportation and I thought the rain may have scared off other drivers, I decided to hang with them. I walked with the group over to a bus depot, and to my surprise, a vehicle entered and parked alongside us within a few minutes. However, it wasn’t a bus — mini-mini bus is more apt. How we fit 20 backpackers and 2 guides into that bus still boggles my mind (although years later I would be crammed into another mini-mini bus with 16 others for a 12hr journey in Laos that rivaled the drive to Siem Reap; to be described in an upcoming post).

The approach to Angkor Wat temple complex - Angkor, Cambodia

The approach to Angkor Wat temple complex – Angkor, Cambodia

It was 2006 when I travelled to Siem Reap and at that time the “road” from Poipet to Siem Reap consisted only of packed red clay with some iron panels laid flat in certain areas. Maybe the road has since been paved, but I experienced it at a time when it was called by locals as the “massage road” — a euphemism for the deep tissue pounding wrought on any individual who had the privilege to drive over it.  The numbing effects of the massage road took on further visceral meaning for me since I was lucky enough to be sitting on this mini-mini bus, which was packed to the gills with people, bags, and basically dragged its chassis on the ground during the entire time. I had studied a map and estimated that the journey would, at most, take 4 hours. Siem Reap was only around 165km away from Poipet.  But, the guides on the mini-mini bus had other ideas. The bus maintained a top speed of 30km/hr, which I could understand was necessary in spots where the road was filled with holes, trenches, or boulders, but the fact that we kept getting passed time and time again by other trucks and cars made me skeptical of what was really going on. We also stopped twice — once for a food & bathroom break — the second was by force when the bus suddenly veered off the road and pulled into a small village. The guides told us that the bus had a flat tire and so we had to get off the bus and wait until it was fixed. Everyone filed off the bus and I looked on incredulously as the bus then drove away with everyone’s bags still on board! The other backpackers were shaking their heads in disbelief and were all questioning the mysterious flat tire. It had been around 5 hours of torture so far. After about an hour of waiting around, the bus returned and the guides happily explained the tire had been fixed. The remaining hours of the trip unfurled in uncomfortable silence broken only by the occasional “ooouch” and “aaargh” of moaning coming from passengers who hit their heads on the roof of the bus or crushed one another when the bus hit another rock or went over hole. Nightfall had also cast us in an eerie blackness and there were no lights whatsoever along the way. So, a nervousness and fear of accident filled the bus. I was miserably cramped in my seat, stinking in my own sweat (no a/c on the bus), and had no feeling in my legs since my backpack rested on my knees and had cut off circulation. I had images dart in and out of my feverish mind: I saw myself skimming along the road on one of those Toyota Camry taxis, settling into my room Siem Reap, taking a shower, having a cold glass of water… My headed bobbed every now and then as fatigue forced me to shut my eyes, but then I would be violently jerked to a full state of alertness when the bus inevitably lurched in some direction.

Macaque stalking the ruins of Angkor

Macaque stalking the ruins of Angkor

After one particularly nasty jerk of the bus, my eyelids flew open and I saw a faint glow in the distance. These had to be coming from Siem Reap!! I would soon be getting off this bus! We got closer and closer, and then, inexplicably, we continued past the town and sank back into darkness. Some of the people in the front of the bus loudly asked the guides where we were going. One of the guides said that the bus was taking us to the station which was outside of town. But, when the bus finally stopped it was clear what had happened. The guides had hijacked us to some out-of-the way guesthouse. They dropped us off there and in a humdrum manner declared that this guesthouse had the best rates. They obviously would get a cut of all the room bookings from the owner of the guesthouse. I told them that I had reserved a room back in town, but they insisted my guesthouse was closed. At this point, my patience with the guides had run out and I just turned my back on them and walked away. Luckily, I found a tuk-tuk driver sitting outside the guesthouse. Two Japanese backpackers who had been on the bus with me walked over to me and asked what I was doing. I explained that I had a place to stay in Siem Reap and was going there. They told me they also were staying in Siem Reap and asked whether they could ride into town with me. So, we struck an arrangement with the tuk-tuk driver to take the 3 of us to our respective lodgings in Siem Reap. When I arrived at my guesthouse (actually called Mom’s Guest House), the proprietor, Mrs. Kong, who was expecting me came out to greet me. The room I was staying in was $5 a night, but it was the best $5 I had ever spent by far in my life. It was 10pm, I had been on that bus for over 8 hours and was wiped out. My neck and shoulders were twisted up in knots and I was sore everywhere else. I had 3 days to immerse myself in Angkor, so I tried not to dwell on my maddening massage road ordeal. I thought only of the next day and the sights awaiting me.

Dancing Apsaras - Angkor

Dancing Apsaras

In the morning, I took a bike from Mrs. Kong and rode through the center of Siem Reap before I found my way to the entrance of Angkor — the last stretch of which passes by huge luxury hotels like Raffles and Le Meridien before the archaeological area begins. I purchased a 3-day pass (which requires a passport-sized photo for non-Cambodians) and spent the morning to dusk of each day exploring as much of the Khmer capital as I could. As described in a previous post (See “At The Dawn of Happiness” at http://wp.me/p2Bq4y-Du), Angkor was founded as the capital of the Khmer Empire in the early 9th century and was the most populated city of its time. The first Khmer Kings were adherents of Hinduism and so stories from the Hindu epic, the Ramayana, along with celestial beings like Apsaras were carved throughout the walls of the city. With each new Khmer King, new temples and structures were added to Angkor. In the early 12th century, the Khmer King Suryavarman II constructed the world’s largest temple complex known as Angkor Wat which was originally meant to capture a microcosm of the Hindu universe where the supreme-god Vishnu would be able to reside in quiet contemplation of all creation. Buddhism was not adopted as the dominant religion of the Khmer Empire until King Jayavarman VII ascended to the throne in the late 12th century. He ruled for 30 years (from 1181 to 1218AD) and is considered by most historians as the greatest Khmer King. He was a devotee of Mahayana Buddhism and one of his most important acts was to rededicate Angkor Wat as a Buddhist temple. He also actively expanded the city centre of the capital and constructed several new temples. Some of his most well-known additions to Angkor include Ta Prohm, Preah Khan, Bayon (Jayavarman’s face is built into the sides of many portions of this pyramid-like temple since he sought to depict himself as a bodhisattva of compassion), and Angkor Thom. Interestingly, within a few decades after the death of King Jayavarman VII, the practice of Mayahana Buddhism within the Khmer Empire was largely replaced by Theravada Buddhism. One of the reasons for this shift to Theravada practice is that King Jayavaraman VII had a son who went to Sri Lanka to study Buddhism and became a monk in the Sinhalese Theravada tradition. When the son returned to Angkor, he espoused the Theravada teachings he had learned which quickly spread through the capital and throughout the Khmer Empire.

Silk Tree at Teah Prohm - Angkor

Silk Cotton Tree at Ta Prohm – Angkor

The Khmer Empire ultimately came to an end when the Thai Kingdom of Ayutthaya invaded and conquered Angkor in the 15th century. Thereafter, the inhabitants of Angkor began to leave, the creeping jungle slowly swallowed it up, and it became lost for centuries. But, what was not lost was Theravada Buddhism which had taken root after King Jayavarman VII’s death and became further entrenched as a result of the conquering Thai. Today, Theravada Buddhism is still the dominant religion of Cambodia notwithstanding the fact that the Khmer Rouge did their utmost to eradicate its practice. At the end of my first day at Angkor, I climbed up a hill called Phnom Bakheng which is located to the north of Angkor Wat. Many tourists and villagers go up to the top of this hill to watch the sunset and see how the fading sunlight changes the color of Angkor Wat which one can see below. From the hilltop, I was able to comprehend how enormous Angkor was and saw the boundaries and moats which the Khmer had so methodically engineered in order to protect and sustain its large population (ironically, one prevailing theory today as to why people ultimately abandoned the capital was that problems with proper irrigation for farming led to its collapse). I took several photos which captured the light dancing off Angkor Wat in all sorts of different shades. It was mesmerizing and I was rabid in anticipation of many more incredible scenes and photo ops that I would certainly experience over the next few days. Then, a funny thing happened. As I was pedaling on my bike and turning to exit the archaeological park which was closing, a small car with an attached food cart trailer came up on my left side. I tried to be sure that the car had a wide berth so it could pass me cleanly, but somehow my front wheel bumped a wheel on the trailer and I went flying over my handle bars. I don’t remember the pain of my fall. I only remember looking up and blinking at the face of someone staring down at me with concern. It was the driver of the car. He spoke a little English and asked me if I was OK. I stood up with a shakiness and tried to get my bearings. I saw the bent front frame of my bike a few meters away from me. I then looked down and saw my dented camera near my feet. I think somehow the impact of my fall was absorbed by my camera which I had strapped around my torso. I slowly wrapped my mind as to what had just happened and then I realized I was not seriously hurt. I exhaled in relief and looked at the man. I could only smile. He smiled back. I started to laugh and shake my head. I told him I was OK and shook his hand goodbye.

Female Monk - Angkor Wat

Female Monk – Angkor Wat

I was touched that he had stopped his car and come over to see if I was OK. He could have easily driven off, especially if he thought he had hit a tourist who was seriously injured. I picked up my camera and inspected it. It was dented, but the roll of film inside seemed unharmed and the camera appeared to still function. Little did I know that my camera was basically useless. Something inside the lens or shutter had cracked, and although I took over 12 rolls of film over the next few days, only a handful of the pictures were able to be developed. There you have it then — I had arrived via a ridiculously long and nerve-wracking journey and then found myself busted flat on the road during my first day at Angkor. I’m not sure I learned any lessons. I just picked myself off the ground, fixed the bent frame of my bike, and hopped back on. When it was time for me to leave and get back to Thailand, I did make sure to take one of those Toyotas back to the border. So, I guess that was a lesson learned — there was no way was I going to repeat the massage road experience. And you know how long the drive back to Poipet from Siem Reap took? 65 minutes.

At the Dawn of Happiness

27 Feb
Detail of temple exterior - Sukhothai, Thailand (2006)

Detail of temple exterior – Sukhothai, Thailand (2006)

East of Burma, lays the core of Buddhist Southeast Asia – Thailand, Laos, and Cambodia. South of Southeast Asia itself, frenetic socio-economic activity and religious contrast blurs by as Thailand cedes to Malaysia, then Singapore, and across the Strait of Malacca is Indonesia. I pick up then from Thailand. But, I must first lead with a basic overview of the Khmer Empire.  This was an empire that covered most of what is today Cambodia, Laos, Thailand, and south Vietnam. The beginnings of the Khmer Empire can be traced to 802AD with the founding of the empire’s capital in Angkor which was the most populated city of its time. The first Khmer Kings were adherents of Hinduism and so stories from the Hindu epic, the Ramayana, along with celestial beings like Apsaras were carved throughout the walls of the city. With each new Khmer King, new temples and structures were added to Angkor. In the early 12th century, the Khmer King Suryavarman II constructed the world’s largest temple complex known as Angkor Wat which today is one of the most visited sites in Southeast Asia. But, what most of the tourist package groups who fly into Siem Reap, Cambodia for day trips to the temple complex may not realize is that the lofty chambers of Angkor Wat were meant to capture a microcosm of the Hindu universe where the supreme-god Vishnu would be able to reside in quiet contemplation of all creation. It was not meant to be a Buddhist temple or shrine.

Wat Traphang Ngoen

Wat Traphang Ngoen

The Khmer people did not absorb Buddhism until a few centuries after Angkor Wat was built and the reason for their capitulation to Buddhism was in part due to the rise of the Thai people in the north and western frontiers of the Khmer Empire. The main Khmer outpost in Thailand up until the early 13th century was in Sukhothai which is about 450km (280 miles) north of Bangkok today.  A large group of Thai tribes and clans got together and drove out the Khmer forces from Sukhothai and established what was to be the first independent Thai kingdom in 1238AD.  One of the sons of the first king of Sukhothai became King Ramkhamhaeng and he ruled Sukhothai for over 40 years. His reign is referred to by Thai historians as a “golden age”. He created the forerunner of what is the modern Thai alphabet in 1283AD by adapting Khmer letters into a form that suited Thai speech, and extended Sukhothai north into Laos and south into the Malay peninsula. Religious art flourished under him in what is viewed now as classical Thai forms.

Wat Sa Si - Sukhothai

Wat Sa Si – Sukhothai

Wat Chana Songkhram

Wat Chana Songkhram

Prior to the advent of Buddhism, most Thais had a religious practice that consisted of a mix of animism and shamanism. Starting in the 11th century, Theravada Buddhism trickled into Thailand from Burma. Sukhothai’s first king, Indraditya (Ramkhamhaeng’s father), made it the state religion in an attempt to unify the Thai people. While it is acknowledged that the Buddha images and temples of Sukhothai were influenced by Burma’s Mon people, during Ramkhamhaeng’s rule the Thai did develop their own unique “chedi” (Thai word for stupa) design – a lotus bud spire. King Ramkhamhaeng also supported the growth of the Sangha — the monkhood in Sukhothai. He did this through inviting ordained monks from Sri Lanka (where Theravada Buddhism already had over a millenia’s worth of history) to Sukhothai so that they would conduct Buddhist teachings there and promote the monastic life. The first stupa constructed at Sukhothai was Wat Maha That (or the royal sanctuary). This stupa rose in a lotus-bud design and within it was enshrined a relic of the Buddha. It is the largest temple at Sukhothai. Most of the buildings in the Sukhothai were built with bricks and contained stucco exteriors. The interiors of many these buildings were painted with murals of the Buddha’s life and featured large bronze castings and stone carvings of the Buddha in various positions — seated,  standing, walking with elongated hands, and bearing a flame-like crown on his head.

Wat Maha That - Sukhothai

Wat Maha That – Sukhothai

Bicycling through the archaeological zone of Sukhothai, I started with Wat Maha That and continued to Wat Si Sawai (known for its Khmer-style tower), Wat Traphang Ngoen (contains faded, standing Buddhas in 4 niches), Wat Chana Songkram (has Sri Lankan-style dagoba design), Wat Phra Phai Luang (remnants of monastery), and Wat Saphan Tin (12.5m tall standing Buddha situated on 200m high hill that overlooks Sukhothai).

Wat Si Chum

Wat Si Chum

I found the most spectacular sight at Sukhothai to be Wat Si Chum —  a “mondop” containing a large sitting Buddha called “Phra Achana”.  The mondop itself is a 15m tall and 32m wide square structure and Phra Achana measures 11m in width from knee to knee. Devotees place gold foil on the right hand of this great Buddha who sits in the “vanquishing of Mara / the earth stands witness” pose (See post “Tempt” at http://wp.me/s2Bq4y-tempt). The words Phra Achana in Thai mean “one who is not frightened” and there are tunnels that run inside the walls of Wat Si Chum where these words are carved along with images and stories of the Buddha’s life. These tunnels are now closed to visitors. Wat Si Chum is a significant religious monument because its Thai builders consciously designed it to mark a break from the other “mandapas” which existed in India and elsewhere in the Khmer Empire at the time it was built.

File created with CoreGraphicsIn those other structures, the shrine or chamber room that was set aside for special ceremonial purposes was built within a larger temple or building. Wat Si Chum is not annexed to a larger religious structure, and instead, is an independent building that serves as its own stand-alone shrine. It allows for a very powerful, yet intimate experience within a uniform space that’s filled only with Phra Achana and the individual. When I entered, I felt boxed in as if in a confessional — as if I had come before Phra Achana to confess to my transgressions. One Thai legend even speaks of an invading Mon force who fled Sukhothai in fear when they peered inside Wat Si Chum and saw the disapproving, lowered eyes of Phra Achana staring back at them. Another interesting achievement of King Ramkhamhaeng was that he traveled to China’s Yunnan region on at least 2 separate occasions. He encouraged trade between his Thai people and the Chinese there, and through his efforts he sparked the Thai production of ceramic ware based on Chinese methods.

Phra Achana inside Wat Si Chum

Phra Achana inside Wat Si Chum

This savvy in being able to broker relations with larger countries is an important hallmark of Thai kings — one that paid off in a big way in the 19th and 20th century when Thailand ultimately emerged as the only nation in Southeast Asia not to fall under the imperial thumb of any of the Western powers that had occupied nearly everywhere else in the region. Through the wily maneuvering of the kings of the current Chakri dynasty, Thailand brokered its way through French, English, and American domination in Indochina.  Sukhothai would ultimately fall within 2 centuries after its founding and become a vassal state of its more powerful southern neighbor, Ayutthaya. The Thai Kingdom of Ayutthaya sacked Angkor in 1431AD, which signaled the end of the Khmer Empire.  The creeping jungle swallowed up Angkor and Sukhothai and both were lost for centuries.

Wat Saphan Hin

Wat Saphan Hin

Near where the royal palace once stood in the center of Sukhothai, a stone marker bearing an inscription was found. This inscription was translated and states in part:

“This realm of Sukhothai is good. In the water there are fish; in the field there is rice. The ruler does not levy a tax on the people who travel along the road together, leading their oxen on the way to trade and riding their horses on the way to sell. Whoever wants to trade in elephants, so trades. Whoever wants to trade in horses, so trades. Whoever wants to trade in silver and gold, so trades.”

An enlightened message from the 13th century.

Reflections in a Golden Face

26 Nov
Burmese girl at Mandalay  Flower Market

Burmese girl at Mandalay Flower Market

There’s a stanza of Rudyard Kipling’s poem, Mandalay, that reads: “If you’ve ‘eard the East a-callin’, you won’t never ‘eed naught else. / No! you won’t ‘eed nothin’ else/ But them spicy garlic smells, /An’ the sunshine an’ the palm-trees an’ the tinkly temple-bells; On the road to Mandalay…” Kipling wrote these lines in 1892 and in the full context of the poem, these words are being spoken by a soldier who has just come back from a 10-year stint in Burma and is describing his experience to the Kipling narrator who longs for a life in the East with a Burmese girl he left behind when he returned to London. Now, stuck in the cold drab confines of English city life, he reflects on his lost time in Mandalay and slips into the past as he listens to the soldier’s words.

View of Mandalay Hill from palace wall

View of Mandalay Hill from palace wall

Contrary to what may be a popular held belief, Mandalay is not on the ocean and does not have a bay. It is in the north part of Burma located far from the gulf and instead is nestled along the Irrawaddy River. It was the last capital of the Burmese kings and their beautiful teak Mandalay Palace compound burned to a crisp during World War II fighting in the city.  Today, Mandalay is Burma’s second largest city and is a dusty, gem-trading urban sprawl that serves as a crossroads for Burmese minorities from the northernmost corners of the country who come to Mandalay for supplies and work. In the city’s north boundary looms Mandalay Hill — a 760ft tall mound that is sprinkled with many monasteries, temples, and shrines connected by a series of covered stairways and paths which snake around the hill and up to its summit.

O Bein's Bridge - Amarapura

U Bein Bridge (1850AD) – Amarapura

Within 50km of Mandalay lies the former capital of Amarapura (home of the oldest teak bridge in the world – U Bein Bridge) and Sagaing which is a center for international Buddhist study and learning and has hills laden with many monasteries and temples — most famous of which are the Soon U Ponya Shin Pagoda and U Min Thonze Pagoda.

45 Buddha images of U Min Thonze - Sagaing

45 Buddha images of U Min Thonze – Sagaing

97ft high Soon U Ponya Shin Budda  (13th century) - Sagaing

97ft high Soon U Ponya Shin Buddha (13th century) – Sagaing

Mandalay contains one icon that beyond all else was the raison d’etre for my visit there: the Mahamuni Buddha. Along with the Schwedagon Pagoda and Golden Rock, the Mahamuni Pagoda which contains an image of the Buddha’s face cast in 554BC is the most venerated site of pilgrimage in Burma. Pictures or small replicas of the Mahamuni Buddha are found hanging in taxi cabs, stores, and restaurants all around Burma.

The Buddha pointing down from atop Mandalay Hill to the land below where he prophesied the founding of Mandalay. Ananda to his left.

The Buddha pointing down from atop Mandalay Hill to the land below where he prophesied the founding of Mandalay. Ananda to the left.

During the last half of the 6th century BC, the Buddha walked throughout India and beyond to spread his teachings. At one point, he went east and crossed what today is Bangladesh and dipped south to the Rakhine State area of modern Burma. There, he reached the city of Dhanyawadi which at that time was the capital of the Kingdom of Arakan. The Arakanese King  had already been exposed to Buddhism through those subjects and members of his court who had converted to the Buddha’s teachings, so he requested that the Buddha come to Dhanyawadi.

View of Sandamuni Paya from Mandalay Hill [each of the white stupas contains a marble slab with a page of the Tripitaka]

View of Sandamuni Paya from Mandalay Hill [each of the white stupas contains a marble slab with a page of the Tripitaka (earliest Buddhist scriptures)]

When the Buddha arrived, the King and the citizenry brought various gold and other precious objects as gifts for the Buddha who of course did not accept them. Instead, these objects were melted down and an image was cast of the Buddha’s  actual face. After the cast was created and the rest of the image’s body was put together, this image served to commemorate the Buddha’s visit to Dhanyawadi and passing generations of people were drawn to it in order to make offerings and stand witness to this likeness of the Buddha. The offerings took the form of diamonds, gold, rubies, emeralds, and sapphires which were affixed to the crown and chest of the Mahamuni Buddha. Then, gold leaf was applied to the Mahamuni Buddha continuously and this has resulted in several inches of thick gold layering on the image.  The image stayed in Dhanyawadi until the Arakan kingdom was sacked by the Mon Burmese who absconded with the Mahamuni Buddha and made it their own. The story goes that the Mahamuni Buddha was so large that it had to be cut into pieces for transport to Amarapura- which was then the capital city of Burma. It was then moved to Mandalay and has resided in its present compound after it was built in the 1780s by King Bodawpaya.

Matwalgyi Paya - Mingun

Mingun Pahtodawgyi – Mingun

King Bodawpaya was incredibly ambitious — not only did he consider himself a reincarnation of the Buddha, he also attempted to construct the largest stupa (and bell) in the world — on the other side of the Irrawaddy river just north of Mandalay. This was to be called the Mingun Pahtodawgyi — the Great Royal Stupa. It was never finished and today lies as huge brick stump that has since been split by an earthquake.

Exterior of Mahamuni Pagoda

Exterior of Mahamuni Pagoda

The Mahamuni Buddha compound is large with 4 points of entry and contains arcades or pavilions with covered walkways. There is a bazaar-like feel in these arcades where there are hundreds of shop stalls selling various religious ornaments, garlands, incense, and other offerings alongside books, home goods, food, and other supplies. On display in one of the temple courtyards is a set of 3 Khmer copper statues that were originally looted from the Khmer capital of Angkor in Cambodia by the Siamese kings of Ayutthaya in Thailand.  Ayutthaya was then sacked in the 16th century by the Mon king of the time, who took these pieces back to Burma. These statues today are rubbed by pilgrims as each contains some special merit.  If one follows any of these arcades they ultimately spill into the central area of the temple which then cascades in a series of archways into a small chamber. Inside this chamber is the Mahamuni Buddha which although in a seated position — appears at first glance to be standing over the continuous streams of monks, pilgrims, and people who are sitting below it. But, the Mahamuni is in fact seated in the mudra position where his right hand is pointed down — invoking the earth’s attestation to his attainment of Enlightenment and the vanquishing of Mara the tempter.

Cascading archways leading to the Mahamuni Buddha

Cascading archways leading to the Mahamuni Buddha

I approached the Mahamuni head-on and passed through a narrow arched corridor.  Each arch was divided into a base of red brick that gave way to a golden paint which rose to the ceiling. As I walked closer to the gleaming Mahamuni, the last 7 or so archways became more and more ornate with glyphic designs, flowers, and other intricate gilded patterns. There were people sitting on a carpeted area looking towards the light of the Mahamuni. Women were seated in the back of the carpeted area and men were seated closer to the Mahamuni. The area nearest to the Mahamuni was cordoned off and reserved only for monks. I slowed my gait as the great image began to reveal itself to me.

Mahamuni Buddha

Mahamuni Buddha

DSCN2840

Siddhartha Gautama?

It was set off in the darkened corridor by electric lights that framed the final archway that led to its chamber. This was truly an inner sanctum. The golden image was enhanced by lights from the ceiling of the chamber that bounced off it. A round face with closed oval eyes, broad flat nose, and pursed lips. This was the face — the face of Siddhartha Gautama before me. I sat down. He is 13ft high, but looks bigger. Something about the layering of old, medallions, necklaces, and other gems on his torso and crown make it look massive.  I studied the image. It smacked of humanness. I clearly saw features of a face that once did belong to someone. I had no doubt. This was not an idealized Buddha face as was omnipresent throughout Burma and elsewhere in the Buddhist world. Nor was this some kind of inanimate face like those found in other ancient statues of the Buddha. This image had a very different quality — a soul.  No wonder that at dawn of each day the face and teeth of the Mahamuni Buddha are cleaned in a carefully choreographed ritual by a senior monk.  As I sat cross-legged in the carpeted area reserved for men, I looked around at the people around me. Some had their eyes closed in silent prayer, yet others had their gazes fixed on the Mahamuni Buddha as if in a trance.

DSCN2836On the surface it could have appeared that we were worshipping a golden deity, but Buddhism is not about worship. It is about inward contemplation about the causes of suffering and discontent, understanding how such causes shackle us, and then breaking free from these shackles through an active pursuit towards ethical conduct, intention, speech, effort, and mindfulness. The image of the Buddha may be used as a point of focus for quieting one’s monkey mind, but he is not himself the focus. The Buddha never spoke to his disciples that he was to be worshipped. Nor did he teach about the need for worshipping any creator of the world. The focus of his teachings was on how to navigate a middle path toward the attainment of Enlightenment and after one had achieved that, then one would pass into a state of spiritual and physical bliss – freed of suffering – which could be realized in life or upon death.DSCN2838 As I sat before the Mahamuni, I thought about what the other people around me were concentrating on. Were they here asking for a blessing, searching for answers, or merely basking in the radiance of the illuminated being before them?

Monk at Sandamuni Paya

Monk at Sandamuni Paya

I think back to that moment now and re-imagine the smells, sights, and sounds swirling around that chamber.  The fragrant incense permeating through the archways and the mix of garlands and exotic spices. The sight of golden rays shooting out from the Mahamuni. The quiet murmur of the monks’ chanting and the laity shuffling on the carpet.  A trinity of senses. In his poem, Kipling also invoked a trinity as he cited to the garlic, sunlight, and tinkling bells. From his grey London quarters, he thought about that — about romance, about the East. Today, from within the cramped office of Western modernity, I understand Kipling’s nostalgic sentiment. I understand that longing.

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