Thadingyut Festival of Lights

The Myanmar lunar month of Waso, which usually falls in July, marks the beginning of the three-month Vassa period, also known as Buddhist Lent or the Rains Retreat. During this time, monks are not allowed to travel overnight from their monasteries, and therefore they dedicate these months to intensive meditation and the study of scripture.

Many laypeople also adhere more closely to the Buddhist precepts by giving up meat or alcohol. Weddings are not allowed during this period, and music concerts and other public performances are frowned upon. As Myanmar author Khin Myo Chit writes in her book Flowers and Festivals Round the Myanmar Year, “It is a time for sobriety, self-denial and religious contemplation.”

Monsoon starts loosening its grip during the lunar month of Tawthalin (September). The rain still falls, but sunshine increasingly finds its way through the cloud-cover. The rivers are brimming with water, and in some places the Ayeyarwady appears more like a lake than a flowing waterway.

The buildup to Thadingyut, which marks the end of Buddhist Lent and fell on October 28 this year, is characterized by a gradual change in weather. With the skies now clearing, it is the season of pagoda festivals, music concerts and weddings, with cooler winter weather just around the corner.

The end of Lent is marked nationwide with the three-day Thadingyut Festival of Lights.

Buddhists believe that at one point in his life, the Buddha ascended to Tavatimsa, the Celestial Abode, and spent the three-month Vassa period teaching the sacred Abhidhamma discourses to the heavenly beings who lived there. Among his students was his mother from a previous existence, who had been reborn in Tavatimsa as a god named Santusita. The lengthy sermon was the Buddha’s way of thanking Santusita for having been his mother in a previous incarnation.

On the full moon day of Thadingyut – which is still known as Abhidhamma Day – the Buddha descended back to the human realm from Tavatimsa. Some versions of the story say that Sakka, king of the celestials, created stairways made of gold, silver and rubies to facilitate the procession, while other accounts claim that the pathway was fashioned from the stars themselves. In any case, the procession is said to have included a host of brahmas and gods accompanied by the sound of Sakka wailing away on his mighty conch-shell horn. The people of the earthly realm set out bright lights to help guide the Buddha and to celebrate his return, a tradition that is maintained to this day.

During Thadingyut, pagodas and homes throughout the country are decorated with electric lights, colorful paper lanterns, candles and even small ceramic saucers filled with oil in which wicks are lit. Major religious sites such as Shwedagon Pagoda are packed with pilgrims who light candles to pay homage to the Buddha and gain merit. Each light adds to the incredible spectacle of thousands of small flames burning in the night. Out on the streets, meanwhile, some people light fireworks or launch small hot-air balloons, which silently ascend and drift across the sky before burning out.

Thadingyut is also a time for street fairs, one of the most popular of which is held along several blocks of Bogyoke Aung San Road in downtown Yangon. For three days the air is thick with the aroma of fried food, and street vendors urge passersby to throw their money away on blue jeans, wristwatches, sunglasses and the latest hip-hop gangsta-wear from China. There are impossible-to-win ring-toss games, as well as sketchy Ferris wheels that are spun manually by acrobatic, death-defying carnies. Signboards are erected along the upper block of 50^th Street and decorated with cartoons drawn by local artists, a tradition that dates back to 1932 when cartoonist U Ba Gyan set up an exhibition of his work on 13^th Street in Lanmadaw township. After his death in 1953, young artists carried on the tradition in different locations around the city.

Thadingyut is also associated with paying homage not only to the Buddha and his teachings (dhamma), but also to the order of monks (sangha), parents, teachers and elder relatives. In this way, laypeople are able to emulate the gesture of gratitude that the Buddha paid to his mother during his sequester in Tavatimsa. Visits are made to parents and elders to present gifts and to give thanks, and some people hand out food donations (satuditha) to friends, family and strangers alike. In a ceremony known as pawarana, monks ask their monastic brethren to rep­rimand them for any sins they may have committed.

Several areas around Myanmar have their own unique way of celebrating Thadingyut. At Kyaikhtiyo Pagoda in Mon State – popularly known as Golden Rock – pilgrims offer 9000 lit candles and 9000 flowers to the Buddha. In Shwe Kyin in Bago Region, located along the banks of the Sittaung River, the day after the full moon day is marked with a decorative boat competition and the launch of a Karaweik barge carrying images of the Buddha. After darkness falls, thousands of lotus-shaped oil lamps are lit and set afloat on the water.

Shwethalyaung Pagoda in Kyaukse, 50 kilometers (30 miles) south of Mandalay, hosts an elephant dancing festival on the full moon eve and the full moon day. The dancing is not done by genuine pachyderms, but rather by teams of two competitors dressed in colorful, homemade elephant costumes, who bust their moves to the beat of live drum music as they seek to out-perform the other contestants.

Thadingyut also marks the beginning of Kahtein (Kathina in Pali), a month-long period leading up to the full moon day of Tazaungdine in November during which people donate new robes or other supplies to local monasteries. These offerings can include anything from fans, alms bowls and books for learning the Pali language, to tote bags, towels and soap. They are attached to wooden frames called padethapin (trees of plenty) that are set up throughout the country by business owners, schools, hospitals and even groups of trishaw drivers who congregate on street corners waiting for customers.

On a designated day toward the end of Kahtein, the trees are taken to the monastery for which the robes, supplies and money have been collected. The donation day is cause for celebration in neighbourhoods and villages throughout Myanmar, and everyone participates. There are music and dance performances, and food is prepared to hand out to all comers. Everyone congregates at one spot, such as a community center or the village headman’s house, from where the colourful Kahtein procession sets out on foot or by vehicle to take each padethapin to its designated monastery.

One significant aspect of this festival is that donors do not make offerings to a particular monk, but rather to a monastery in general. To decide who gets what, the monastery holds a lottery starting with the most valuable item and moving down the list to the least valuable. The gathered donors watch, applauding when the names of their favorite monks are called. The most valued prizes are the new robes, and the monks who get them are considered to have received a special honor.