Origin and Development of Stūpa

Buddhist Architecture

Buddhist religious architecture developed in the Indian Subcontinent in the third century BCE. Three types of structures are typically associated with the religious architecture of early Buddhism:

1.      Monasteries (Viharas): Viharas were initially only temporary shelters used by wandering monks during the rainy season, but they later developed to accommodate the growing trend towards Buddhist monasticism. A distinctive type of fortress architecture found in the former and present Buddhist kingdoms of the Himalayas is known as dzongs.

2.      Places to venerate relics (Stūpas):- The initial function of the stupa was the veneration and safe-guarding of the relics of the Buddha. The earliest surviving example of a stupa is in Sanchi (Madhya Pradesh). The Stūpa is a secular architecture.

3.      Shrines or prayer halls (Chaityas or Chaitya Grihas), which later came to be called temples in some places. In accordance with changes in religious practice, stupas were gradually incorporated into chaitya-grihas. These reached their high point in the 1st century BCE, exemplified by the cave complexes of Ajanta and Ellora (Maharashtra). The Mahabodhi Temple at Bodh Gaya in Bihar is another well-known example.

 Origin and Development of Stūpa: A Stūpa which literally means “heap” or “pile” is a reliquary, a shrine containing the remains of a holy person and/or artifacts (relics) associated with them. The origin of Stupa originating in India may be traced back  to the 6th century BCE as tombs of holy men and evolving afterwards into sanctified sites dedicated to the Buddha (563 - 483 BCE) and later to Arhats, Bodhisattvas (enlightened ones), other saintly figures. It is a hemispherical structure, with a spire at the top, sometimes situated on a base that varies in shape and size (depending on the designated purpose of that particular Stūpa) surrounded by a walkway for visitors. Some Stūpas, such as the Great Stūpa at Sanchi, India, or the Boudhanath Stūpa at Kathmandu, Nepal, are large, ornate structures while others are more modest.

Originally a simple mound of clay or mud, Stūpas evolved from simple funerary monuments to become elaborately decorated objects of veneration. Legend has it that following the cremation of Buddha, his ashes were divided into eight parts and distributed among various rulers to be enshrined at special burial mounds. The Buddha left instructions for his followers that his remains were to be honored in this same way, as described by scholars Robert E. Buswell, jr. and Donald S. Lopez, jr:  “In the [text known as] the Mahaparinibbanasutta, the Buddha says that after he has passed away, his relics should be enshrined in a Stūpa at a crossroads, and that the Stūpa should be honored with garlands, incense, and sandalwood paste. Because of a dispute among his lay followers after his death, his relics were said to be divided into ten portions and distributed to ten groups or individuals, each of whom constructed a Stūpa to enshrine their share of the relics in their home region. (859)”

The construction of Stūpas, on a large scale and associated with Buddhism, began throughout India during the reign of Ashoka the Great (268-232 BCE) of the Mauryan Empire after his conversion to Buddhism. Prior to Ashoka’s reign, there were eight Stūpas (or ten, according to some scholars) dedicated to the Buddha (and containing his cremated remains) at different sites, which correlated to important events in his life. In an effort to spread Buddhism and encourage the enlightenment of his subjects, Ashoka had the remains disinterred and ordered the construction of many more (84,000, according to legend), each one receiving a certain allotment of the remains which empowered the structure with mystical energy. Whichever culture raises a Stūpa, its purpose is to provide a sacred space for people to center themselves on higher thoughts & revitalize themselves spiritually.

The earliest Stūpa architecture was infact, a mount of soil but later on stones, wood and bricks were used to build Stūpas. There are five types of Stūpas:

1.      Relic Stūpas (Shararika): - It is defined as that Stūpa wherein the corporal relics of the Buddha, his disciples, and lay saints are kept.

2.      Object Stūpas (Parabhogika):- It is defined as that Stūpa wherein the chiver, alms bowl, walking stick used by the Buddha is kept.

3.      Commemorative Stūpas: - built to commemorate events in the lives of Buddha or his disciples.

4.      Vistic or Symbolic Stūpas (Uddesika): It is defined as that Stūpa built on the spot which was visited and related to the Buddha.

5.      Votive Stūpas (Vratanushita): It is defined as that Stūpa which is built when someone’s wished is fulfilled.

The most famous and classical example of the development of stupa is at Sanchi in the State of Madhya Pradesh. The complex features the Great Stupa (Mahastupa), temples, pillars, reliefs, and other stupas commissioned by queen of the Ashoka Karubaki in the 3^rd century BCE. Work on the Great Stūpa is said to have been overseen by Ashoka himself who erected one of his pillars, inscribed with his edicts, on the site. The pillar of Ashoka at Sanchi can still be seen at the complex. It was build with dried up bricks. Later on during the Shungha period the Stupa was reinforced by the wet bricks. Thereafter a number of embellishments in the form of Parikarama path, Chatra, Sopaan, Geateway (Torandwar) and so many things were developed.

 

1.      http://www.stupa.org.nz/stupa/intro.htm