Format: Paper presentations with discussion
Convenors:
Dr Garima Kaushik, Asst. Superintending Archaeologist, Archaeological Survey of India, New Delhi, India, garimakaushik55@gmail.com
Dr Manish Rai, Asst. Superintending Archaeologist, Archaeological Survey of India, Mumbai, India, drmanisharchaeologist2020@gmail.com
Dr Kantikumar Pawar, Coordinator, Bihar Heritage Development Society, Dept of Art, Culture and Youth, Government of Bihar, Patna, India, kantipawar@gmail.com
Dr Sonam Spalzin, Asst. Superintending Archaeologist, Archaeological Survey of India, Leh, Ladakh, India, Sspalzin.asi@gov.in
The archaeology of Buddhism has gained considerable traction in the last few decades. It has brought into focus the difference between precept and actual practice. On the one hand it supports and complements the information brought out by textual sources, while on the other it also elicits information on practices and conventions followed within Buddhism that never formally made their way into the canonical texts. For instance, many of the gendered practices followed in Buddhism never found space in the mainstream canonical literature. This session would bring to the fore various little known and little studied aspects of early Buddhism spanning the whole of South Asia – covering Afghanistan, Bangladesh, Bhutan, India, Maldives, Nepal, Pakistan and Sri Lanka – by revisiting some of the earlier accepted theories based on literary data on the basis of archaeological assessment and evaluation. It seeks to bring together scholars, researchers, students interested in the academic study of Buddhism focusing on recent discoveries, studies reinterpreting the evolving art forms over time and space, the reason for their spread, the architectural forms that look beyond the obvious demarcation simply as viharas, chaitya and stupas in order to arrive at a more nuanced understanding of the whole process of evolution of the religion across time and space.
Papers:
Diversification of Buddhist Stupa Architecture During the Maurya Period: A Case Study from Bihar, India
Ishani Sinha, School of Oriental and African Studies (SOAS University of London), UK
Bihar, closely associated with the life and teachings of Buddha, is home to a diverse range of stupas, the most sacred architectural form in Buddhism. These structures began as simple, low, hemispherical earthen mounds in the 5th century BCE and gradually evolved over the centuries. Many stupas emerged around key Buddhist sites and along the routes Buddha travelled. While some were uncovered long ago, others have been revealed through recent archaeological work. Among these, the stupas built or expanded during the Maurya period stand out for their architectural innovation. The Maurya period marks a pivotal phase in the diversification of stupa architecture, with considerable variation in form. These early developments laid the groundwork for later architectural transformations, leading to some of the most iconic stupas in Buddhist history. While some forms were abandoned, others flourished and became influential in the architectural evolution of stupas. This paper presents a case study of several identified stupas in Bihar, focusing on the early diversification of stupa typologies during the Maurya period. What began as modest structures eventually evolved into monumental stupas, not just in Bihar but across the broader Buddhist world.
Buddhist Influences on Menander: A Survey of Literary and Archaeological Sources
Renu Shukla, Professor, Dept of Ancient Indian History, Culture & Archaeology, Kanya Gurukul Campus, Gurukul Kangri (Deemed to be University), India
Menander Sotar (Milinda), a prominent Indo-Greek king, was deeply influenced by Buddhism’s liberal and practical ideology during his rule in Northwest India. His interactions with Buddhist philosophy and community reflect a significant cultural synthesis between Greek and Indian traditions as reflected in historical accounts, inscriptions, and the Milindapañha, where he is depicted as a philosophical and inquisitive ruler engaged in Buddhist discourse. This study examines the influence of Buddhism on King Menander, whose patronage and respect for Buddhist principles were instrumental in fostering goodwill among his Indian subjects and cultural synthesis between Greek and Indian societies. Evidence such as Buddhist-themed coins, monumental inscriptions, and references in Buddhist chronicles like the Mahāvaṁsa underscores the flourishing of Buddhism under his rule.
While scholarly debates persist regarding Menander’s formal conversion to Buddhism, his enduring legacy in Buddhist history demonstrates the religion’s pivotal role in bridging cultural divides. This analysis underscores the interplay of political necessity, personal inclination, and cultural evolution that defined Menander’s engagement with Buddhism and his contribution to the Indo-Greek integration within Indian society.
Living or Dead? Re-examining the Function of Early Buddhist Caves in Dunhuang, Kucha, and Bamiyan
Shi Wang, Dept of Asian and Middle Eastern Studies, Oxford University, UK
This study re-evaluates the function of pre-7th century Buddhist caves in Dunhuang, Kucha, and Bamiyan, three paramount sites in Western China and Central Asia. By introducing novel evidence, this paper challenges the assumption that all these caves were used for monastic practice. This study adopts a multi-disciplinary approach. There are four critical indicators of the motivations behind the caves’ construction: the inscriptions left by the creators and benefactors of the caves— rendered in Chinese within Dunhuang and in Tocharian and Sanskrit within Kucha; the architectural influences, notably Bamiyan’s borrowings from Sasanian halls and Dunhuang’s from Chinese tombs; the themes of the murals, which reflects aspirations towards enlightenment in Bamiyan and Kucha, and the posthumous realm in Dunhuang; and the presence or absence of archaeological discoveries related to monastic life in these sites. Through this interdisciplinary lens, the investigation unveils a varied spectrum of functions across the sites: the caves in Kucha and Bamiyan were likely pivotal for monastic activities, whereas those in Dunhuang appear to have been primarily used as sepulchral sanctuaries, intended to secure auspicious rebirths for deceased kin. This diversity in usage challenges the prevailing homogeneous narrative surrounding the evolution of Buddhist cave temples across these distinct regions.
Gharapuri (Elephanta) Island: A Lesser-known Buddhist Centre of Aparanta—An Archaeological Investigation
Manish Rai, Asst. Superintending Archaeologist, Archaeological Survey of India, Mumbai, India
Aparanta, in the northern part of the Konkan region on the western coast of India, is mentioned in the Edicts of Ashoka (268–232 BCE). Ashoka introduced Buddhism into Konkan, erecting numerous stupas over the bodily relics of Buddha throughout his empire. Over time, caves came to be excavated near port towns for the Buddhist monk fraternity. These sites gradually gained spiritual and religious legitimacy, and bone relics of monks, treasures, and small votive stupas were subsequently added to the numerous Buddhist sanctuaries located along the trade/maritime routes, and land and monetary donations poured in, as recorded in the inscriptions.
Western Indian ports played a vital role in trade and commerce, and important ports of the Early Christian era included Sopara, Kalyan, Chaul and Mandad. However, little is known about the small island site of Gharapuri, which boasts one of the largest brick stupas embellished with sculptures of lions, elephants etc., dated to the 1st century BCE. Even after the decline of Sopara, Gharapuri continued to flourish until the seventh century CE, as is brought out by the archaeological evidence of a wharf-cum-jetty and a huge haul of amphora/torpedo sherds reported from the site. The site of Gharapuri, widely known until recently as a Shaiva cave site dated to around the 6th century CE, acquires a new identity with the recent study in the region, which brought to light its ancient role as a fortified port city with Buddhist affiliations. This paper discusses the strategic location of the site and its significance in the wider context of the maritime trade network in the western Indian Ocean region.
The Rise and Fall of Buddhist Sites in Malwa with Special Reference to the Raisen District, Madhya Pradesh, India
Sandhya Badwelkar, Assistant Archaeologist, Archaeological Survey of India, Bhopal, India
Malwa comprised the whole of western Madhya Pradesh, surrounded by the Vindhyas in the south, the Sagar-Damoh plateau and Bundelkhand in the east, Rajasthan in the north, and Gujarat and the Aravallis in the west. The Raisen district is situated in the centre of Madhya Pradesh. Many ancient routes passed through here. During the Mahajanpada period (6th cent BCE) this area was the main halting point on the Dakshinapath route. The Mauryan emperor Ashok (273-232 BCE) laid the foundation of Buddhism in this region, building numerous stupas and monasteries. Sanchi, Satdhara, Murelkhurd, Talpura, Sonari, etc. are famous Buddhist sites of this area. Up to the 1st century CE these sites flourished, but, apart from Sanchi, no other site survived beyond this. My paper is an attempt to explore the rise and fall of Buddhism in this area, where only the site of Sanchi flourished for up to 1300 years.
Archaeological Traces of Previous Buddhas: An Analysis
Sujata Gautam, Dept Ancient Indian History, Culture & Archaeology, Banaras Hindu University, Varanasi, India
Yashwant Singh Rathore, Deputy Director, Government Bauddha Museum, Gorakhpur, India
The entire Jambudweep was shaped by the significant historical and epochal event of Gautam Buddha’s momentous birth in the 6th century B.C. By emulating Buddhist tradition, Shakya Muni attains Buddhahood, disseminating peerless knowledge for the welfare of humanity worldwide. Historical events of the entire life of Gautam Buddha, from his great birth to his great departure, are confirmed by literary evidence, archaeological investigations, and research.
The historical event of Gautam’s birth in Lumbini was recorded by the construction of the Maya Devi temple during the reign of King Asoka in the 3rd century B.C. Recently in 2011, Coningham excavated in the Maya Devi temple and the excavation revealed important information regarding the traces of the tree beneath which Maha Maya (Great Mother) gave birth to Buddha; the tree encircled by the bricks (older than the Asokan temple) shows the earliest evidence of permanent constructions.
Most of the historians believe that Buddha was the founder of Buddhism. Scholars have been unsure of the historicity of the previous buddhas until now. The facts and figures support that the Buddhist tradition emerged and was practiced before Gautam Buddha, he was a strong follower of the Buddhist tradition. The present research will focus on the historicity of previous Buddhas, and their estimated period and try to trace the archaeological marks of previous Buddhas.
Retracing the Origins and Development of Ta̅ra: An Archeological Appraisal
Garima Kaushik, Assistant Superintending Archaeologist, Archaeological Survey of India, New Delhi, India
Ta̅ra occupies a significant position in the Hindu and Buddhist pantheon alike. However, in spite of its phenomenal popularity, the beginnings of Ta̅ra are shrouded in obscurity. There are several debates which point to a Hindu origin for the deity, while some argue for a Buddhist genesis and yet others argue for a Tibetan origin. Worship of Ta̅ra was especially significant in eastern India, which was under the Pa̅la Dynasty (ca 750 – and 1200 C.E) from where it is believed to have spread to Tibet and China. These claims have been based on surveys of historical records and literary sources. However, going by the archaeological evidence at hand, it can be stated that Ta̅ra seems to be unknown before the 5th cent. C.E., as her sculptural representations are not found even in late Gandharan art. The earliest images of Ta̅ra are only met with in the Buddhist caves of western India dating to the 6th-7th century and she seems to be immensely popular by the 7th-8th centuries. This paper revisits the theories on the origin, subsequent development and spread of the Ta̅ra cult. It attempts to reassess the claims made previously, by employing archaeological sources, etymological analysis and a study of the origin and development of Ta̅ra iconography. The origins of Ta̅ra incontrovertibly explain her subsequent history. By employing an archaeological perspective, this paper attempts to join the dots and fill in the gaps, leading to a more holistic understanding of the origin and development of the quintessential female Bodhisattva by geographically locating the birthplace of the cult and tracing its historical migration and evolution across time and space. Employing a gendered archaeological perspective it also attempts to delve into the question of what necessitated the ‘theological’ inclusion of the female Bodhisattva Ta̅ra into the already established Buddhist Mahayana pantheon. What factors catalysed this process and how was it brought about?
Pilgrimage in Buddhism
Kunchok Thupstan, Assoc. Prof., Central Institute of Buddhist Studies (Deemed to be University), Ladakh, India
Buddhist pilgrimage, deeply rooted in the teachings and life of the Buddha, offers a rich intersection of religious faith and cultural expression. This tradition, which traces its origins back to the Buddha’s instruction to visit key sacred sites, has evolved over centuries, absorbing and reflecting the diverse cultural identities and practices of the regions where it has spread. Pilgrimage sites such as Lumbini, Bodh Gaya, Varanasi, and Kushinagar are not only central to Buddhist history, but also serve as powerful symbols of the spiritual journey and the cultural dynamics within the Buddhist world.
At the heart of Buddhist pilgrimage lies the pursuit of spiritual growth—an act of devotion intended to accumulate merit, purify negative karma, and deepen one’s connection to the divine. Pilgrims engage in rituals such as prostration, circumambulation, and offering-making, all of which are spiritually significant and shaped by local customs and traditions. Tibetan Buddhist pilgrimage practices, for example, are strongly influenced by the region’s cultural practices, demonstrating how religious rituals are interwoven with local identity.
Additionally, pilgrimage contributes to the preservation of cultural heritage. Efforts to protect pilgrimage sites, their associated rituals, and the environments around them are vital to ensuring that these sacred traditions are passed down to future generations. This topic will explore how Buddhist pilgrimage, as both a spiritual and cultural practice, continues to shape individual and communal identities, while promoting the preservation of cultural heritage and fostering spiritual growth across diverse global communities.
The Role of Villages in the Management of Nalanda Mahavihara (from Travel Accounts and Epigraphical Material)
Ravi Shankar Gupta, Curator, Bihar Museum, Dept of Art, Culture & Youth, Govt of Bihar, Patna, India
As one of the most important centres of Buddhism in ancient India, Nalanda has drawn much attention from the people in and out of India. Since the discovery of the place scholars have undertaken research on it from various perspectives. The various literary texts, stone inscriptions, seals and sealing, and travel accounts of Chinese pilgrims, such as Hiuen Tsang and I-Tsing, and Tibetan pilgrims state that several contemporary rulers donated many villages to Nalanda Mahavihara for its maintenance. It can be conceded that Nalanda Mahavihara had ownership of a large number of villages. What were the names of those villages and what type of assistance was provided by the granted villages? In this present paper an exploratory attempt has been made to identify those villages, many of which are situated in the vicinity of the Mahavihara.
Buddhist Metallurgy of Sirpur: A Legacy of Art, Craft, and Spirituality
Saurabh Singh, Academic Counsellor (Guest faculty), School of Open Learning, University of Delhi, India
This research examines the Buddhist metallurgy of Sirpur, Chhattisgarh, revealing a history that perfectly integrates art, craft, and spirituality. Sirpur is a small village situated on bank of the Mahanadi River of Chhattisgarh, India. It is an important archaeological site dating from the 6th – 10th centuries CE. The ancient name of Sirpur was ‘Śrīpura’. M.G. Dixit excavated Sirpur in 1954-57, later excavations were conducted by A.K. Sharma from 1999-2000 to 2003-04, and 2008. On 13th January 2008, a hoard of seventy-nine bronze images of Buddhist deities and votive stupas was recovered from a Buddhist Vihara site.
This research examines Sirpur’s bronze artefacts, which highlight the region’s technical and artistic excellence. It investigates the metallurgical techniques, iconography, and religious significance of these works, emphasising their importance in the development of Buddhist art in India. This research also examines the cultural and commerce connections that shaped their development, finding a mix of regional and transregional traditions. By placing these objects in their historical and cultural contexts, the research highlights Sirpur’s contribution to India’s Buddhist history, as well as its sustainable influence on religious art and material culture.
Evolution of Chaityas and Shrines Excavated at Udayagiri, District-Jajpur, Odisha, India: A Stratigraphical Analysis
Prasanna Kumar Dikhit, Superintending Archaeologist, Archaeological Survey of India, Excavation Branch-IV, Bhubaneswar
This paper attempts to establish the fact that Udayagiri, a Buddhist site, District Jajpur in Odisha, is the only site of its kind, having the evidence of stratigraphical evolution of chaitya–grihas or Buddhist shrines. The large scale excavation in the Udayagiri, conducted by the Archaeological Survey of India, provided an ideal opportunity to show how doctrinal changes manifested themselves in a monastic establishment. Udayagiri had a unique advantage in Odisha, bringing to light two sectarian developments of monastic establishments identified from the readings of seals and sealings: “Sri-madhavapur-mahavihara – aryabhikshu – sanghasya” and “Sri simhaprastha – mahavihara – aryabhiksu – sanghasya”, as revealed from the excavations of Udayagiri-1 and Udayagiri-2.
This paper also highlights studies in the development of Buddhist architecture (shrines) in India from the 6th century B.C. to about the 11th century A.D. and analyses how Buddhists adopted different types of building plans in different periods of their history. Elliptical structures of ancient India are not widely known, but appear to be an old idea, possibly older, at least archaeologically, than other forms. More information in respect of ideological changes and progressive transformation of doctrinal practices among different Buddhist sects, supplemented by available literary data, is likely to cast much valuable light on the rise of different schools of thought, as well as on the social and cultural environment leading to their growth.
Tracing the Influence of Buddhism on Urban Development in the Maldives Islands
Smitha S. Kumar, Superintending Archaeologist, Archaeological Survey of India
K. Krishnan, Prof. (Retd), Dept of Archaeology & Ancient History, The Maharaja Sayajirao University of Baroda, Gujarat, India
The urban development of the Maldives has traditionally been understood in the context of Islamic influence following the islands’ conversion in the 12th century. This study, however, repositions Buddhism as a pivotal force in the early urbanisation of the Maldives, a period that predates Islam. Introduced to the islands likely by the 3rd century BCE, Buddhism had a profound impact on the socio-political, architectural, and economic frameworks of early Maldivian society. The construction of Buddhist stupas, temples, and monastic complexes played a central role in the establishment of urban centres, while the Buddhist monastic system contributed to the organisation of communal life and the facilitation of trade with other Buddhist regions, notably Sri Lanka and India. Although Buddhism declined following the rise of Islam in the 12th century, its legacy remains evident in the archaeological record, particularly through Buddhist relics and inscriptions. By analysing these material traces, this study seeks to reveal the enduring impact of Buddhism on the Maldives’ urban development, thereby providing a more comprehensive understanding of the archipelago’s cultural and historical evolution prior to the Islamic period.
Archaeological investigation of Ladakh in the Context of Trade and Buddhism in East and Central Asia
Sonam Spalzin, Asst. Superintending Archaeologist, Archaeological Survey of India, Leh, Ladakh, India
Ladakh, Cold Desert, offers a unique blend of geography, culture and spirituality characterised by its location at the crossroads of several major regions nestled between the towering Himalayas and the Karakoram Range. Historically significant as a key route for the spread of Buddhism, Ladakh served as a passageway for traders, monks and travellers passing between India and Central Asia. They used the caravan routes not only for trade but also for the dissemination of Buddhist teachings, making Ladakh an important hub for cultural exchange. The movement of goods along these trade routes facilitated interaction across spiritual boundaries and enabled traders, travellers and scholars to exchange stories, texts and philosophies.
Moreover, due to its strategic location, the region was an important link between various ancient civilisations, attracting traders from Europe, China and beyond. The high altitude passes provided access to regions that were otherwise difficult to traverse and allowed a flow of goods. The cultural tapestry of Ladakh was woven by this exchange and is reflected in the different groups and the architectural splendor of the monuments. Buddhist festivals and local traditions celebrate this rich history and show how the interplay of geography and trade has created an enduring spiritual and cultural heritage.
Buddhism and its Way to Architecture
Anita Goswami, Shahid Mangal Pandey Government Girls Post Graduate College, Meerut, India
Buddhism as a way of aesthetic, ideal and order created a very smooth surface for archaeology to be established in coming centuries because it not only started in India, but spread all over Asia, and through its transmigration gave an opportunity for civilisations to come together and develop a special form of archaeology, which became well known in later ages as Gandhara and Mathura art. In these schools of architecture, Buddha was created in many ways and because of this architecture people came to know about Buddhism. It was a practice of aesthetic ideals which indicated that men and women, households and homes, and hermit autistic wanderers followed a certain life to serve society. Aesthetic ideals such as celibacy, chastity, poverty, and vegetarianism were all part of, and produced, monks. My paper focuses on Buddhist asceticism and its formation throughout Asia with a special reference to Gandhara art. Buddhist asceticism was a key factor for the development of archaeology in the regions it travelled.
The Concept of Development of Buddhism in the Betwa Valley
Rahul Baraiya, SOS Ancient Indian History, Culture & Archaeology, Jiwaji University, Gwalior, India
The Betwa Valley in Central India holds significant historical importance, especially in relation to the development and spread of Buddhism. The natural beauty and tranquillity of the valley made it an ideal location for the establishment of Viharas, which served as centres of meditation, education, and community life for monks and followers.
Despite the decline in Buddhist influence during the post-Gupta Empire due to the rise of regional kingdoms and diverse political entities, the legacy of Buddhism remains evident through the valley’s archaeological and cultural imprints.
The role of the Gupta Empire in the 5th-6th centuries CE was pivotal as they facilitated the construction of Stupas, Viharas, Chaityas, various sculptures and paintings, thus ensuring the continuation of Buddhist traditions. Inscriptions, such as the Gujjara inscription from the Mauryan period, highlight the ancient trade routes that facilitated the movement and spread of Buddhism from Magadha to Ujjain via key locations including Magadha, Saket, Mathura, Kutwar, Gujjara, Pawaya, Vidisha and Avanti.
This paper emphasises the preservation and study of Buddhist heritage in the Betwa Valley, as the continued exploration of this heritage allows for a deeper appreciation of ancient traditions and their impact on local communities, both historically and in contemporary times.
Buddhist Art and Architecture in Ladakh
Thupstan Norboo, Editor, Ladakhi Publications, Ladakh Academy of Art, Culture and Languages, Leh, Union Territory of Ladakh, India
Ladakh, often referred to as “Little Tibet,” is known for its unique cultural and religious heritage. Being located at the crossroad of Central Asian trade routes, we can distinctly see the influences from Central Asia, Tibet, and India that have shaped its art, architecture, and lifestyle over the centuries. The history of Buddhist art and architecture in Ladakh entered a new phase after the fall of the Tibetan Empire in the mid-ninth century and the rulers of Western Tibet came to play an important role as the patrons of the second diffusion of Buddhism in Tibet and the Buddhist Himalayas. Rinchen Zangpo, (958-1055 A.D) who, apart from his other major contributions, became famous as the founder of hundreds of temples and monasteries in western Tibet across Guge, Purang, Kinnaur, Spiti and Ladakh. Some of the early period monastery structures, like Alchi, Mangyu and Sumda in Ladakh, integrate elements from Indian, Central Asian, and Tibetan Buddhist architectural styles, but with adaptations that resonate with the harsh, high-altitude environment of Ladakh. They are renowned for their vivid depiction of Buddhist iconography. The craftsmanship reflects the artistic influences of the Indian Gandhara and Gupta periods, blended with Tibetan Buddhist iconographic traditions.
Utility of Water in Indian Buddhist Monasteries: Patronage, Hygiene and Rituals
Chhaya Jha, Bharati College, India
Water is one of the basic necessities of life. It plays an important role in maintaining cleanliness and purity, in rituals and in irrigation. Thus, the management of water assumes significance. This paper explores some of these dimensions of water and its related architecture within Buddhist monasteries. Scholarship on Buddhist sites has concentrated mainly on descriptions of architecture and sculptural details. But in this whole process small structures, like water bodies, remain neglected, despite the fact that these were an important part of Buddhist monasteries.
Other emphases of this work are to examine issues of personal hygiene and the role of water in maintaining cleanliness, the relationship of monastic water bodies to agriculture, and the agrarian involvements of ancient Indian Buddhist monasteries. Water played a key role in rituals, both daily and festive, and will be discussed through literary and inscriptional sources. Examples from Southeast Asia and East Asia show how water was used for spiritual healing. Agrarian involvements of Buddhist monasteries, particularly their role in agrarian expansion in Sri Lanka and Burma, have been studied in some detail by scholars such as Gunawardane, but a study of the same remains a sad desideratum for Indian Buddhism. Water bodies (big tanks, bunds, dams etc.) in monastic possession or in the vicinity of monastic establishments provided irrigation facilities to the surrounding lands. The issue of maintenance of these water bodies will be explored through a combined analysis of literary, archaeological and epigraphic data.
Buddhist Monasteries of Si Lanka: A New Interpretation of the So-called Pabbata Viharas of Anuradhapura
Anura Manatunga, Dept of Archaeology, University of Kelaniya, Sri Lanka
A type of Buddhist monastery in ancient Sri Lanka is known as Pabbata Viharas. These existed in the Anuradhapura Period, i.e. the first millennium CE and were possibly the most popular type of Buddhist monasteries in Sri Lanka at that time. The buildings and layout of these monasteries have influenced later period Buddhist monasteries in Sri Lanka, though we do not use the term Pabbata Vihara for modern Buddhist viharas. Therefore, the understanding of this type of monastery is an important segment of Sri Lankan archaeology.
The term Pabbata Vihara for this type of monastery is widely used but questioned by some scholars. The term is understood to denote a rock monastery by many scholars and understood that these monasteries are associated with rocks and hills. The present writer pointed out that this was a misunderstanding of the term Pabbata Vihara and has shown these monasteries have no relationship with either rocks or hills. The present paper will elaborate on this new interpretation and will show that one of the main buildings of these monasteries is used as a preaching hall rather than a chapter house as understood so far. This understanding will lead to a crucial change in Buddhist archaeology in Sri Lanka.
Identification of a Rare Elliptical Structure at Vadnagar (Gujarat): Connections to Buddhist Findings from the Gangetic Area
Ananya Chakraborty, Assistant Archaeologist, Archaeological Survey of India
Abhijit S. Ambekar, Superintending Archaeologist, Archaeological Survey of India
Excavations revealing an unusual elliptical structure at Vadnagar are crucial for understanding the development of this shape in early India. The structure likely functioned as a shrine and had access from its northern longer axis for pradakshina (circumambulation) around the interior elliptical altar. The two auxiliary stupas (a round one and a square one) situated next to the structure on the north-eastern side, may have functioned as objects of devotion as well.
All these revered structures seem to be surrounded by a series of linear chambers. It corresponds with the findings of Jetvan from Sahet (near Shravasti), which, like the structural findings from Vadnagar, are situated outside the fortified town. The excavation enriches our understanding of the development of this architectural style and the influence of religion and interregional connections during this historical period. It also extends the geographic area of this form’s recurrence, enhancing its study beyond sites in the Gangetic region, such as Kausambi and Shravasti. Such recent archaeological findings thus augment our understanding that the evolution of Vadnagar corresponds with wider trends and is associated with sculptural representations and literary references. These indicate a wider presence and establishment of such structures and their historical importance.