THE HISTORY OF STUPAS

In the sphere of Buddhism, the dome-shaped structure is known as a ‘stupa,’ one of its most significant physical forms. Interestingly, its history goes back to ancient India, where it was initially made to serve as a funerary mound enclosing the ashes or other relics of distinguished individuals. Before the coming of Buddhism, these mounds were burial places for royalty or honoured leaders and, in essence, indicated a connection existing between the living and the dead as holy. The name ‘stupa’ is translated from Sanskrit as ‘heap’ or ‘mound’ which emphasises the simple origin of the structure earthen. However, due to the incoming Buddhism in the 6th–5th century BCE, stupas underwent an enormous metamorphosis whereby they were converted into monumental symbols for enlightenment and devotion.

The important links between stupas and Buddhism were established after the death of Gautama Buddha. His bodily remains were divided into eight portions and distributed to all Indian kingdoms after passing on. These relics were interred in stupas constructed to honour his teachings and put in place in those stupas to preserve his spiritual presence. Thus, stupas became the most important thing in Buddhistic practice as representations of Buddha’s physical body, enlightened mind, and teachings. Constructing or venerating a stupa was considered one of the strongest forms of devotion, expressing life, death, and rebirth. The structure became a focal point for the attainment of meditation and worship, having the practitioner flow with the great teacher through its teachings. Each and every one of them has an outstanding metaphorical symbolic significance in accordance with the spirit of Buddhist philosophy. The most general architectural composition of a stupa is that of a dome-like structure- The anda-stupas which would occupy most of the area under worship and which at its closed top carries a small enclosure crowned by miniature arms running along it, representing the abode of gods. Last, the whole construction is surmounted by a core spire or by a yasti which means the axis of the universe. The base of the stupa, or medhi, provides a platform for circumambulation, as devotees walk around the structure in a clockwise direction to show reverence. At first, it is important to realize that these are not decorative compounds but constructs, incorporating some of the basic principles of Buddhism-the path leading to illumination and the knowledge of the interconnectedness of life. Buddhism exported from India played a significant role in the proliferation and diversification of stupas. In fact, one such contributor to this process was Emperor Ashoka, who ruled in 3 BCE over the Mauryan Empire. After conversion to Buddhism, Ashoka commissioned the construction of thousands of stupas across his empire to house the relics of the Buddha and teach and spread the dharma. The most famous of these stupas is the Sanchi Stupa in central India, a classic masterpiece of early Buddhist art and architecture. Ashoka’s edicts could also be traced in the spread of Buddhism to regions such as Sri Lanka, Southeast Asia, or Central Asia, where the stupa form underwent adaptations by local artistic and cultural traditions.

 As Buddhism crossed new borders, stupas were transformed according to remarkable changes in form and function. Indeed, for example, in Sri Lanka, the stupas were named dagobas, during which time they were characterized by their bottle-shaped domes and soaring spires. In Southeast Asia, specifically in Myanmar and Thailand, stupas were called chedis or pagodas and were lavishly and intricately carved and gold-plated. These evolved into chortens in places like Tibet and Nepal, which had various other peculiar characteristics, such as multi-tiered bases and prayer wheels. Although they have different specific terms and local forms, all stupas essentially refer to enlightenment, as well as the fact that they house sacred relics within them. The change of style artistically and architecturally was one of the aspects that brought evolution to stupas. It was during the Gandhara period (1st–5th century CE) that stupas began to develop great and elaborate sculptural embellishments, such as reliefs, which depicted scenes from the life of Buddha. Thus evolved Hellenistic and Indian art at their perfect blend, for much of that was because of the trade through the Silk Road; hence, the cultural exchanges. In centuries after, the pagoda in the East, especially in China, Japan, and Korea, came to the same condition as a stupa: it grew with many levels of roof and vertically extended. Though it has differences with its Indian counterpart, it retains the symbolic functions of a space for mediation and veneration. In fact, stupas have been divine monuments. They also serve as cultural landmarks and historical records. They often commemorate events within Buddhist history, including enlightenment and important teachings of the Buddha. Most stupas have inscriptions or are adorned with sculptures and murals giving insight into the artistic, social, and religious contexts within which they were created. One such stupa is the Great Stupa at Borobudur, which is in Indonesia and the construction of which was completed in the ninth century CE. The stupa is a remarkable syncretism of Buddhist philosophy and Java culture. Its intricate bas-reliefs carry stories from Buddhist texts and guide visitors through the symbolic path to enlightenment.

In the present day, stupas are still quite relevant in Buddhist practices as well as the cultural heritage. They are pilgrimage sites, meditation centres, and places where devotees and tourists alike gather for communal activities. While these structures are ancient, they prove their continued relevance through their preservation and restoration as evocative images in memory of spiritual legacy and architectural ingenuity. New-age constructions have also emerged: modern buildings that echo traditional forms in appearance while conveying universal meanings of peace and compassion. The history of stupas is a barometer of their influence in belonging to religious and cultural as well as artistic traditions. From the simple mounds that were buried into their iconographical monuments, stupas have been ever the centre of the expression and practice of Buddhism. They portray the universal conception of enlightenment, oneness, and reverence, beyond national borders or borders of time, to touch hearts. As time-enduring symbols of the Buddha’s teachings, stupas form a bridge between the spiritual and material worlds, venerating a sacred space for the contemplation and communion of one ever on the run.