BUDDHIST AND JAIN CAVE TEMPLES AND VIHARS

ACKNOWLEDGEMENT

I, Saniya Mariyam of class IX-C would like to thank my history teacher Mrs. A. Mishra for guiding me and correcting me through this project. She helped us with the matter and the format which helped me in learning about many new things. Secondly, I would like to thank my parents who helped me a lot in finishing this project within the limited time. CHAITYA A chaitya is a Buddhist or Jain shrine including a stupa. In modern texts on Indian architecture, the term chaityagriha is often used to denote assembly or prayer hall that houses a stupa. Chaityas were probably constructed to hold large numbers of devotees and to provide shelter for them.[2] Early chaityas, such as at Bijak-ki-pahadi in Bairat which is ascribed to the emperor Ashoka, were built as standing structures with the stupa being surrounded by a colonnaded processional path enclosed by an outer wall with a congregation hall adjoining it,[2] The more spectacular and more numerous chaityas, however, were cut into living rock as caves. This is an ancient practice has had a long tradition in Buddhism. All the ancient Buddhist Chaitya could be found in remote part of Maharashtra, specially at Ajanta rockcut architecture.
[1]

The best examples of stupas are those constructed at Amaravati, Sanchi, Barhut and Gaya.
The Lomas Rishi, the Sudama (both in the Barabar hills) and the Sita Marhi (Nagarjuni hills) caves are fine examples of the Chaityas which resembled the wooden buildings of the period. The Lomas Rishi, the Sudama (both in the Barabar hills) and the Sita Marhi (Nagarjuni hills) caves are fine examples of the Chaityas which resembled the wooden buildings of the period.

VIHAR
Vihara () is the Sanskrit and Pali term for a Buddhist monastery. It originally meant "a secluded place in which to walk", and referred to "dwellings" or "refuges" used by wandering monks during the rainy season. The northern Indian state of Bihar derives its name from the word "vihara", probably due to the abundance of Buddhist monasteries in that area. The word "vihara" also been borrowed in Malay where it is spelled "biara," and denotes a monastery or other non-Muslim places of worship. In Thailand and China (called jingshe; Chinese: ), "vihara" has a narrower meaning, and designates a shrine hall. It is called a "Wihan" () in Thai, and a "Vihear" in Khmer. In Burmese, wihara (, IPA: [wha]), means "monastery," but the native Burmese word kyaung (, IPA: [t]) is preferred Vihara () is the Sanskrit and Pali term for a Buddhist monastery. It originally meant "a secluded place in which to walk", and referred to "dwellings" or "refuges" used by wandering monks during the rainy season. The northern Indian state of Bihar derives its name from the word "vihara", probably due to the abundance of Buddhist monasteries in that area. The word "vihara" also been borrowed in Malay where it is spelled "biara," and denotes a monastery or other non-Muslim places of worship. In Thailand and China (called jingshe; Chinese: ), "vihara" has a narrower meaning, and designates a shrine hall. It is called a "Wihan" () in Thai, and a "Vihear" in Khmer. In Burmese, wihara (, IPA: [wha]), means "monastery," but the native Burmese word kyaung (, IPA: [t]) is preferred

List of Ancient Indian Viharas

Several sites on the Indian subcontinent were centers of learning in ancient times. Many were Buddhist monasteries. The following is a partial list of ancient center of learning in India: Taxila, inpresent-day Pakistan (seventh century B.C.E. - 460 C.E.) Nland, about 55 miles south east of present-day Patna in India (circa 450[5] 1193 C.E.) Odantapuri, in Bihar (circa 550 - 1040 C.E.) Somapura, now in Bangladesh (from the Gupta period to the Muslim conquest) Jagaddala, in Bengal (from the Pala period to the Muslim conquest) Nagarjunakonda, in Andhra Pradesh Vikramala, in Bihar (circa 800 - 1040 C.E.) Valabhi, in Gujarat (from the Maitrak period to the Arab raids) Varanasi in UP (eigth century to modern times) Kanchipuram, in Tamil Nadu Manyakheta, in Karnataka Sharada Peeth, in Kashmir Puspagiri, in Orissa

CHAITYA AT KARLE
The chaitya at Karle is, by far, the largest of the cave temples. It is situated at Karle in Pune district of Maharashtra. It is said to have been sculptured between 100-125 A.D. It is cut off of a solid rock to a depth of about 124 feet. It is 40 metres long, 15 metres high and 15 metres broad. Inside, there are 37 octagonal pillars of remarkable beauty. Each column rests in a water jar. Some of these pillars have capitals on the top. The capitals have figures of elephants kneeling on bell shaped bases. At the inner end there is an imposing stupa with a wooden umbrella on the top. The original wood of the umbrella survives even to this day. There is a huge horse shoe arch at the outer end of the opening of the cave. The whole structure appears to rest on the backs of the elephants with metal ornaments and ivory tusks. The Karle chaitya differs from other chaityas in one aspect that its faade screen is made of teak wood. This chaitya hall is associated with the Buddhist religion. The hall was used for prayers and meetings.
Perhaps the most famous early Buddhist cave site, Karle is home to the largest chaitya hall hewn in the rock-cut medium. Karle is also a "living" site, as the Ekvira Devi Mandir, a temple dedicated to the Hindu Goddess, is located in front of the chaitya hall. The chaitya hall is nearly 38 meterS deep, and both the height and width of the cave measures approximately 14 meters. The chaitya hall is apsidal with a central navelike space surrounded by an ambulatory. The cave houses approximately one hundred rock-cut sculptures with figural or animal subjects. There are also thirty-three inscriptions carved in the court, veranda, and on pillars inside the hall. These include rare inscriptions of the Satavahanas and Western Kshaharatas, competing ancient kingdoms that battled one another over control of the Western Deccan. The bulk of remaining inscriptions record donations of pious lay Buddhists and mendicants otherwise unknown to history. Although rarely acknowledged, there are numerous examples of monastic residential architecture at the site, including a three-storey monastery adjacent to its chaitya hall. A future expansion of this webpage will provide a much more detailed examination of the Karle caves and its diverse architectural tradition.

THE AJANTA CAVES

The Ajanta Caves (Ajih leni; Marathi: ) in Aurangabad district ofMaharashtra, India are 30 rock-cut cave monuments which date from the 2nd centuryBCE to the 600 CE. The caves include paintings and sculptures considered to be masterpieces of Buddhist religious art (which depict the Jataka tales)[1] as well asfrescos which are reminiscent of the Sigiriya paintings in Sri Lanka.[2] The caves were built in two phases starting around 2nd century BCE, with the second group of caves built around 600 CE.[3]

Since 1983, the Ajanta Caves have been a UNESCO World Heritage Site. The caves are located in the Indian state of Maharashtra, near Jalgaon, just outside the village ofAjinh(203156N 754444E). Caves are only about 59 kilometers from JalgaonRailway station (on Delhi - Mumbai, Rail line of the Central railways, India); and 104 kilometers from Aurangabad (from Ellora Caves 100 Kilometers). According to Spink (2006), the first phase was the construction of sanctuaries (known as chaytia-grihas) built during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE - c. 220 CE) in the canyons of the Waghora River. The caves 9, 10, 12 and 15A were constructed during this period.[4]Murals preserved from this time belong to the oldest monuments of painted art in India. Scholars disagree about the date of the Ajanta Caves' second period. For a time it was thought that the work was done over a long period from the fourth to the 7th century AD, but recently long-time researcher Walter M. Spink declared that most of the work took place over short time period, from 460 to 480 CE, during the reign of EmperorHarishena of the Vakataka dynasty. Some 20 cave temples were simultaneously created, for the most part viharas: monasteries with a sanctuary in the structure's rear centre. Each of cave temples seem to be patronised by influential authority, numerous best available artists have been involved in the work with fruitful rivalry between the neighbouring construction sites.[5] Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

THE ELLORA CAVES

Ellora (Marathi: Vr) also known as Ellooru is an archaeological site, 29 km (18 mi) North-West of the city of Aurangabad in the Indian state of Maharashtra built by the Kannadiga Rashtrakuta dynasty . Well known for its monumental caves, Ellora is aWorld Heritage Site.[1] Ellora represents the epitome of Indian rock-cut architecture. The 34 "caves" actually structures excavated out of the vertical face of the Charanandri hills. Buddhist, Hindu and Jain rock-cut temples and viharas and mathaswere built between the 5th century and 10th century. The 12 Buddhist (caves 112), 17 Hindu (caves 1329) and 5 Jain (caves 3034) caves, built in proximity, demonstrate the religious harmony prevalent during this period of Indian history.[2] Ellora, also called Verul or Elura, is the corrupted form of the Ancient name Elapura.[3] These caves were built during the 5th-7th century. It was initially thought that the Buddhist caves were one of the earliest structures, created between the fifth and eighth centuries, with caves 1-5 in the first phase (400-600) and 6-12 in the later phase (mid 7th-mid 8th), but now it is clear to the modern scholars that some of the Hindu caves (27,29,21,28,19,26,20,17 and 14) precede these caves. The earliest Buddhist cave is Cave 6, followed by 5,2,3,5 (right wing), 4,7,8,10 and 9. Caves 11 and 12 were the last. All the Buddhist caves were constructed between 630-700.[4]

These structures consist mostly of viharas or monasteries: large, multi-storeyed buildings carved into the mountain face, including living quarters, sleeping quarters, kitchens, and other rooms. Some of these monastery caves have shrines including carvings of Gautama Buddha, bodhisattvas and saints. In many of these caves, sculptors have endeavoured to give the stone the look of wood.[5] Most famous of the Buddhist caves is cave 10, a chaitya hall (chandrashala) or 'Vishvakarma cave', popularly known as the "Carpenter's Cave". Beyond its multi-storeyed entry is a cathedral-like stupa hall also known as chaitya, whose ceiling has been carved to give the impression of wooden beams. At the heart of this cave is a 15-foot statue of Buddha seated in a preaching pose. Amongst other Buddhist caves, all of the first nine (caves 19) are monasteries. The last two caves, Do Tal (cave 11) and Tin Tal (cave 12) have three stories. The Vishvakarma (Cave 10) is the only chaitya griha amongst the Buddhist group of caves. It is locally known as Vishvakarma or Sutar ka jhopda "carpenter's hut". It follows the pattern of construction of Caves 19 and 26 of Ajanta. On stylistic grounds, the date of construction of this cave is assigned to 700bc. The Hindu caves were constructed between the middle of sixth century to the end of the eighth century. The early caves (caves 1729) were constructed during the Kalachuri period. The work first commenced in Caves 28, 27 and 19. These were followed by two most impressive caves constructed in the early phase Caves 29 and 21. Along with these two, work was underway at Caves 20 and 26, and slightly later at Caves 17, 19 and 28.[7] The caves 14, 15 and 16 were constructed during the Rashtrakuta period. The work began in Caves 14 and 15 and culminated in Cave 16.[7] All these structures represent a different style of creative vision and execution skills. Some were of such complexity that they required several generations of planning and co-ordination to complete. Other notable Hindu caves are the Rameshvara (Cave 21), which has figurines of river goddessesGanga and Yamuna at the entrance and the Dhumar Lena (Cave 29) whose design is similar to the cave temple on Elephanta Island near Mumbai. Two other caves, the Ravan ki Khai (Cave 14) and the Nilkantha (Cave 22) also have several sculptures. The rest of the Hindu caves, which include the Kumbharvada (Cave 25) and the Gopilena (Cave 27) have no significant sculptures.

VIHARAS AT UDAYGIRI
Udayagiri is a Buddhist complex in Orissa composed of major stupas and monasteries (viharas), similar to Ratnagiri, and together with Lalitgiri and Ratnagiri part of Puspagiri University.
The rock cut caves at Khandagiri and Udayagiri date back to the 1st century BC when king Kharavela ruled the Kalinga Empire. Belonging to the Mahameghavahana dynasty, King Kharavela and his wife were patrons of art, religion and projects that lead to social welfare such as Orissa's water canal system. These two-storied caves once functioned as monasteries for Jain monks and are now a tourist attraction for their architectural style, stunning sculptures and religious importance. Each cave in the Jain monument complex at Khandagiri and Udayagiri are similar in make - small, two-storied rock cut caves, some with verandas and others without. The elaborate images of Gods, humans, animals and birds tell tales of an ancient time when Orissa was a thriving cultural and commercial hub known by the name of Kalinga.

he caves are situated on two adjacent hills, Udayagiri and Khandagiri, mentioned as Kumari Parvat in the Hathigumpha inscription. They have a number of finely and ornately carved caves. It is believed that most of these caves were carved out as residential blocks for Jain monks during the reign of King Kharavela. Udayagiri means "Sunrise Hill" and has 18 caves while Khandagiri has 15 caves. The caves of Udayagiri and Khandagiri, called lena or lea in the inscriptions, were dug out mostly during the reign of Kharavela for the abode of Jaina ascetics. The most important of this group is Ranigumpha in Udayagiri which is a double storeyed monastery.

ASHOKAN PILLARS
The pillars of Ashoka are a series of columns dispersed throughout the northern Indian subcontinent, erected or at least inscribed withedicts by the Mauryan king Ashoka during his reign in the 3rd century BC. Originally, there must have been many pillars but only nineteen survive with inscriptions. Many are preserved in a fragmentary state.[1]Averaging between forty and fifty feet in height, and weighing up to fifty tons each, all the pillars were quarried at Chunar, just south ofVaranasi and dragged, sometimes hundreds of miles, to where they were erected.[2] The columns that bear the edicts of Ashoka include the two pillars at Delhi (originally located at Meerut and Topra in Haryanaand were brought to Delhi during the reign of Firuz Shah Tughluqin 1356), the pillar at Allahabad (is believed as originally located at Kaushambi) and the pillars found at Lauriya-Areraj, Lauriya-Nandangarh, Rampurva (with lion capital), Sankissa, Sanchi andSarnath. The columns bearing dedicatory inscriptions were found in Lumbini and Nigalisagar. The pillars found at Vaishali (with single lion capital) and Rampurva (with bull capital) do not bear any edict.[4] These pillars were carved in two types of stone. Some were of the spotted red and white sandstone from the region of Mathura, the others of buff-colored fine grained hard sandstone usually with small black spots quarried in the Chunar near Varanasi. The uniformity of style in the pillar capitals suggests that they were all sculpted by craftsmen from the same region. It would therefore seem that stone was transported from Mathura and Chunar to the various sites where the pillars have been found, and there was cut and carved by craftsmen[5] The pillars have four component parts. The shafts are always plain and smooth, circular in cross-section, slightly tapering upwards and always chiselled out of a single piece of stone. The capitals have the shape and appearance of a gently arched bell formed of lotus petals. The abaci are of two types: square and plain and circular and decorated and these are of different proportions. The crowning animals are either seated or standing, always in the round and chiseled as a single piece with the abaci.[4])

Erecting the Pillars

The Pillars of Ashoka may have been erected using the same methods that were used to erect the ancient obelisks. Roger Hopkins and Mark Lehrner conducted several obelisk erecting experiments including a successful attempt to erect a 25 ton obelisk in 1999. This followed two experiments to erect smaller obelisks and two failed attempts to erect a 25 ton obelisk.[7][8]

History of discovery
The first Pillar of Ashoka was found in the 16th century by Thomas Coryat in the ruins of ancient Delhi. Initially he assumed that from the way it glowed that it was made of brass, but on closer examination he realized it was made of highly polished sandstone with upright script that resembled a form of Greek. In the 1830sJames Prinsep began to decipher them with the help of Captain Edward Smith and George Turnour. They determined that the script referred to King Piyadasi which was also the epithet of an Indian ruler known as Ashoka who came to the throne 218 years after Buddha's enlightenment. Scholars have since found 150 of Ashoka's inscriptions, carved into the face of rocks or on stone pillars marking out a domain

that stretched across northern India and south below the central plateau of the Deccan. These pillars were placed in strategic sites near border cities and trade routes.

ackground of construction
Ashoka ascended to the throne in 269 BC inheriting the empire founded by his grandfather Chandragupta Maurya. Ashoka was reputedly a tyrant at the outset of his reign. Eight years after his accession he campaigned in Kalinga where in his own words, "a hundred and fifty thousand people were deported, a hundred thousand were killed and as many as that perished..." After this event Ashoka converted to Buddhism in remorse for the loss of life. Buddhism didn't become a state religion but with Ashoka's support it spread rapidly. The inscriptions on the pillars described edicts about morality based on Buddhist tenets. Legend has it that Ashoka built 84,000 Stupas commemorating the events and relics of Buddha's life. Some of these Stupas contained networks of walls containing the hub spokes and rim of a wheel, while others contained interior walls in a swastika shape. The wheel represents the sun, time, and Buddhist law (the wheel of law, or dharmachakra), while the swastika stands for the cosmic dance around a fixed center and guards against evil.[10][11]

THE LION CAPITAL OF THE SARNATH PILLAR

Sarnath (Hindi: ) or Srntha (also Mrigadava, Migadya, Rishipattana, Isipatana) is the deer park where Gautama Buddha first taught the Dharma, and where the Buddhist Sangha came into existence through the enlightenment of Kondanna. Sarnath is located 13 kilometres north-east of Varanasi, in Uttar Pradesh, India. Singhpur, a village one km away from the site, was the birth place of Shreyansanath, the eleventh Tirthankara of Jainism, and a temple dedicated to him, is an important pilgrimage site. Isipatana is mentioned by the Buddha as one of the four places of pilgrimage which his devout followers should visit, if they wanted to visit a place for that reason.[The Lion capital of Sarnath is a sculpture of four "Indian lions" standing back to back. It was originally placed atop the Aoka pillar atSarnath, now in the state of Uttar Pradesh, India by Emperor Ashoka circa 250 BC. The pillar, sometimes called the Aoka Column is still in its original location, but the Lion Capital is now in the Sarnath Museum. This Lion Capital of Ashoka from Sarnath has been adopted as the National Emblem of India and the wheel "Ashoka Chakra" from its base was placed onto the center of the National Flag of India. The capital contains four lions (Indian / Asiatic Lions), standing back to back, mounted on an abacus, with a frieze carrying sculptures in highrelief of an elephant, a galloping horse, a bull, and a lion, separated by intervening spoked chariot-wheels over a bell-shaped lotus. Carved out of a single block of polished sandstone, the capital was believed to be crowned by a 'Wheel of Dharma' (Dharmachakra popularly known in India as the "Ashoka Chakra"), which has now been lost. There is a similar intact Ashoka pillar in Thailand (see photo) with a similar four lion capital intact and crowned with Ashoka Chakra / Dharmachakra.

STUPAS
A stupa (from Sanskrit: m., , stpa, Sinhalese: , Pli: "thpa", literally meaning "heap") is a mound-like structure containing Buddhist relics, typically the remains of Buddha, used by Buddhists as a

place of worship. After "stupa", "chorten" is the most commonly encountered English term. The term "reliquary" is sometimes used, after a Christian functional equivalent. Stupas are an ancient form of mandala.[1]

Description and history

The stupa is the oldest Buddhist religious monument and was originally only a simple mound of mud or clay to cover relics of theBuddha (cetiya). After the parinirvana of the Buddha, his remains were cremated and the ashes divided and buried under eight stupas with two further stupas encasing the urn and the embers. Little is known about these early stupas, particularly since it has not been possible to identify the original ten monuments. However, some later stupas, such as at Sarnath and Sanchi, seem to be embellishments of earlier mounds. In the third century BC, after his conversion to Buddhism, the emperor Asoka had the original stupas opened and the remains distributed among the several thousand stupas he had built. Nevertheless, the stupas at the eight places associated with the life of the Buddha continued to be of particular importance. Accordingly, the importance of a stupa changed from being a funerary monument to being an object of veneration. As a consequence their appearance changed also. Stupas were built in Sri Lanka soon after King Devanampiyatissaconverted to Buddhism, the first stupa to be built was the Thuparamaya. Later on Sri Lanka went on to build many stupas over the years, some like the Jetavanarama in Anuradhapurabeing one of the tallest ancient structures in the world.[2] Sri Lanka also boasts construction of stupas, which have used most advanced engineering techniques and knowledge, for example the use of 'lightning conductors' and 'special shelters (vatadage)', which is the reason they have been standing undamaged for thousands of years.[citation needed] Ghalegay hosts one of the biggest stupas at Mohallah Singardar in district Swat, Pakistan.[citation needed] They evolved into large hemispherical mounds with features such as the torana (gateway), the vedica (fence-like enclosure evolved from the vedic villages), the harmika (a square platform with railings on top of the stupa), chattrayashti (the parasol or canopy) and acircumambulatory around the stupa. From the third century BC onwards, stupas were incorporated into the hall of the chaitya-griha. One such stupa was discovered at Sopara, an ancient port near Mumbai, and is believed to be one of the most ancient stupas in the world. The oldest known stupa is the Dhamek Stupa at Sarnath, India, while the tallest is the Phra Pathom Chedi in Nakhon Pathom,Thailand, at a height of 127 metres. The most elaborate stupa is the 8th century Borobudur monument in Java, Indonesia. The upper rounded terrace with rows of bell shaped stupas contained buddha images symbolizing Arupadhatu, the sphere of formlessness. The main stupa itself is empty, symbolizing complete perfection of enlightenment. The main stupa is only the crown part of the monument, while the base is pyramidal structure elaborate with galleries adorned with bas relief of scenes derived from Buddhist text depicted the life of Siddharta Gautama. Borobudur unique and significant architecture has been acknowledge by UNESCO as the largest buddhist monument in the world. According to Brahmi, kharoshti, Pali and Sanskrit edicts Ashoka the great founded 84,000 stupas all over the south Asia. The stupa evolved into the pagoda as Buddhism spread to other Asian countries. The pagoda has varied forms that also include bellshaped and pyramidal ones. Today, in the Western context, there is no clear distinction between the stupa and the pagoda. But in general stupa is used for a Buddhist structure of India or south-east Asia, while pagoda refers to a building in east Asia which can be entered and which may be secular in purpose. [edit]Types

of stupas

Built for a variety of reasons, Buddhist stupas are classified based on form and function into five types:[3]

Relic stupa - in which the relics or remains of the Buddha, his disciples and lay saints are interred.

Object stupa - in which the items interred are objects belonged to the Buddha or his disciples such as a begging bowl or robe, or important Buddhist scriptures. Commemorative stupas - built to commemorate events in the lives of Buddha or his disciples. Symbolic stupa- to symbolise aspects of Buddhist theology, for example, Borobuddur is considered to be the symbol of "the Three Worlds (dhatu) and the spiritual stges (bhumi) in a Mahayana bodhisattva's character."[3] Votive stupas - constructed to commemorate visits or to gain spiritual benefits, usually at the site of prominent stupas which are regularly visited. [edit]Features

of a stupa

Harmika-It is built on the top of the oval shaped stupa. Medhi-It is an elevated circular path around the stupa used for Pradhikshina Toran-It is the Gateway to the stupa.

Vedica-It is a railing meant for the protection of the holy place. Five purified elements
Although not described in any Tibetan text on stupa symbolism, the stupa may represent the five purified elements:[5] The square base represents earth The hemispherical dome/vase represents water The conical spire represents fire The upper lotus parasol and the crescent moon represents air The sun and the dissolving point represents the element of space

[edit]Construction To build a stupa, transmissions and ceremonies from a Buddhist teacher is necessary.[6] Which kind of Stupa to be constructed in a certain area is decided together with the teacher assisting in the construction. Sometimes the type of stupa chosen is directly connected with events that have taken place in the area.[6]

Treasury
All stupas contain a treasury filled with various objects. Small offerings called Tsa-Tsas fill a major part of the treasury. Creation of various types of Tsa-Tsas is a ceremony itself. Mantras written on paper are rolled into thin rolls, and put into these small clay stupas.[6] Filling the treasury, one layer of Tsa-Tsas are placed, and the empty space between is filled with dry sand. On the new surface appearing, another layer is made, until the entire space of a treasury is full.[6] The number of Tsa-Tsas are dependent on the size of both the treasury and Tsa-Tsa, since it should be completely filled. For example, the Kalachakra stupa in southern Spain has approximately 14 000 Tsa-Tsas within.[6] Jewellery and other "precious" objects are also placed in the treasury. It is not necessary that the jewellery be expensive, since it is the symbolic value that is important, not the market price.[6] It is believed that the more objects placed into the stupa, the stronger the energy of the Stupa will be.[6]

[edit]Tree

of Life

A very important element in every Stupa is the Tree of Life. It is a wooden pole covered with gems and thousands of mantras, and placed in the central channel of the stupa.[6] It is placed here during a ceremony or initiation, where the participants hold colorful ribbons connected to the Tree of Life. Together the participants make their most positive and powerful wishes, which are stored in the Tree of Life. In this way the stupa is charged up, and will start to function.[6] [edit]Benefits Building a stupa is considered extremely beneficial, leaving very positive karmic imprints in the mind. Future benefits from this action will result in fortunate rebirths. Fortunate worldly benefits will be the result, such as being born into a rich family, having a beautiful body, a nice voice, and being attractive and bringing joy to others and having a long and happy life, in which one's wishes are fulfilled quickly.[7] On the absolute level, one will also be able to reach enlightenment, the goal of Buddhism, quickly.[7] Destroying a stupa on the other hand, is considered an extremely negative deed, similar to killing.[8] Such an action is explained to create massive negative karmic imprints, leading to massive future problems. It is said this action will leave the mind in a state of paranoia after death has occurred, leading to totally unfortunate rebirths.[8]

SANCHI STUPA
Sanchi known for its "Stupas" is a small village in Raisen District of the stateof Madhya Pradesh, India, it is located 46 km north east of Bhopal, and 10 km from Besnagar and Vidisha in the central part of the state of Madhya Pradesh. It is the location of several Buddhist monuments dating from the 3rd century BCE to the 12th century CE and is one of the important places of Buddhist pilgrimage. It is a nagar panchayat in Raisen district in the Indian state of Madhya Pradesh. Toranas surround the Stupa and they each represent love, peace, trust, and courage. he 'Great Stupa' at Sanchi is the oldest stone structure in India[1] and was originally commissioned by the emperor Ashoka the Great in the 3rd century BCE. Its nucleus was a simple hemispherical brick structure built over the relics of the Buddha. It was crowned by the chatra, a parasol-like structure symbolising high rank, which was intended to honour and shelter the relics. It has four profusely carved ornamental gateways and a balustrade encircling the whole structure.[2] Further stupas and other religious Buddhist and early Hindu structures were added over the following centuries until the 12th century CE. Temple 17 is probably one of the earliest Buddhist temples as it dates to the early Gupta period. It consists of a flat roofed square sanctum with a portico and four pillars. The interior and three sides of the exterior are plain and undecorated but the front and the pillars are elegantly carved, giving the temple an almost classical appearance (Mitra 1971). With the decline of Buddhism in India, the monuments of Sanchi went out of use and fell into a state of disrepair. A British officer in 1818, General Taylor, was the first known Western historian to document (in English) the existence of Sanchi (Sc). Amateur archaeologists and treasure hunters ravaged the site until 1881, when proper restoration work was initiated. Between 1912 and 1919 the structures were restored to their present condition under the supervision of Sir John Marshall.[6] Today, around fifty monuments remain on the hill of Sanchi, including three stupas and several temples. The monuments have been listed among the UNESCO World Heritage Sites since 1989..

Demographics
As of 2001 India census,[7] Sanchi had a population of 6,785. Males constitute 53% of the population and females 47%. Sanchi has an average literacy rate of 67%, higher than the national average of 59.5%: male literacy is 75%, and to female literacy is 57%. In Sanchi, 16% of the population is under 6 years of age. [edit]Gallery