STUPA

Buddhist commemorative monument usually housing sacred relics associated with the Buddha or other saintly persons; it is an architectural symbol of the Buddha's parinirvana, or death. The hemispherical form of the stupa appears to have derived from pre-Buddhist burial mounds in India. As most characteristically seen at Sanchi in the Great Stupa (2nd1st century BC), the monument consists of a circular base supporting a massive solid dome (the anda, egg, or garbha, womb) from which projects an umbrella (chatra). The whole of the Great Stupa is encircled by a railing and four gateways, which are richly decorated with relief sculpture depicting Jataka tales, events in the life of the Buddha, and popular mythological figures. The Indian conception of the stupa spread throughout the Buddhist world and evolved into such different-looking monuments as the bell-shaped dagaba (heart of garbha) of Ceylon (Sri Lanka), the terraced temple of Borobudur in Java, the Lamaist variations in Tibet, and the multistoried pagodas of China, Korea, and Japan. The basic symbolism, in which the central relic is identified with the sacred person or concept commemorated and also with the building itself, is retained. Worship of a stupa consists in walking around the monument in the direction taken by the path of the sun (pradaksina). Even when the stupa is sheltered by a building, it is always a free-standing monument. Buddhist stupas were originally built to house the earthly remains of the historical Buddha and his associates and are almost invariably found at sites sacred to Buddhism. The concept of a relic was afterward extended to include sacred texts. Miniature stupas and pagodas are also used by Buddhists throughout Asia as votive offerings. Stupas were also built by adherents of Jainism to commemorate their saints.