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The rediscovery of Buddhist remains started in the nineteenth century during British rule. The British were curious to find the history of the country over which they ruled, and many British archaeologists and antiquarians were interested in this task.

From the beginning of the 19th century onwards, The first step towards a systematic study of the past was taken with the establishment of the Asiatik Society in Calcutta on 15th June 1784, by William Jones.

The Famous archeological Buddhist site

Lumbini

At Lumbini the principal monuments are enclosed in an archeological park. The main interest here is the Asokan Pillar which is the centre-point of the Lumbini complex. When discovered it was lying down, but it has now been erected at the place where it probably was originally erected. It is a typical Asokan pillar but without its lion capital. Its inscription is clearly visible. The pillar is surrounded by a railing. Many pilgrims perform devotions here, several of them circumambulating the pillar.

In front of the pillar a Hindu temple dedicated to Maydevi had been construcrted. However at the time of our visit this temple had been dismantled and the area under it excavated. It was here that another inscription, said to be even earlier than the Asokan inscription, confirming that this is the birthplace of Siddhartha had been found. The dismantled Hindu temple has been reconstructed near the entrance to the Park. This temple has an ancient stone frieze depicting the birth of Siddhartha which is called the Nativity Panel. This panel is 2m high and 1m wide. It contains four figures identified as Queen Mah My herself holding on to the branch of the tree while she is assisted by her sister Prajpati Gotami. The other two figures are taken to be the Vedic devas Brahma and Indra. The panel has been damaged by natural weathering and being split in two by Muslim invaders.

A short distance away ftom the pillar is the pond in which May Devi is said to have bathed. This had now been entirely lined with brick sides so that it resembles a pool set into the ground. At the time of our visit streamers of flags were strung across it. There were also preparations for lamps to be lit around it.

All round are ruins of monasteries and small stupa bases, all in brick, as in other ancient Buddhist sites.

Buddha Gaya

The central complex at Buddha Gay which contains the most important religious places is a rectangular area which may be termed the Buddha Gay Sacred Area. Within this area there is an inner area containing the Sri Mah Bodhi and the Mahabodhi Temple. This inner area is enclosed by a tall balustrade in the Snchi style while the ground is paved with polished marble. The Bodhi tree itself is located towards the Western side of this area. It is said to be the fifth lineal descendent of the original tree. On the eastern side of the tree is a sandstone slab which marks the place where the original kusa grass would have been spread. This is known as the Vajrsana. [The Vajrsana (Diamond Seat) is where the Buddha sat when he reached enlightenment. There are two places now called the external and the internal vajrsanas. The genuine one is the external vajrsana as this is the one which corresponds to the "root of a tree" (rukkhamula) recommended for meditation. The "internal vajrsana" is the place where the image is located inside the Mahabodhi temple. This would correspond to the shade of the tree rather than its root. This site was chosen by General Cunningham when he installed the present statue (which came from elsewhere) as the original one had been destroyed. It is now treated as a place for offerings. The tree and the Vajrasana, are enclosed by another balustrade and a Gold Fence (ranvaeta) donated by President Ranasinghe of Sri Lanka inside it. This area abuts onto the Mahabodhi Temple itself. The Temple is a tall (52 m) pyramidal structure with smaller towers at the four corners. The sides of the Temple are richly carved with Buddha and Bodhisattva. figures and other Buddhist motifs. The Buddha statue within the temple itself is not the one reported by early visitors (which may have been destroyed by the Muslim invaders) but a statue found nearby which was installed during the early archeological work in this area.

There are many places within the Buddha Gay Sacred Area and its environments which we visited. The most important are the locations in which the Buddha spent in the seven weeks after his enlightenment. The first week was spent under the tree of enlightenment (the Bodhiruma) itself. The places where the other six weeks were spent are:

Animisalocana Chaitya. This is the place where the Buddha spent the second week looking unblinkingly at the Bodhi tree. There are two contending sites for this, one to the North-East of the Mahabodhi Temple and the other to the North.

The Ratnachankama. This is the walking meditation track of the Buddha in the third week. It is located to the north of the main temple and is marked by a row of carved lotus pediments.

Ratnaghara Chaitya. This is where the Buddha spent the fourth week in contemplation of the higher dhamma. It is to the North of the main temple outside the immediate area. A temple erected by the Pl kings exists there now.

The Ajapala Bunyan tree. Here the Buddha spent the fifth week. The location indicated at the south-east of the outer wall is based on descriptions by Huen Tsang, but it may not be the correct location.

The Rajyawtna Tree. Here the Buddha is said to have spent the sixth week. He was served here bythe merchants Tapussa and Bhalluka. The location given is to the south-east of the main temple.

The Muchalinda pond. Here the serpent protected the Buddha from a storm. The location now indicated is based on Huen Tsang's claim that it was on a lake to the south of the great temple. There is now a body of water at the place indicated. A statue of the Buddha under the Cobra's hood is erected in the middle of the pond somewhat in the Thai style.

Throughout the main Sacred area there are richly caved votive stupas and various other ruins of structures which would have got accumulated here during the long centuries during which Buddhism flourished in India.

In addition to the locations where the Buddha spent the weeks after his Enlightenment the following places are worth mentioning. Some of them are some distance away from the Sacred Area:
Bodipada Temple. This contains an ancient carved footprint of the Buddha and is located to the left of the entrance of the main temple.
Hindu Temple. This is located between the Bodipada Temple and the Mahabodhi Vihara
Asoka Stupa. A large stupa to the south of the main temple. An Asokan pillar has also been relocated close to this.
Mahanta's Palace. This is the large residence of the Hindu priest who had been the custodian of the Sacred Area until 1953 when it was transferred to the Indian Government. His premises contains many old archeological sites including ancient inscriptions from visitors from Burma, etc. This extensive area is to the left of the Sacred Area.
The Neranjara River. This lies to the east of Mahanta's palace. It is now a wide sandy expanse with no water at the time we visited it. In the Buddha's time it would have flowed much closer to the Bodhi tree. It is now called the Lilajan river.
Sujata's House. The supposed location of Sujata's house is on the other side of the Neranjara river. It is now a simple hillock with no evidence of archeological excavations.
The Austerity Mountains. These are supposed to the the places where the Buddha spent his period performing austerities. They can be glimpsed from the Neranjara river.

Uruvela Kassapa Hermitage. It has been claimed that the Kassapa brothers were converted by the Buddha at a place now marked by a Flindu temple fluther down the Neranjara river. There is no confirmation of this claim.

Sarnath

An archeological park, which is well maintained by the Government archeological survey, contains many of the important ruins from the past. There are two dominant stupas in the park – the Dharmarajika Stupa to the west and the Dhamekh stupa to the east. The first of these is said to mark the spot where the Buddha delivered the Dhammacakkapavattana sutta to the ascetics. The stupa would have been built there later, and is said to have enshrined relics of the Buddha. This stupa was damaged by the Muslim invaders and what was left was broken down in the 18th century by an officer of the Maharaja of Benares to provide building material for a bazaar. The relics discovered during this operation were thrown into the Ganges. In the original discourse to the ascetics only one of them reached the stage of sotapatti. The Buddha then delivered the Anattalakkhana sutta after which all five were enlightened. The Dharmekh stupa is said to mark the spot where the second discourse was given.

While only the base of the Dharmarijika stupa remains a considerable amount of the superstructure of the Dharmekh stupa remains. This shows intricate floral and geometric patterns as well as delicately carved Buddha statues at the cardinal points. This stupa is now an object of devotion by visiting pilgrims.

All around the park are scattered ruins of monasteries and smaller stupas. The most important of these is the Mulagandhakuti just to the North of the Dharmarjika Stupa. This is where the Buddha resided during his visits to Sarnath. The term Gandhakuti (chamber of fragrance) is applied to any place where the Buddha habitually resided, but this is the first one. Also close to the Dharmarjika is the Pancyatana shrine which is now below the general ground level and has a sunken appearance. It is a box shaped constuction with a flat roof which may have housed images at its five 1imbs.

Visitors to Sarnath testify to the continued occupancy of these monasteries by bhikkhus down the ages. They were all destroyed in the Muslim invasion of Qutbuddin Ailak in 1194. After this Sarnath fell into oblivion until its re-discovery by British archeologists in 1834.

The archeological park also contains remnants of the Asokan. pillar. Its capital has been removed to the Museum and the remains are in several segments. To the west of it is the Aspidal temple. A large Jain temple is also located in ftont of the Park. Next to it is the Maitreya Buddha Temple. Behind the archeological area is a modem deer sanctuary.

The only major archeological site outside the park is the Chaukhandi stupa which at the time of Huen Tsiang's visit was 300 feet high. This is said to mark the spot where the Buddha met the five ascetics. Today it is a large mound with only the brick base uncovered. On top of this ruined structure an octagonal tower has been constructed to commemorate the visit of the Moghul emperor Akbar in 1588.

Kushinagar

The main archeological remains at Kusinagar are now in an archeological park. The two principal monuments at Kusinagar are the Adhana, Cetiya (also called the Rambhar Stupa) which is erected on the spot where the Buddha was cremated. Some distance away is the Parinirvina Temple and behind it a stupa referred to as the Parinirvna stupa.

The Temple and the Stupa behind it are modem structures which were put up by the Indian Government to commemorate Buddha Jayanthi in 1956. The site of the stupa contained the original stupa. The modem Temple contains an old statue of the the dying Buddha which was discovered at the site in fragments) when excavations were first conducted.

The Cremation Cetiya is an old construction which, like other monuments, seems to have been constantly improved and enlarged with the passage of time. It would originally have been built over the Mallas' share of the Buddha's relics. It now consists of parts of the brick core of the stupa. It is not symmetrical and at the highest point would be about 30m high. Around it is a paved walkway for the circurnambulation of the stupa by pilgrim

The Parinirvna Temple is a simple but impressive construction consisting of a single large vaulted hall in which the six-metre Buddha statue is placed. This statue had been found broken into pieces by the Muslim invaders, and was reconstructed by a British archeologist Mr Carlyle. The statue is made of black sandstone but this is not now visible as almost the whole of it is gilded by pilgrims. It is a Thai custom to attach gold leaf to statues and monuments and evidence of this is to be seen everywhere in the Buddhist sites in India. But the statue at KusinAra seems to be completely gilded. A feature of this statue is that it seems to resemble th human form rather than the stylised figure of the Mahpurisa which occurs in most statues of the Buddha. The sculptor has skillfully combined symptoms of old age and disease together with a serenity in the facial expressions.

The Parinirvna Stupa is now enclosed in a modem construction to complement the Parinirvna temple. Both the temple and the stupa had been built by the Indian Government at the initiative of Pandit Nehru.

As with other sites the main structures are surrounded with ruins of other monsteries and stupas, some built at later times. The Adhana Stupa (Rambhar stupa) was built over a portion of the Buddha's ashes. It is to the east of the Parinirvana stupa and said to have been outside the city gates. The Mathakuar shrine (which lies to the south of the complex) is said to mark the spot where the Parinibbna sutta was delivered (or at least those parts which were spoken by the Buddha at the time of his death). This is not authenticated.

Another find at the site was a 3m high statue of the Buddha in a samdi posture. This has been housed in a Burmese temple some distance away from the archeological area.

Other Buddhist Archeological Sites

Rajgir

The main religious and archaeological locations in and around Rajgir are:

Asoka's Stupa: This was one of the stupa's constructed by Asoka and today lies to the West of the "new" Rajagalia.

Veluvana: First monastery accepted by the Buddha, and his principal residence while in Rajagalia.

Tapowan: a grove near a lake of same name from which a stream emerged.

Gidhkutta: This was one of the hills around Rajagalia. It is now called Sailagiri. It was a favourite resort of the Buddha and several incidents there have been recorded in the Canon.

Saptaparna Cave: On the northern side of the Vaibra hill this is where the first Council took place.

Codnavattu: a valley near Rjagaha where the Buddha ordained the monastic rule relating to the recitation of the Ptimokkiia.

Sukkaraka. talena: This was a cave on the side of Gijjakta where the Dighanakha sutta was preached to the nephew of Siriputta.

Jivakambavana: where the Buddha was brought for treatment after being wounded by Devadatta, and the place of delivery of the Smaññaphala sutta. We passed this on our way to Ratana Hill.

Stavana: This is where Anithapika first met the Buddha

Bimbisra Jail. Place of the internment of Binibisra by his son.

Udumbara Paribjakramaya: Place where the Buddha occasionally resided and where the Udumbara sutta was delivered.

Latthivana: This is where the Bimbisra first welcomed the Buddha after his Enlightenment.

Kapotakandara: This was a favourite place of meditation of Ven. Sriputta.
Lona caves. Some distance away from Rjagaha.

Ajatasattru Stupa: This is where Ajatasattu originallyinterred his share of the relics. It has since fallen into ruin.

Pippali Cave: On the eastern side of the Vaibara hill this was a resort of the elder Kassapa.

Old city walls: These are not fully excavated.

Chariot tracks: Said to be marks of ancient chariots.

Sondabhar Caves: These were caves used by Jains and do not have a Buddhist interest.

Klasla: This place (meaning Black Rock) lies on the outer walls of Ra-jagaha on the pass between the Sona and Udaya hills. It was here that the arahat Vakkali committed suicide and where MoggallAna was murdered.

Indasala Cave: Located about 8 knis east of old RAjagaha on a difficult road it was the location for the delivery of the Sakkapaiiha Sutta when the Buddha answered questions put by Sakka.

Nalanda

The ruins of Nalanda extend for some 11 kms, but only 1 km has been so far excavated and are located in an archeological park. In the excavated area we can see 8 monasteries of identical size arranged in a North-South direction. Each monastery has rooms for monks or students. Around the monasteries are temples all connected by paved walkways. There are a large number of votive stupas scattered around.

By far the most impressive of the remaining structures is the Siriputta Stupa. This contains the relics of Sdriputta, who is regarded as the chief disciple of the Buddha and foremost in his command of the Dhamma. He was born in the village of Upatissa near Nalanda, and was held in high regard by Buddhists living here. The Siriputa Stupa as it now stands is a brick faced structure rising well above the level of the other remaining ruins. A feature of this structure is that the Northern side contains detailed and delicate carvings of the Buddha and Bodhisattava. These are done in stone and plaster and still retain their original artistry.

Numerous buildings which served as storehouses, kitchens, refectories, libraries, etc. could be identified in the ruins. The buildings show signs of renovation and additions in different times. Some reinforcing has been done during the recent excavations in order to maintain the integrity of the ruins.

Saravasti

There are three distinct areas where excavations have been conducted - the Ancient City (in Sahet), the Jetavana (in Mahet) and the stupa of the twin miracles (also in Mahet).

The Ancient City of Saravasti was protected by a city wall only parts of which have been excavated. Within the city area the two most important structures uncovered are the mansion of Anthapinaka and a cetiya called the Angulimla cetiya. These are known locally as Kachchi Kuti and Pakki Kuti. The foundations of the Anthapinaka mansion are quite imposing. The walls are very thick indicating that they supported several stones, and the existing excavations go to height of about 5 meters. The Angulimala cetiya is said to mark the spot where the arahat Angulimala preached the sutta that bears his name to ease the pains of a woman at child delivery. The authenticity of the ascription of the ruins of the Stupa to Angulimala seems to have been confirmed by an inscription found there. This stupa to is quite impressive, and the existing ruins go up at least 20 metres. Several other areas in the old city are also being excavated.

Of more importance and better preserved are the ruins of the Jetavana. These are enclosed in a neat well landscaped archeological park. The main entrance to the park is from the South side. A short distance to the right on the main path leading from the gate is the Bodhi tree called the Ananda Bodhi. This is said to be the very tree planted by Anithapin.daka from a sapling from the tree at Buddha Gay. If so it would be the oldest authenticated tree, surpassing in age even the tree in Anuradhapura. Today this tree is the object of veneration and Bodhi puja especially by Sri Lankan pilgrims.

Further down the track and to the left of it is the ruins of the Kosambakuti (Treasure Chamber). The Buddha is known to have stayed in this viliara also. In front of the Kosambakuli is a brick walkway which the Buddha is said to have used for walking meditation.

Some distance to the north of the Kosambakuti is the Gandhakuti (Fragrant Chamber) the principal residence of the Buddha when he was in Jetavana. Its appears to be smaller than the Kosambhakti, but the Bharhut panel which shows the Jetavana shows it as the larger structure. To the East of the Gandhakuti, and some distance away, is the audience hall at which many of the discourses were delivered. It was here that several significant events took place such as the unmasking of the deception of Cinc Mnavik. To the South-West corner of the audience hall is a well which may have been used by the Buddha for bathing.

In the Northern most limit of the present archeological park is a large monastery simply described as Monastery No. 1. Its history is not known, and is most certainly a construction of the Gupta or Sunga times.

On the Western border of the archeological park there are more monasteries and stupas. To the south-west is a large monastery (No 19) which was initially built by King Pasanedi for the use of the Jains but at the insistence of the Buddha it was given over to the Bhikkinis. An alternative version has it that the King himself got disgusted at the behaviour of the Jain monks and decided to transfer it to the Bhikkhus. It was here that the inscription of the Kanonj king Govindachandra dated 1130 CE was found. There is also a temple on the approach to Monastery No. 19. To the north of this is a group of small stfipas which probably contained relics of arahants who lived in Jetavana.

There are ruins also outside the present limits of the archeological park. These have as yet not been fully excavated.

The another site at Mahet is the ruins of the cetiya built at the site where the Buddha performed the twin miracles (yamaka-ptihra). This miracle involves the radiation of fire and water from the body, and multiple projections of the form of the Buddha. At the moment this is a large mound with only the brick base uncovered.

Vaishali

There are at least three important archeological sites at Vaishali. When you approach from the North (as we did) the first to see is the Asokan pillar and the stupa in front of it. The 11 metre pillar is virtually intact together with the Lion capital. The lion faces Kushinagar, perhaps a reference to the last journey made by the Buddha when he passed through Vaishali on his final journey to Kushinagar.

In front of the pillar is the Kutagarshala Chaitya said to have enshrined Ananda's relics. The site also contains the ruins of several monasteries and also of a pond.

The principal monument in the second area is the Licchavi Relic Stupa. This is contained in a nicely landscaped archeological park. The stupa is covered by a protective metal dome. This is to protect the stupa which has been excavated in such a way so as to show the various stages of rebuilding that has taken place. The oldest structure is made of mud and lime and would have been the original Liccavi construction to house their share of the relics. In fact the casket containing these relics had been found and is now housed in the Patna museum (which we did not visit). Over this original core later coverings had been made in more durable material, usually brick.

The third area, locally called Raja Visala ka Garh (Palace of King Visala), is not excavated fully, and now consists of a large mound through which ruins poke out. This is taken to be the city area of old Vaishali, in fact the old assembly hall from the time that Vajji was a republic. It later became a monarchy and this could have been used as the palace. There does not appear to be anything specifically Buddhist in these ruins. The coronation pond of the later Vaishali kings, now a large rectangular pond called Kharauna Pokhar, is located some distance to the south of the Licchavi stupa. There is no evidence where exactly the second Buddhist Council was held in Vaishali a century after the Pariniravana. The site of Ambapli's mango grove has been located to the West of the ruins on the banks of the Gandak. It has been claimed that this is the place of donation of honey by the monkeys.

Kapilavattu

Most of the excavations at Piprahwa, identified with Kapilavatthu, had been done in the 1970s when further epigraphically evidence was uncovered. There are two sets of ruins at Kapilavattu separated by about a km, one said to be the site of the royal palace of Suddhodhana the other being more monastic. However in later times stupas and monasteries were built in both places so that there is now little difference between them. Thus religious ruins are juxtaposed in close proximity to what would have been the ruins of residential buildings.

The central structure in the main site is the Stupa. The stupa as it stands today consists of several enlargements from the original stupa which contained the Skyan's share of the Buddha's relics. The original stupa was excavated in 1971 and it yielded

The original casket containing the remains of the Buddha. This casket has been removed to an Indian museum. Subsequent reconstructions to the stupa raised its height. The present stupa, which is the latest construction, rises to a height of about 15 meters. A feature of this stupa is the paved path around it for purposes of circumambulation of the stupa.

To the East, West and South of the stupa are monasteries, that to the east being the largest. To the north of the stupa are the ruins of a public hall, perhaps used for sermons. Scattered around these buildings are votive stupas and shrines.

The second archeological site at Piprahwa is Ganwaria. It is identified with the town of Kapilavattu. This site has not received the attention received by the other site, and large parts are still not excavated. There are the ruins of at least two monasteries.

Sankasia

The historic place now is an elevated hill with its sides built in brick rising out the surrounding fields. Steps go up to the top of the plateau like area. This would have been the place where the stupa reported by Fa Hien would have stood. There is no sign of the water tank. The only structure that exists now is a small Hindu Kovil where Mayadevi is worshipped as a fertility goddess. There are a few Bodhi trees, and surrounding the site is a small brick wall with some Buddhist figures, many of the Mahayana period. The whole area is demarcated as a historical site by the Indian Government.

Some other ancient structures have been uncovered in the neighboring fields, no doubt the remains of the old monasteries. Excavation of these has not proceeded far. Some opposition has been encountered from the local people who would have resented intrusion into land farmed by them. As a result there was a police presence at the site when we visited it. We were not able to view the new excavations as archeological work is in progress.

Parts of an Asokan pillar have been found, and are exhibited close to the hill which marks the place of the Buddha's arrival. The capital of the pillar has been found, and this has an elephant instead of the usual lion. This is taken as a reference to the white elephant which Mayadevi is said to have dreamt at the time of the conception of Prince Siddhartha. It is the only Asokan pillar to have this motif. However the part of the pillar containing the inscription has not been found.

The only other structure is a small temple under a Bodhi tree containing part of an old stone carving depicting a Buddhist scene. Some interpret it as depicting the descent of the Buddha accompanied by the gods, others as representing a scene from the birth of the Buddha-to-be. However this too is treated as a Hindu shrine and the figures have been daubed with holy ash in the Hindu style.

Kosambi

The Buddha visited Kosambi several times and spent the ninth vassana season there and the tenth at the nearby Pirileyyaka forest. If is best known disciples there were three citizens Kukkuta, Ghosita and Pvrika, each of whom donated a monastery to the Bhikkhus, all named after the donors. It was while at Ghositrma that a dispute arose between those who thought that the Vinaya was more important and those who thought that it was the dhamma. The Buddha failed to resolve this dispute and left for the nearby Prileyyaka forest, which forced the disputants to resolve their differences. Several discourses were given at Kosambi and several vinaya rules promulgated there. According to the Mahavamsa a delegation of monks from Kosambi arrived for the dedication of the Ruwanvelisaya.

Not much progress has been made here by way of archeological excavations. Only two areas have been excavated. The mounds which mark the walls of the ancient city are visible, these walls being constructed partly to mitigate the occasional flooding of the Yamuna.

One area excavated which is closest to the main entrance to the archeological area seems to contain mainly the ruins of the city of Kosambi . The most important monument here is the Asokan pillar. This appears fairly intact, but without the capital. There is also no inscription the surface has been used by vandals to write graffiti. The ruins uncovered resemble those in the other ancient centres. which. Some have the classic pattern of monasteries, so the ruins here may not all be secular.

The second area of excavations relates specifically to monasteries. The Ghositarama, the monastery donated by Goshita and in which the Buddha stayed when he was at Kosambi is said to be well excavated. However the access to this excavation site has not been prepared and now requires trudging though the bush. We did not visit this site.