Stupas are believed to have originated from prehistoric burial mounds, or tumuli, which were used to bury the ashes of the dead. In Deccan and South India, many low circular funeral mounds surrounded by large boulders can be seen. Buddhist art frequently portrays this monument. Monuments like these were constructed primarily for the veneration of Buddhism and to symbolize the Eternal Light conveyed by the relics of great souls like Buddha. Through his preaching, the flame of knowledge was lit. Stupas glorified Buddhism in India, acting as pulsating heart valves, expelling cultural effusions in all directions.
 
It is believed that the Great Emperor Ashoka built 84,000 stupas in different parts of his empire, including those at Sanchi and Sarnath. Upon Buddha's death, his remains were enshrined under artificial mounds of earth and brick, such as the famous Eight Great Stupas mentioned in Buddhist texts, which have since been destroyed. Sanchi in Madhya Pradesh has the best-preserved remains of large stupas and an entire Buddhist settlement.
 
This book focuses on Buddhist stupas, chaitya-grihas, and rock-cut temples built and spread throughout the vast peninsular India, Sri Lanka, and Southeast Asia. The first chapter introduces Buddhist stupas, rock-cut temples, and chaitya-grihas, discussing how these structures came into existence, focusing on those built by Ashoka. Chapter Two deals with the Sanchi Stupas. Other structures discussed include, Chapter Three Bharhut Stupas in Central India, discovered by Sir Alexander Cunningham in 1873 and added an important chapter in Indian sculptural art. Chapter Fourth Sarnath was where Lord Buddha preached his first sermon, and it was once a radiating center of light throughout the Buddhist world. Chapter Five Sanghol Stupa of the Kushana period is located in the village of Sanghol in Ludhiana, Punjab. Chapter 6 Gandhara and Taxila are known for their rich history and impressive archaeological sites, including the stupa. Chapter Seven Bamiyan cave in Afghanistan is in a cultural and geographical interstitial zone. Chapter Eight focuses on the Amaravati Stupas, Chapter Nine on the Nagarjunakonda Stupa, and Chapter Ten on other stupas and rock-cut temples in South India.
 
Chapter Eleven describes the state of the Bodh Gaya Stupa in the south of Patna, Bihar, and Chapter Twelve introduces the Nalanda Stupa. Chapter Thirteen focuses on the Ratnagiri Stupa and Monastery, and chapter Fourteen discusses the Buddhist stupas and temples that flourished during the Pala and Sena dynasties. Chapter Fifteen describes the Anuradhapura Stupa of Ceylon (Sri Lanka), and Chapter sixteen is devoted to studying Southeast Asia's Buddhist stupas and temples. The supreme monument of mystic Buddhism in Java in its style and iconography is truly breathtaking.