essay on sarnath lion capital

Lion Capital, Ashokan Pillar at Sarnath

Lion Capital, Ashokan Pillar at Sarnath, c. 250 B.C.E., polished sandstone, 210 x 283 cm (Archaeological Museum Sarnath, India; photo: पाटलिपुत्र , CC BY-SA 4.0 )

Site of Buddha’s First Sermon

The most celebrated of the Ashokan pillars is the one erected at Sarnath, the site of Buddha’s First Sermon where he shared the Four Noble Truths (the dharma or the law). Currently, the pillar remains where it was originally sunk into the ground, but the capital is now on display at the Sarnath Museum. It is this pillar that was adopted as the national emblem of India. It is depicted on the one rupee note and the two rupee coin.

The pillar is a symbol of the axis mundi and of the column that rises every day at noon from the legendary Lake Anavatapta to touch the sun.

Two Rupees Commemorative Coin issued in 2000 on the 50th Anniversary of the Supreme Court of India (photo: P. L. Tandon , CC BY-NC-SA 2.0)

The capital

The top of the column—the capital—has three parts. First, a base of a lotus flower, the most ubiquitous symbol of Buddhism .

Then, a drum on which four animals are carved represents the four cardinal directions: a horse (west), an ox (east), an elephant (south), and a lion (north). They also represent the four rivers that leave Lake Anavatapta and enter the world as the four major rivers. Each of the animals can also be identified by each of the four perils of samsara . The moving animals follow one another, endlessly turning the wheel of existence.

Four lions stand atop the drum, each facing in the four cardinal directions. Their mouths are open, roaring or spreading the dharma, the Four Noble Truths, across the land. The lion references the Buddha, formerly Shakyamuni , a member of the Shakya (lion) clan. The lion is also a symbol of royalty and leadership and may also represent the Buddhist king Ashoka who ordered these columns. A cakra (wheel) was originally mounted above the lions.

Some of the lion capitals that survive have a row of geese carved below the lions. The goose is an ancient Vedic symbol. The flight of the goose is thought of as a link between the earthly and heavenly spheres.

Lion Capital, Ashokan Pillar at Sarnath, c. 250 B.C.E., polished sandstone, 210 x 283 cm, Sarnath Museum, India (photo: Shyamal )

The pillar reads from bottom to top. The lotus represents the murky water of the mundane world, and the four animals remind the practitioner of the unending cycle of samsara as we remain, through our ignorance and fear, stuck in the material world. But the cakras between them offer the promise of the Eightfold Path that guides one to the unmoving center at the hub of the wheel. Note that in these particular cakras, the number of spokes in the wheel (eight for the Eightfold Path), had not yet been standardized.

The lions are the Buddha himself from whom the knowledge of release from samsara is possible. And the cakra that once stood at the apex represents moksa, the release from samsara. The symbolism of moving up the column toward Enlightenment parallels the way in which the practitioner meditates on the stupa in order to attain the same goal.

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This sculpture at the Archaeological Museum Sarnath.

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The ‘Lion Capital’: a Buddhist symbol that became India’s National Emblem

In adopting symbols from the Ashokan period, the modern nation of India was borrowing it's ideals and values from a rich and glorious past. Take a deeper look at the Lion Capital kept at the ASI Sarnath Museum, and it's replica at the Rashtrapati Bhavan Museum.

The National Emblem, India’s most visible symbol of national identity, reflects the country’s reaffirmation of it’s ancient ideals of peace and tolerance. Adapted from the design of the Lion Capital of an Ashokan pillar, it was officially adopted on January 26, 1950 along with the motto “Satyameva Jayate” which has been taken from the Mundaka Upanishad and translates to “truth always triumphs”.

On 22 July, 1947, just before India’s independence, Jawaharlal Nehru proposed a resolution, before the Constituent Assembly, for the design of the new Flag and Emblem. Both of these, as Nehru noted, referenced the golden rule of the Mauryan King, Ashoka. In adopting national symbols from the Ashokan period, the modern nation of India was borrowing it’s ideals and values from a rich and glorious past.

“Now BECAUSE I have mentioned the name of Asoka I should like you to think that the Asokan period in Indian history was essentially an international period of Indian history. It was not a narrowly national period. It was a period when India’s ambassadors went abroad to far countries and went abroad not in the way of an empire and imperialism but as ambassadors of  Peace and culture and goodwill.” – Jawaharlal Nehru at the Constituent Assembly

Design & Significance

The animals.

At first glance, you notice the four majestic lions , roaring and facing the four cardinal directions. They represent power, courage, pride, confidence. The Mauryan symbolism of the lions indicate “the power of a universal emperor (chakravarti) who dedicated all his resources to the victory of dharma”. In adopting this symbolism, the modern nation of India pledged to equality and social justice in all spheres of life.

The lions sit atop a cylindrical abacus, which is adorned with representations of a horse, a bull, a lion and an elephant, made in high relief. While some art historians believe that these animals symbolically depict various stages of Buddha’s life, others claim that they represent the reign of Ashoka in the four quarters of the world; the open-mouthed lions facing different directions, suggest the announcement of Buddha’s message to the world.

The Wheel with 24 Spokes : Ashok Chakra / Dharmachakra

The animals are separated by intervening chakras (having 24 spokes). The Chakra also finds representation on the National Flag. This chakra, or the ‘Wheel of Law’ is a prominent Buddhist symbol signifying Buddha’s ideas on the passage of time. Dharma (virtue), according to belief, is eternal, continuously changing & is characterized by uninterrupted continuity. It is also said, that the 24 spokes align with the 24 qualities of a Buddhist follower, as defined by the Buddha in his sermons.

These 24 qualities are: Anurāga(Love), Parākrama(Courage), Dhairya(Patience), Śānti(Peace/charity), Mahānubhāvatva(Magnanimity), Praśastatva(Goodness), Śraddāna(Faith), Apīḍana(Gentleness), Niḥsaṃga(Selflessness), Ātmniyantranā(Self-Control), Ātmāhavana(Self Sacrifice), Satyavāditā(Truthfulness) Dhārmikatva(Righteousness), Nyāyā(Justice), Ānṛśaṃsya(Mercy), Chāya(Gracefulness) Amānitā(Humility), Prabhubhakti(Loyalty), Karuṇāveditā(Sympathy), Ādhyātmikajñāna(Spiritual Knowledge), Mahopekṣā(Forgiveness), Akalkatā(Honesty). Anāditva(Eternity), Apekṣā(Hope)

At the base is an inverted lotus, the most omnipresent symbol of Buddhism, and India’s National Flower. This is however, not part of the Emblem.

The Lion Capital at Sarnath

The Lion capital was originally a part of the pillar constructed by Ashoka, the great emperor of the Mauryan dynasty who created the largest empire of ancient India. After the bloody conquest of Kalinga which claimed more than 1,00,000 lives, a deeply distraught Ashoka found solace in the teachings of Buddha. It wasn’t long before Buddhism directly began to influence the politics of the period, as clearly seen in the pillar constructed by Ashoka at Sarnath.

Ashoka’s administration became known for it’s strong ideals of social justice, compassion , non-violence and tolerance ; he instated a legal code based on Buddha’s teachings and had these inscribed on columns erected all across his kingdom. These edicts (inscriptions on pillars, boulders and even cave walls) focused on social and moral codes that were part of Buddhist beliefs (and not the religious philosophy).

The pillar at Sarnath bore special significance because it was believed that it was here that Buddha gave his first sermon and stated his famous ‘Four Noble Truths’.

Ashokan Pillars: the cornerstone of Mauryan Art

Ashoka’s Pillars, 30-40 ft in height are considered to be the first monumental stone-artworks in India. These pillars extended deep into the ground, and were located across pilgrimage routes, sites associated with the Buddha, and roads leading to Pataliputra (present day Patna). These pillars also had elaborate capitals crafted out of a single block of sandstone. Take a look at this one, for instance:

Art historians have often referred to a Greek influence on the design and craftsmanship of these capitals. In the Lion Capital below, the abacus is decorated with geese.

While most capitals featured a single animal, the Lion Capital at Sarnath (believed to have been erected in 250 BC) was the most elaborate. It was excavated in 1905 by a German-born civil engineer, Friedrich Oscar Oertel.

He started excavating the area following the accounts of the Chinese travellers who visited Sarnath in the early medieval period. Like everything else, the excavated pillar too had deteriorated over time and had broken into three pieces. Fortunately, the Lion Capital had remained intact with its glimmer still visible. It is currently kept at the Sarnath Museum where you can still admire its exquisite craftsmanship.

An ancient symbol for a modern nation:

The question still remains : how did the Lion Capital become the national emblem of India? In 1947, as independence seemed nearer, Nehru and other nationalist leaders realized that their soon nation-to-be lacked a national emblem. Art schools all over India were called for suggesting designs, but nothing suitable could be found. Eventually, Badruddin Tyabji, a civil services officer, and his wife Surayya Tyabji, proposed the usage of the Ashokan capital for the emblem. Years later, Laila Tyabji, their daughter, writes:

So, my mother drew a graphic version and the printing press at the Viceregal Lodge (now Rashtrapati Niwas) made some impressions and everyone loved it. Of course, the four lions have been our emblem ever since.” She further says, “My mother was 28 at the time. My father and she never felt they had “designed” the national emblem – just reminded India of something that had always been part of its identity. Source: The Wire

Artist Dinanath Bhargava, then a student at Shantiniketan was later tasked with designing the final emblem; he then sketched it onto the first page of the Constitution under the able mentorship of Nandalal Bose.

The Lion Capital or the National Emblem is a ubiquitous image in India. You don’t need to go far to fathom its pervasiveness; just open your wallet and you will find it right there – embossed over every coin and every currency note that you possess. Not only this, it’s presence in all prominent government documents and buildings as well as in all our school textbooks or passports has turned it into a symbol that evokes emotional attachment and a sense of national identity.

Classroom Connections:

How can symbols express our values? Can you think of any symbols in your personal life that represent your beliefs / values?

Why is Ashoka relevant to 20th century modern India?

When Le Corbusier designed the modern city of Chandigarh, he asked Nehru for help on symbols. Nehru is believed to have told the French architect to come up with his own symbols instead of referencing India’s known symbols. That is when the ‘Open Hand’ was introduced by Corbusier as the emblem of Chandigarh. Imagine if you were to create symbols for your city (or India) that would represent it’s ethos. What would you create?

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• NCERT Notes Lion Capital And Sanchi Stupa

Sanchi Stupa - Know About Lion Capital [NCERT Notes For UPSC]

In ancient Indian history, Mauryan dynasty had a significant role. Sanchi Stupa is the finest example of Mauryan sculpture. Learning about Sanchi Stupa is important for IAS Exam from the perspective of Art & Culture segment of the syllabus.

NCERT notes on the topic ‘ Sanchi Stupa & Lion Capital’ are useful for the UPSC preparation. These notes will also be useful for other competitive exams like banking PO, SSC, state civil services exams and so on.

Sanchi Stupa (UPSC Notes):- Download PDF Here

Sanchi Stupa – Lion Capital, Sarnath

• One of the finest examples of Mauryan sculpture.
• Located at Sarnath, near Varanasi. Commissioned by Emperor Ashoka . Built-in 250 BCE.
• Made of polished sandstone. The surface is heavily polished.
• Currently, the pillar is in its original place but the capital is on display at the Sarnath Museum.

• The shaft (now broken into many parts)
• A lotus base bell
• A drum on the base bell with 4 animals proceeding clockwise (abacus)
• Figures of 4 lions
• The crowning part, a large wheel (this is also broken and displayed at the museum)
• The capital was adopted as the National Emblem of India after independence without the crowning wheel and the lotus base.
• The four lions are seated back-to-back on a circular abacus. The figures of the lions are grand and evoke magnificence. They are realistic images and the lions are portrayed as if they are holding their breath. The curly manes of the lions are voluminous. The muscles of the feet are shown stretched indicating the weight of the bodies.
• The abacus has four wheels (chakra) with 24 spokes in all four directions. This is part of the Indian National Flag now.
• The wheel represents Dharmachakra in Buddhism (the wheel of dhamma/dharma). Between every wheel, there are animals carved. They are a bull, a horse, an elephant and a lion. The animals appear as if they are in motion. The abacus is supported by the inverted lotus capital.

Sanchi Stupa

• Sanchi Stupa is a UNESCO world heritage site since 1989. Sanchi is in Madhya Pradesh.
• There are many small stupas here with three mains ones – stupa 1, stupa 2 and stupa 3. Stupa 1 is also called the Great Stupa at Sanchi. It is the most prominent and the oldest and is believed to have the Buddha’s relics.
• It was built by Ashoka in the 3rd century BCE.

• The original structure was made out of bricks. Later on, it was covered with stone, vedica , and the torana (gateway).
• There are four gateways to the stupa with the southern one being built first. The others were later added. The gateways are adorned with beautiful sculptures and carvings. Each torana consists of two vertical pillars and three horizontal bars on top. The bars contain exquisite carvings on front and back. They contain images of shalbhanjikas – lady holding the branch of a tree. Stories from the Jataka tales are carved here.
• The structure has a lower and upper pradakshinapatha or circumambulatory path. The upper pradakshinapatha is unique to this stupa.
• On the southern side of the stupa, the Ashokan Lion Capital pillar is found with inscriptions on it.
• The hemispherical dome of the stupa is called the anda . It contains the relics of the Buddha.
• The harmika is a square railing on top of the dome/mound.
• The chhatra is an umbrella on top of the harmika. There is a sandstone pillar in the site on which Ashoka’s Schism Edict is inscribed.
• The original brick dome was expanded into double its size during the reign of the Shunga dynasty with stone slabs covering the original dome.

Also, read the articles linked in the table below:

Frequently Asked Questions on Sanchi Stupa and Lion Capital

Q 1. what are the different components of the lion capital at sarnath.

Ans. There are five components of the Lion Capital in Sarnath:

• A lotus base
• Abacus with sculptures of a bull, a horse, a lion and an elephant
• 4 Lion figures
• The crowning part

Q 2. What is the significance of Sanchi Stupa?

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Sarnath Lion Capital – From an Ashokan Pillar to India’s State Emblem

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The ‘Sarnath Lion Capital’ was commissioned by the Mauryan Emperor King Ashoka in the 3rd Century BCE.  This towering Lion Capital (210 x 283 cms) originally stood (on the top of an Ashokan pillar) at the spot where Gautama Buddha is believed to have delivered his path-breaking first sermon after enlightenment or awakening, thereby setting the wheel of Dharma in motion ( Dharmachakrapravartana ).

Its existence was recorded by Chinese pilgrim Xuan Zang in his travelogue.  “To the south-west of the Buddhist Temple, the pilgrim proceeds, was a ruinous old stone tope built by Asoka of which 100 feet still remained above-ground. In front of this was a stone pillar, above 70 feet high, which had the softness of jade and was of dazzling brightness. This pillar was at the spot at which the Buddha, having attained enlightenment, first preached his religion.” (Watters, 1905)

In its physical form, the Sarnath Lion Capital was lost in the sands of time and was formally excavated by F.O. Oertel during ASI’s 1904-05 excavations at Sarnath.

Today it is on view at the on-site Sarnath Archaeological Museum (Accession No. 355) in Uttar Pradesh. This masterpiece greets visitors almost as soon as they enter the museum’s built-up precincts and cannot but overawe and move every Indian for not only is the State Emblem of India (generally referred to as the National Emblem of India) adapted from the Sarnath Lion Capital but also the chakra or wheel that adorns the fluttering tricolour is inspired by it.

Brief Description of the Sarnath Lion Capital

The magnificent Lion Capital at Sarnath is carved from a single block of highly polished Chunar stone and as mentioned earlier, was part of a giant Ashokan Pillar that consisted of five component parts.

• Part I – The inscribed pillar shaft at the bottom which was also the longest part. It was found in damaged condition and fragments can be viewed at the Sarnath Archaeological site.
• Part II – A lotus bell base with 16 petals.
• Part III – A drum or circular abacus on the bell base with four 24-spoked chakras or wheels which are interspersed by four animals – an elephant, a lion, a bull and a horse, in remarkable motion on its frieze.
• Part IV – The naturalistically carved figures of four majestic lions which are seated back-to-back and mounted on the abacus (four addorsed lions).
• Part V – The crowning element, a large Dharmachakra (a wheel believed to have had 32 spokes and referred to as a maha-chakra by Agrawala) which sat atop the lions. Five fragments of this wheel and three spokes were recovered during the excavation are on display at the museum.

To the above list, we can add the ‘undressed foundation block’ in which the shaft is inserted. The shaft and the 32-spoked Dharmachakra were carved from different blocks of stone.

Symbolism of the Sarnath Lion Capital

The Lion Capital of Sarnath has had many lives, has multiple layers of meanings and of course has engaged scholars for over a century in innumerable debates as they try to decode what it was influenced by and what it influenced in turn. The multifarious elements of the Sarnath Lion Capital have been interpreted variously in the Buddhist context in particular and in the larger Indic context in general.

I feel compelled to state at this point that I see the various elements and components of the Sarnath Lion Capital in the larger continuum of the Indic civilisation and am in favour of readings that link the past to the present and are pluralistic in nature rather than stressing on exclusivist interpretations. The Buddhist tradition is as much Indic as any other tradition and was and is inextricably linked to the land. In the subsequent discussions, I have tried to present a few shades of the multiple facets of this debate. For those who would like to explore further, some of the book in the bibliography are excellent to begin with.

Let us commence our discussion with the lotus bell-shaped structure which has not been included in the State Emblem of India. There are scholars who have argued including the excavator that it is of Persepolitan style (for the uninitiated – it refers to Persepolis). Coomaraswamy believed that Indian artists had independently arrived at this form of the bell and drew their inspiration from the ubiquitous lotus. Agarwala linked the bell to the famous jar symbol in Indic tradition. “The first decorative element of the Lion Capital can by no means be interpreted as Indo-Persepolitan Bell. It is in every respect the  Purna-ghata  motif of ancient Indian art and religion, overflowing with luxuriant lotus petals.”

The four nnimals on the abacus or the anda have also attracted a great deal of attraction.  An eminent art historian, Foucher explained that they were meant to symbolise four great events in the life of the Buddha. “The bull symbolises the zodiacal constellation at the time of the birth of Siddharth, Vrishabha lagna; the elephant suggests Mayadevi’s dream of her conception, the Bodhisattva entering her womb as a white elephant; the horse suggests the Great Renunciation and the favourite steed Kanthaka on which the Prince rode away from Kapilavastu giving up his empire; the lion stands for Sakya-Simha, the great roar of the lion heard when Buddha turned the wheel of Law to preach to the World the great wisdom that had dawned on him under the Bodhi Tree.”

Story of Gautam Buddha

Others such as Agarwala argued, “The carving on the round drum of four wheels and four animals is in no way parochial but covers a very wide range both in time and space. …they illustrate a metaphysical idea of world creation conceived as central Mount Meru, or Lake Manasarovara, or Anavatapta Lake, or the central throne in the palace of a Chakravartin, each of them possessing the glory of four-fold ramifications following the four regions of space.” He also pointed out that three of these four animals except the horse are even present on the famous ‘Pashupata Seal’ or Seal No. 420 of the Indus Valley civilisation.

It would be pertinent to shift focus from this debate by quoting Irwin. “In trying to pinpoint the quality which gave it universality and timelessness of appeal as a work of art, we defined it (the Sarnath Lion Capital) as ‘worldly authority idealised’. We can now see that that quality was not the expression of a single moment in history, nor was it born of the genius of a single great monarch. Also, we are able to recognize that it does not – as commonly supposed – mark the beginnings of Indian monumental art inspired by foreign models. It represents the culmination under Ashoka of a much more ancient tradition, unique to India, yet deeply rooted in our universal human heritage.”

Concluding Remarks

Even 2300 years after it was commissioned by the Mauryan emperor Ashoka and crafted by unknown masters, its brightly shining polish which give it a proverbial resplendence, its unmissable aesthetics and its unmatched symbolism; make the Sarnath Lion Capital one of the most prized ancient possessions of modern India.

Whether or not there was any non-Indic influence on its patrons and craftsmen is difficult to prove conclusively. From our vantage point it is safe to surmise that this sandstone pillar which was erected at the site where Gautam Buddha delivered his first sermon symbolises not only a rolling forth of the Dharma chakra but also the unstoppable motion of the chakra of time and of cosmic order. The Lion Capital is not just a piece of art with universal appeal but stands firmly rooted in the Indic mind as a symbol of idealised temporal authority. Its adaptation as the state emblem of the world’s largest democracy – India’ has ensured that the wheel of its own history will also keep rolling forth in the annals of time…

Appendix – Descriptions of the Sarnath Lion Capital

Note : For those visiting the Sarnath Archaeological Museum, we have attached some descriptions of this masterpiece. In case you want to click pictures, please remember that the Sarnath Archaeological Museum does not allow one to use a mobile for this purpose (rather unfortunately so!) and hence, you will need to carry a camera (if you own one!)

“The capital, which measures seven feet high, is of the Persepolitan bell-shaped type, surmounted by four magnificent lions sitting back to back with a wheel between them— symbolising the law of the Buddha which was first promulgated at Sarnath. Beneath the lion is a drum ornamented with four animals in relief, vís., a lion, an elephant, a bull and a horse, separated from each other by four wheels. The four crowning lions and the reliefs below are wonderfully vigorous and true to nature and are treated with that simplicity and reserve which is the keynote of all great master-pieces of plastic art. India certainly has produced no other sculpture to equal them.” (Dr. Marshall in the Benares Gazetteer, 1909)

“Capital of Ashoka Column (height 7 feet; width across the abacus 2 feet 10 inches) … Three of these four animals in the abacus are represented as walking, the horse as running at full gallop. These figures are all more or less damaged, but they are wonderfully life-like and their pose graceful. The abacus is surmounted with figures of four life sized lions placed back to back. Two of them are in perfect preservation. The heads of the other two were found detached and have been refixed. The upper jaw of one and the lower jaw of the other were not recovered. In place of eye-balls, some sort of precious stones were inserted into the sockets, as is clearly shown by the existence of very fine holes in the upper and lower lids, which received thin iron pins to keep the jewels in position. One such pin still remains in the upper lid of the left eye of one of the lions.

The capital was carved out of a single block of sandstone but is now broken across just above the bell. It was originally surmounted by a wheel (chakra), the symbol of the Buddhist Law, supported on a short stone shaft. The latter was not discovered, but its thickness can be estimated from the mortice hole, 8 inches in diameter, drilled into the stone between the lions’ head…

The material of which the capital is made is a black spotted buff coloured sandstone from Chunar, but o fa much finer grain than the Chunar stone used in the construction of houses in Benaras and its neighbourhood.” (Sahni, Catalogue of the Museum of Archaeology at Sarnath, 1914)

  Select Bibliography

•   Agrawala, Vasudeva Sharan (1964).  Wheel Flag of India Chakra-dhvaja: being a history and exposition of the meaning of the Dharma-chakra and the Sarnath Lion Capital . Varanasi: Prithvi Prakashan.
• Irwin, John (1975).  “Aśokan’ Pillars: A Re-Assessment of the Evidence – III: Capitals” . The Burlington Magazine.  117  (871): 631–643.
• Mani, B. R. (2012),  Sarnath: Archaeology, Art and Architecture . Archaeological Survey of India.
• Sahni, Daya Ram (1914).  Catalogue of the Museum of Archaeology at Sarnath . With an introduction by J. Ph. Vogel. Calcutta: Superintendent Government Printing, India.
• Watters, Thomas (1904–05).  On Yuan Chwang’s Travels in India .  London,  Royal Asiatic Society . Reprint, Delhi, Munshiram Manoharlal, 1973.

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Garima Chaudhry

Garima is a corporate leader and the Founder and Editor of Cultural Samvaad. An Indic Studies enthusiast, she is a guest faculty member at the Mumbai University and K J Somaiya Institute of Dharma Studies among other institutes . Passionate about understanding India’s ancient 'संस्कृति 'or culture, Garima believes that using a unique idiom which is native to our land and her ethos, is the key to bringing sustainable growth and change in India.

In her corporate avataar, Garima runs Hiranya Growth Partners LLP, a boutique consulting and content firm based in Mumbai. She is a business leader with over two decades of experience across Financial Services, Digital Payments and eCommerce, Education and Media at Network18 (Capital18 and Topperlearning), Citibank and TAS (the Tata Group). Garima is an MBA from XLRI, Jamshedpur and an Economics and Statistics Graduate.

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Lion Capital of Ashoka

The Lion Capital of Ashoka is the capital , or head, of a column erected by the Mauryan emperor Ashoka in Sarnath , India, c.  250 BCE . Ashoka erected the column to commemorate the site of Gautama Buddha 's first sermon some two centuries earlier.

Its crowning features are four life-sized lions set back to back on a drum-shaped abacus , representing the four noble truths . The side of the abacus is adorned with wheels in relief, and interspersing them, four animals, a lion, an elephant, a bull, and a galloping horse follow each other from right to left. A bell-shaped lotus forms the lowest member of the capital, and the whole 2.1 metres (7 ft) tall, carved out of a single block of sandstone and highly polished, was secured to its monolithic column by a metal dowel.

The capital eventually fell to the ground and was buried. It was excavated by the Archeological Survey of India (ASI) in the very early years of the 20th century. The column, which had broken before it became buried, remains in its original location in Sarnath, protected but on view for visitors. The Lion Capital was in much better condition, though not undamaged. It was cracked across the neck just above the lotus, and two of its lions had sustained damage to their heads. It is displayed not far from the excavation site in the Sarnath Museum , the oldest site museum of the ASI.

In July 1947, Jawaharlal Nehru, the interim prime minister of India, proposed in the Constituent Assembly of India that the wheel on the abacus be the model for the wheel in the centre of the Dominion of India's new national flag , and the capital itself without the lotus the model for the state emblem of India . The proposal was accepted in December 1947.

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The Mauryan Lion Capital

Times of India World Reviewer | SIGHTSEEING , SARNATH Updated : Jan 7, 2015, 18.03 IST

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• ADDRESS: Dharmapala Road, Singhpur, Sarnath, Varanasi, Uttar Pradesh 221007

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The country’s four symbolic animals, a lion, and elephant, a horse and a bull for the North, South, East and West of India follow each other around the base, which is carved in the form of an abacus, ...

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Lion Capital, Ashokan Pillar at Sarnath

The Ashoka Lion Capital or the Sarnath lion capital is the national symbol of India. Ashoka built the Sarnath pillar to commemorate the site of the first preaching of Lord Buddha, where he taught the Dharma to five monks.

The most celebrated of the Ashokan pillars is the one erected at Sarnath , the site of Buddha’s First Sermon where he shared the Four Noble Truths (the Dharma or the law). Currently, the pillar remains where it was originally sunk into the ground, but the capital is now on display at the Sarnath Museum. It is this pillar that was adopted as the national emblem of India. It is depicted on the one rupee note and the two rupee coin.

The pillar is a symbol of the axis mundi (cosmic axis) and of the column that rises everyday at noon from the legendary Lake Anavatapta (the lake at the center of the universe according to Buddhist cosmology) to touch the sun.

The Capital

The top of the column—the capital—has three parts. First, a base of a lotus flower , the most ubiquitous symbol of Buddhism.

Then, a drum on which four animals are carved representing the four cardinal directions: a horse (West), an ox (east), an elephant (south), and a lion (north). They also represent the four rivers that leave Lake Anavatapta and enter the world as the four major rivers. Each of the animals can also be identified by each of the four perils of samsara. The moving animals follow one another endlessly turning the wheel of existence.

Original Lion Capital of Ashoka in Sarnath Museum

Four Lions stand atop the drum, each facing in the four cardinal directions. Their mouths are open roaring or spreading the dharma, the Four Noble Truths, across the land. The lion references the Buddha, formerly Shakyamuni, a member of the Shakya (lion) clan. The lion is also a symbol of royalty and leadership and may also represent the Buddhist King Ashoka who ordered these columns. A chakra was originally mounted above the lions.

Some of the lion capitals that survive have a row of geese carved below the lions. The goose is an ancient Vedic symbol. The flight of the goose is thought of as a link between the earthly and heavenly spheres.

The pillar reads from bottom to top. The lotus represents the murky water of the mundane world and the four animals remind the practitioner of the unending cycle of samsara as we remain, through our ignorance and fear, stuck in the material world. But the chakras (wheels) between them offer the promise of the Eightfold Path, that guide one to the unmoving center at the hub of the wheel. Note that in these particular chakras, the number of spokes in the wheel (eight for the Eightfold Path), had not yet been standardized.

The Lions are the Buddha himself from whom the knowledge of release from samsara is possible. And the chakra that once stood at the apex represents moksha, the release from samsara. The symbolism of moving up the column toward Enlightenment parallels the way in which the practitioner meditates on the stupa in order to attain the same goal.

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• Tagged in: Ashoka Pillars , Buddhism , Edicts of Ashoka , Maurya Empire , Sarnath

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National Emblem of India: The Four Lions of Sarnath

To the newbie Indian tourist, reading that the “National Emblem of India is an adapted version of the Lion Capital of Maurya king Ashoka at Sarnath ” means virtually nothing. So let’s break down the historical background to better understand the beautiful symbol of incredible India .

King Ashoka of Sarnath

Near Varanasi , Uttar Pradesh , lies the small town of Sarnath . The Maurya king Ashoka reigned in this northern part of India during the 3rd century B.C. It was here that Ashoka built the Sarnath pillar to commemorate the site of the first preaching of Lord Buddha where at he taught the Dharma to five monks . This pillar is just one of many erected by Ashoka to convey the tenets of Buddhism . But the Sarnath pillar was crowned with a unique sculpture known as the Lion Capital.

What is the Lion Capital of Sarnath ?

The Ashoka Lion Capital of Sarnath comprises four lions , standing back to back, mounted on a cylindrical abacus. The abacus features the sculptures of an elephant , a galloping horse , a bull , and a lion , separated by intervening 24-spoked Dharma wheels over an inverted bell-shaped lotus flower (National Flower of India ).

The four animals in the Lion Capital are believed to symbolize different phases in Lord Buddha’s life . The Elephant is a representation of Queen Maya’s conception of Buddha when she saw a white elephant entering her womb in a dream . The Bull represents desire during the life of the Buddha as a prince . The Horse symbolizes Buddha’s departure from palatial life . The Lion represents the attainment of Nirvana by Lord Buddha .

There are also non-religious symbolic interpretations of the Lion Capital believing the four lions symbolize Ashoka’s rule over the four directions , the wheels as symbols of his enlightened rule and the four animals as symbols of four adjoining territories of India .

The Sarnath pillar still stands in it’s original place, however the Ashoka Lion Capital has been moved to the Sarnath Museum for preservation.

Present Day National Emblem of India

We can now better understand what it means to read that the National emblem of India is an adapted version of the Lion Capital of Ashoka at Sarnath . In the State emblem, adopted by the Government of India on January 26, 1950, only three lions are visible , the fourth being hidden from view . Symbolizing power, courage and confidence , the abacus is girded by four smaller animals regarded as guardians of the four directions ; The lion of the North , the elephant of the East , the horse of the South and the bull of the West . Each of these animals is separated by intervening wheels of Dharma Chakras * ( Eternal wheels of law). The inverted bell-shaped lotus which the original sculpture shows the abacus resting on has been omitted.

Usually inscribed below the abacus in Devanagari script is the motto Satyameva Jayate meaning “ Truth Alone Triumphs”. This is a quote from Mundaka Upanishad , the concluding part of the sacred Hindu Vedas . On the original Sarnath pillar, an inscription of one of the Edicts of Ashoka reads, “No one shall cause division in the order of monks ”.

The national emblem was chosen as a symbol of contemporary India’s reaffirmation of it’s ancient commitment to world peace and goodwill.

• Readers of Full Stop India’s Hinduism 101 may recall the chakra as a recognizable symbol of the Hindu god Vishnu . The disc like weapon known as a general symbol for protection is almost always depicted in images of Vishnu , the God of Preservation.

Tourists will undoubtedly view this national insignia countless times during their travels of India . The Lion Capital is visible on Indian Currency as well as national passports, government buildings, and the official seal of the Central and State governments.

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THE ASHOKAN PILLAR -MANY LIVES, MANY MEANINGS

Ashoka's legacy is carreid through the sandstone pillars that were erected during his rule in various parts of northern India. These pillars were inscrbed upon with edicts revealing Ashoka's intended policy framework of Dhamma for his subjects and neighbours. However, there are pillars that have been discovered without either capitals or inscriptions, and in some cases neither Ashokan evidence exists. Therefore, there has been further reason to explore the origins of these pillars. although the initial exploration was driven more by the aesthetic beauty of these pillars. This essay tries to shed light on both perspectives - historical and aesthetic - that make these pillars and their animal capitals powerful symbols in Indian culture.

Related Papers

NMML OCCASIONAL PAPER HISTORY AND SOCIETY New Series 88

Meenakshi Vashisth

Bairat region falls within the present political boundaries of district Jaipur in the state of Rajasthan. Considering that Bairat has yielded two Ashokan Inscriptions—the Calcutta-Bairat Rock Edict and the Minor Rock Edict I—it must have formed a region of importance in Mauryan times. This may well be why Emperor Ashoka chose it as one of the places for the spreading of his messages. This paper is an attempt to study the texts of these Ashokan inscriptions by placing them within their geographical and archaeological landscapes since the selection of places for putting up the royal messages was not arbitrary. So, the language, script, and content of the edicts with their geo-cultural settings are studied in relation with each other. Analysing the archaeological importance and understanding the history and cultural continuity of Bairat region through its material remains while examining and exploring references from textual sources is its focus.

Reimagining Asoka: Memory and History

Himanshu Prabha Ray

In 1905, the Archaeological Survey of India undertook excavations at Sarnath and it was during these operations that an Ashokan pillar was unearthed in a broken and damaged condition along with the lion capital measuring seven feet in height. The lion capital carved out of a single block of sandstone comprised of four magnificent lions standing back to back surmounted on a drum with four animals carved on it placed between four wheels. It was this Sarnath lion capital with a legend from the Mundaka Upanishad reading satyameva jayate or truth alone triumphs that was adapted as an emblem of independent India to be represented on money, official government stationery and so on. The adoption of an ancient symbol by a modern nation is significant and the question that this paper addresses relates to the beginnings of archaeology in the subcontinent, as it was practised through a colonial institution, i.e. the Archaeological Survey of India. Was the choice of Ashokan symbols, i.e. the cakra and the Sarnath lion pillar, a ‘creation’ of a non-sectarian past to suit national expediencies, particularly after the partition of India along religious lines? The issue can be addressed at two levels: one is with reference to the modern history of the ‘discovery’ of Ashoka by the Europeans in the nineteenth and early twentieth century and the extent to which this overshadowed the writing of history in the subcontinent over the last two hundred years. The second is through a reanalysis of the archaeological data and the extent to which it allows for a re-evaluation of a ‘unified state’ as it evolved under the Mauryas.

Ranajit Pal

The vanishing of the twelve magnificent altars set up by Alexander the Great has intrigued many scholars. This article shows that one of the altars was re-inscribed by Emperor Asoka, who was the Indo-Greek King Diodotus I. There is an indication that Alexander may have tried to promote brotherhood in these altars. It is just possible that the four-lion emblem of India may be linked to Alexander.

Srini Kalyanaraman

on Rampurva Aśoka pillars, copper bolt (metal dowel), bull & lion capitals are proclamations, ketu -- yajñasya ketu-- of Soma Yāga performance. All the pillars of Ashoka are built at Buddhist monasteries. “The pillars have four component parts in two pieces: the three sections of the capitals are made in a single piece, often of a different stone to that of the monolithic shaft to which they are attached by a large metal dowel. 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 lower parts of 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 masterpieces of Mauryan art, shown either seated or standing, always in the round and chiselled as a single piece with the abaci.” https://en.wikipedia.org/wiki/Pillars_of_Ashoka#cite_ref-7 The appearance of capitals as bells signifies bronze-working competence: kaṁsá1 m. ʻ metal cup ʼ AV., m.n. ʻ bell -- metal ʼ Pat. as in S., but would in Pa. Pk. and most NIA. lggs. collide with kāˊṁsya -- to which L. P. testify and under which the remaining forms for the metal are listed. 2. *kaṁsikā -- . 1. Pa. kaṁsa -- m. ʻ bronze dish ʼ; S. kañjho m. ʻ bellmetal ʼ; A. kã̄h ʻ gong ʼ; Or. kãsā ʻ big pot of bell -- metal ʼ; OMarw. kāso (= kã̄ -- ?) m. ʻ bell -- metal tray for food, food ʼ; G. kã̄sā m. pl. ʻ cymbals ʼ; -- perh. Woṭ. kasṓṭ m. ʻ metal pot ʼ Buddruss Woṭ 109.2. Pk. kaṁsiā -- f. ʻ a kind of musical instrument ʼ; K. k&ebrevdotdot;nzü f. ʻ clay or copper pot ʼ; A. kã̄hi ʻ bell -- metal dish ʼ; G. kã̄śī f. ʻ bell -- metal cymbal ʼ, kã̄śiyɔ m. ʻ open bellmetal pan ʼ.kāˊṁsya -- ; -- *kaṁsāvatī -- ?Addenda: kaṁsá -- 1: A. kã̄h also ʻ gong ʼ or < kāˊṁsya -- .(CDIAL 2576) Bull capital, lion capital on Rampurva Aśoka pillarss An Indus Script hypertext message on the copper bolt which joins the bull capital with the pillar is about metalwork competence of artisans of Rampurva who made the pillar with capital. The decorative motifs on the abacus are also Indus Script hypertexts documenting metallurgical competence. The abacus of the bull capital shows pericarp of lotus, rhizomes, palm fronds. These signify: कर्णिक, कर्णिका f. the pericarp of a lotus rebus: कर्णिका 'steersman, helmsman' (seafaring merchant) PLUS (base of the abacus) tāmarasa 'lotus' rebus: tāmra 'copper' PLUS sippi 'mollusc', śilpin, sippi 'artificer'. Thus, the hypertext message is: helmsman, coppersmith artificer. The abacus of the lion capital show decorative motifs of aquatic birds, hamsa and varāha 'boars'. These Indus Script motifs signify: বরাহ barāha 'boar'Rebus: bāṛaï 'carpenter' (Bengali) bari 'merchant' barea 'merchant' (Santali) बारकश or बारकस [bārakaśa or bārakasa] n ( P) A trading vessel, a merchantman. The animals on the capital are Indus Script hypertexts: 1. Zebu: पोळ pōḷa 'zebu, bos indicus' rebus: पोळ pōḷa 'magnetite (a ferrite ore)' 2.. arā 'lion' rebus: āra 'brass', ārakūṭa 'brass alloy' The pillars upholding the capital are Indus Script hypertexts: skambha 'pillar' rebus: kampaṭṭam, kammaṭa 'mint, coiner, coinage'. Thus, these pillars with animal capitals of Rampurva are proclamations of metal- and mint-work by artisans of Rampurva. The tradition of mounting a pillar as a proclamation of performance of Soma Yāga is a tradition documented in R̥gveda which refers to an octagonal pillar as ketu. aṣṭāśri yūpa, a ketu to proclaim a somasamsthā yāga. The expression used describe the purport of the yūpa is: yajñasya ketu (RV 3.8.8). Hieroglyphs on the two-and-a-half feet long Rampurva copper bolt which joinss the bull capital to the pillar: 1. goṭ 'seed' Rebus: koṭe ‘forging (metal) 2. kanda 'fire altar' rebus: khaṇḍa 'metal implements'. 3. goṭ 'round, stone' Rebus: khoṭ 'alloy ingot' PLUS aya khambhaṛā 'fish fin' Rebus: aya kammaṭa 'iron mint' 4. ḍanga 'mountain range' rebus: ḍangar 'blacksmith' PLUS bhaṭa 'rimless pot' rebus: bhaṭa 'furnace'. Thus, the hypertext on the Rampurva copper bolt is 1. a professional calling card of the metalsmithy/forge artisan with competence in forging metal implements, with iron mint and furnace and 2. proclamation of the performance of a Soma Yāga. Thus, Indus Script hypertexts seen on Rampurva Aśoka pillars, copper bolt, bull & lion capitals are proclamations, ketu -- yajñasya ketu-- of Soma Yāga performance. Fern stems are often referred to as "rhizomes". "In botany and dendrology, a rhizome (/ˈraɪzoʊm/, from Ancient Greek: rhízōma "mass of roots",[1] from rhizóō"cause to strike root")[2] is a modified subterranean stem of a plant that is usually found underground, often sending out roots and shoots from its nodes. Rhizomes are also called creeping rootstalks and rootstocks. Rhizomes develop from axillary buds and grow perpendicular to the force of gravity. The rhizome also retains the ability to allow new shoots to grow upwards." https://en.wikipedia.org/wiki/Rhizome Lotus rhizome.कर्णिक, कर्णिका f. the pericarp of a lotus MBh. BhP. &c; f. a knot-like tubercle Sus3r.; f. a round protuberance (as at the end of a reed or a tube) Sus3r. Rebus: कर्णिक m. a steersman W. A fern unrolls a young frond. These young fronds become decorative motifs of Indus Script artifacts. The use of rebus method to apply sound values to glyphs is well-attested in contemporary civilizations of Egypt and Sumer. When sound values related to the glyphs of the Indus writing system were identified from the glosses of the linguistic area, a surprising semantic cluster emerged related to homophones. While the glosses directly relatable to the emphatically, unambiguously identifiable glyphs were listed, the corresponding homophones produced a semantic cluster related to metallurgy, minerals, metals, alloys, smithy, smelters, furnace types and forge. The rebus method automatically justified itself as a valid method and helped decode majority of the unambiguously identified glyphs (both pictorial motifs and signs) of the Indus Script writing system. The decoded rebus readings related to the repertoire of mine-workers, metal worker guild and smithy. That a guild was in vogue is inferred from the glyph of a trough shown in front of not only domesticated animals but also wild animals and the homophone for the trough (pātra, pattar) indicates a guild, pattar, guild of goldsmiths.

Who was Ashoka. A critical study

daya dissanayake

We have five Aśokas. i). from the inscriptions, ii). from the Sri Lanka Pali chronicles, iii). from the Sanskrit northern literature, iv). Taranata’s History of Buddhism in India, and v). the real historical Aśoka, who may have been a totally different person, a truly humane ruler, or just another Indian Raja who had diverted his megalomania in a different direction. It has become a near impossible task to see and identify the real Aśoka, through all the legends built around him, and the misinterpretation of his inscriptions. The person in the inscriptions called himself Devānampiya Piyadassi Aśoka rājā. Aśoka may not have been the name used, or by which he was known in his time. He was forgotten or ignored after his death and brought back to life by the Lankan Pali chroniclers about 6 – 7 centuries later, and also by the Northern Buddhist writers. Then he was re-introduced to India by Europeans, like a Trojan horse, to be taken up by the Indians fighting for independence. Aśoka could have been a victim of politico-religious manipulations, from his young days. He could have been manipulated by his ministers and the Saṁgha. He continued to be manipulated by the Brahmins, Buddhists, the Pali chroniclers in Lanka and then in recent times by the British, and by Gandhi, Nehru and the Congress, and by Premadasa in Sri Lanka. This book is an attempt to try to learn who the real Aśoka was, from all available data, and the various interpretations, while posing many more questions for the historians, archaeologists, anthropologists and philosophers.

martti kalda

Dennis Cheatham

A critical look at Ashokan edicts in Buddhist India and their similarities to 19th century propaganda.

National Mission on Education, Institute of Lifelong Learning, University of Delhi

Meera Visvanathan

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Lion Capital of Ashoka at Sarnath

The pillars of Ashoka are a series of columns dispersed throughout the Indian subcontinent, erected or at least inscribed with edicts by the Mauryan Emperor Ashoka during his reign from c. 268 to 232 BC.

The Ashoka Lion Capital or the Sarnath lion capital is the national symbol of India. Ashoka built the Sarnath pillar to commemorate the site of the first preaching of Lord Buddha, where he taught the Dharma to five monks.

The most celebrated of the Ashokan pillars  is the one erected at Sarnath, the site of Buddha’s First Sermon where he shared the Four Noble Truths (the Dharma or the law). Currently, the pillar remains where it was originally sunk into the ground, but the capital is now on display at the Sarnath Museum. It is this pillar that was adopted as the national emblem of India. It is depicted on the one rupee note and the two rupee coin.

The pillar is a symbol of the axis mundi (cosmic axis) and of the column that rises everyday at noon from the legendary Lake Anavatapta (the lake at the center of the universe according to Buddhist cosmology) to touch the sun.

The Capital

The top of the column—the capital—has three parts. First, a base of a lotus flower, the most ubiquitous symbol of Buddhism.

Then, a drum on which four animals are carved representing the four cardinal directions: a horse (West), an ox (east), an elephant (south), and a lion (north). They also represent the four rivers that leave Lake Anavatapta and enter the world as the four major rivers. Each of the animals can also be identified by each of the four perils of samsara. The moving animals follow one another endlessly turning the wheel of existence.

Four Lions stand atop the drum, each facing in the four cardinal directions. Their mouths are open roaring or spreading the dharma, the Four Noble Truths, across the land. The lion references the Buddha, formerly Shakyamuni, a member of the Shakya (lion) clan. The lion is also a symbol of royalty and leadership and may also represent the Buddhist King Ashoka who ordered these columns. A chakra was originally mounted above the lions.

Some of the lion capitals that survive have a row of geese carved below the lions. The goose is an ancient Vedic symbol. The flight of the goose is thought of as a link between the earthly and heavenly spheres.

The pillar reads from bottom to top. The lotus represents the murky water of the mundane world and the four animals remind the practitioner of the unending cycle of samsara as we remain, through our ignorance and fear, stuck in the material world. But the chakras (wheels) between them offer the promise of the Eightfold Path, that guide one to the unmoving center at the hub of the wheel. Note that in these particular chakras, the number of spokes in the wheel (eight for the Eightfold Path), had not yet been standardized.

The Lions are the Buddha himself from whom the knowledge of release from samsara is possible. And the chakra that once stood at the apex represents moksha, the release from samsara. The symbolism of moving up the column toward Enlightenment parallels the way in which the practitioner meditates on the stupa in order to attain the same goal.

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About Lion Capital & Sanchi Stupa in Details

Sanchi Stupa & Lion Capital are prime examples of Mauryan architecture. Learn the significance of Lion Capital and its adoption as Indian emblem. For UPSC 2023 preparation.

Table of Contents

Lion Capital & Sanchi Stupa

Sanchi’s stupa is one of India’s very first and most important Buddhist sites. And some of the country’s oldest stone buildings can be found in this location. The British captain Edward Fell wrote one of the earliest accounts of the stupa of Sanchi in 1819. More specifically, it was claimed that Sir John Marshall’rediscovered’ the location 93 years after it had previously been “lost.” and afterwards another seven before it was changed to its present state. For UPSC preparation, the NCERT notes on the subject of “that is Sanchi Stupa & Lion Capital” are helpful.

Lion Capital & Sanchi Stupa Background

Beautiful caves and inscriptions illustrate Indian architecture from the Mauryan era, which began in the third century BCE, through the later mediaeval era’s fall, which began around the eleventh century CE. The Mahastupa, or Great Stupa, is rumoured to be the complex’s claim to fame. The Ashokan pillar features beautiful toran gateways and inscribed architecture.

The torans and the fencing are claimed to be designed in a manner that is similar to the bamboo craftspeople in the neighbourhood. If one pays close attention to the fencing around the stupa, it is possible to infer that the torans’ design is evocative of bamboo craft and that they are connected.

The Sanchi Stupa

The Mauryan dynasty played a very important part in the history of ancient India. The best specimen of Mauryan sculpture is the stupa in Sanchi. From the perspective of the Art & Culture section of the syllabus, understanding the stupa of Sanchi is crucial for the IAS.

We can assert with some interest that Lord Buddha never went to Sanchi. Neither did foreign tourists like Hiuen Tsang. He was the one who meticulously recorded the sacred Buddhist route in India. However, he hardly ever made reference to Sanchi in his writings. Marshall wrote about Sanchi, which was not as venerated as other Buddhist pilgrimage destinations in India, in his 1938 book The Monuments of Sanchi.

According to academics like Sir Alfred A Foucher, the iconic representations of Buddha at the Sanchi, such as the Bodhi tree, a horse without a rider, an empty throne, etc., are the result of Graeco-Buddhist architectural interaction. Sanchi’s lion capital is comparable to the one at Sarnath. The monument’s representation of Sanchi as an abacus rather than a chakra is the fundamental distinction between the two.

However, the Sanchi Stupa’s impact on our country’s mentality extends beyond the lion’s capital. Several contemporary structures were designed as a result of it, with Rashtrapati Bhavan serving as the principal example. Lord Charles Hardinge wanted the renowned architect Edwin Lutyens to add a symbol of historical Indian architecture into the structure, and he designed the colonnade to have a Sanchi dome and balustrade railing.

The Lion Capital of India

In India, the Sanchi stupa is a popular tourist destination. According to reports, it is located in the Madhya Pradesh state of Sanchi in the Raisen district. The Great Stupa of Stupa, which was initially ordered by the monarch Ashoka, is the oldest stone building in the nation of India. Sanchi’s stupa is situated atop a hill that rises to a height of 91 metres (298.48 feet). In 1989, UNESCO designated the Sanchi stupa as a World Heritage monument.

For Buddhist travellers to India, the Sanchi stupa is a popular destination. The stupa at Sanchi, the oldest stone structure in India, is very magnificent. It was built on a commission from Ashoka the Great, who lived in the third century BCE.

The stupa of Sanchi, which was formerly known by the names Kakanaya, Kakanadabota, and Bota-Sri Parvata, is notable for also containing exquisite copies of Buddhist art and architecture. The early Mauryan period, or the third century BC to the twelfth century AD, is covered by this. The stupa at Sanchi is known as Stupas throughout the world. Other attractions include temples, monasteries, and a plethora of sculpture, as well as monolithic Asokan pillars.

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Lion Capital & Sanchi Stupa FAQs

What is lion capital in sanchi stupa.

There are four lions. A pillar which is of finely polished sandstone, there is one of the Pillars of Ashoka. It was also said to be erected on the side of the main Torana gateway at Sanchi. The capital, which is bell-shaped, consists of four lions which probably supported a law of the wheel.

Why was the Lion Capital adopted as the national emblem?

The national emblem is an adaptation of the Lion Capital, originally found atop the Ashoka Column at Sarnath, established in 250 BC. The capital has four Asiatic lions—symbolising power, courage, pride and confidence—seated on a circular abacus.

Who built the Lion Capital of India?

The Lion capital comes from a column at Sarnath in Uttar Pradesh, built by Ashoka, the Mauryan king who flourished in the third century BC.

What is the four lion capital at Sanchi?

The Sanchi Capital refers to a polished, monolithic, sandstone Ashokan pillar and capital, surmounted by four lions with their backs to each other, found at the Buddhist site of Sanchi, in modern-day Madhya Pradesh.

Which city is known as Lion Capital?

Sarnath is known as Lion Capital.

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