Maisey's work is an essential resource for understanding the evolution of Indian Buddhist architecture and art. It sheds light on the site's role as a center for Buddhist teachings and pilgrimage during ancient times. Through his scholarly approach, Maisey contributes significantly to the appreciation of Sanchi's cultural and religious legacy.
I arrived at Sánchi on the 23rd of January, 1851, and the same morning, after only a few hours' work, we found the relics of Sáriputa and Mogalána, the two chief disciples of Buddha, in the ruins of No. 3 Stúpa. As this discovery and all our subsequent explorations are fully described in my "Bhilsa Topes," I only refer to them here to explain how it happened that I became associated with Lieutenant Maisey in the exploration of "Sánchi and its Remains."
During our intercourse I found that my companion had read carefully all the books that promised to yield any information which would be of use in his explorations. He had already noted that the Sanchi hill on which the Great Stúpa stood was very probably the Chetiya giri, or "Chaitya hill," of the Mahavanso, (') where Asoka had halted for a short time on his way between Pátaliputra and Ujain. As this resting-place is named Wessanagara by Buddha Ghosha, (*) the identification seems to me to be quite certain; for the ruins of Besnagar still exist, only two miles to the north of Bhilsa. I have made this identification myself in "Bhilsa Topes," p. 270, where I have drawn attention to its great importance towards fixing the age of the Stúpa. For as the hill must have received its name of Chetiyagiri from the Chetiya (or Stúpa) which was standing on it, we learn that the Stúpa was already in existence before Asoka came to the throne. His accession has now been fixed by M. Senart in B.C. 273; the Stupa must have been in existence in B.C. 280, and most probably many years earlier.
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