Triratna in Sanskrit means Three Bodies or Triad. Three ratnas refer to the three jewels of Buddhism. These are Buddha himself, Dharma (his teachings) and Sangha (the community of monks). The word sangha literally means “that which is well struck together”; it derives from a Sanskrit root, han (to strike), with the prefix sam conveying a sense of togetherness and completeness. The idea is that the true Buddhist community is well hammered together, impervious to schism, and in perfect harmony. From the very earliest period the undisputed focus of Buddhist worship has been the sangha. Buddham Saranam Gacchami, Dhammam Saranam Gacchami and Sangam Saranam Gacchami is a popular recitation in Buddhism. It means “I take refuge in Buddha, I take refuge in Dhamma and I take refuge in the Sangha.” Source: Tatjana and Mirabai Blau. Buddhist Symbols. Encyclopaedia of Buddhism. The picture is Tibetan Triratna

There are eight auspicious signs in Tibetan Buddhism. Together they are called Ashtamangala. They are Parasol (Chhatra), golden fish, urn, lotus, conch shell, infinite knot, dhvaja or flag and the wheel (chakra). You will note that these are also popular signs in other Indian religions like Hinduism and Jainism. Source: Tatjana and Mirabai Blau. Buddhist Symbols. The picture is of the Ashtamangala.

Om Mani Padme Hum is the sloka of Avolakiteshwara, the Buddha of Compassion. The syllables “Om” and “Hum” don’t have exact translations. “Mani Padme” is translated as “Jewel in the Lotus.” Its sound is supposed to ring throughout the universe, representing the victorious power of freedom that saves all beings. Spiritually, the syllable “Om” stands for body, spirit and speech of Buddha. “Mani” stands for the path of teaching and “Padme” for the wisdom of the path. “Hum” stands for the union of wisdom and the path to it. Tatjana and Mirabai Blau. Buddhist Symbols

An empty throne in early Buddhist art represented The Buddha. In the earliest phase of Buddhist art, which lasted until the first century CE, Buddha was not shown as a human. He was shown through symbols such as an empty throne, the Bodhi tree, a riderless horse with a parasol floating above an empty space, Buddha’s footprints, and the dharma wheel. The throne also symbolized the royal heritage of Siddhartha Gautama. Slowly this changed and the image of Buddha itself became very popular. Some argue that showing Buddha as a human was not permitted, while some others argue that there was not prohibition but it was just not the usual custom to show Buddha in human forms at that time. Source: Klemens Karlsson. The Formation of Buddhist Aniconic Art. The Picture is from Amravati Stupa (1st Century AD) which denotes Buddha through an empty throne and the Dharma Chakra.

The Dharmachakra mudra is called the Gesture of Preacher or Teaching. It signifies seeing the Dharmachakra wheel in motion. It recognizes the moment when Buddha sets the wheel of instruction moving which leads to enlightenment. At that moment his students follow the path not only to knowledge but also to healing. In this gesture both hands are used. They are held in front of the heart. The thumbs and index fingers of both hands form a circle. The palm of the left hand faces the body and the right palm faces away. Source: Tatjana and Mirabai Blau. Buddhist Symbols. The picture is Buddha in DharmaChakra mudra from the Sarnath museum

They represent the all seeing eyes of the Buddha. The nose is in the shape of number one in Newar language of Nepal. It signifies that the only way to attain enlightenment is through Buddha’s teachings. The “Eyes of Buddha” appears on all four sides of the Stupa. The eyes belong to Adibuddha, the Meditating One. He peers in all directions from inside the Stupa. The dot between the eyes is indicative of the third eye, which represents spiritual awakening. Source: Tatjana and Mirabai Blau. Buddhist Symbols. The picture is the Eyes of Buddha on the Swayambunath Stupa in Kathmandu. Wikimedia Commons.

Symbols with lotuses and Sri Lakshmi were used to depict the birth of Buddha. Lotus also has several symbolisms in Buddhism. Just as the beautiful lotus comes up from mud and water, an enlightened mind develops out of the ranks ordinary people. Water drops rolling off a lotus is a simile for non-attachment. An enlightened person is a like a lotus, standing above the water world of senses. Buddhism continues the sacredness associated with lotus in Indian traditions. In Rig veda, Agni is born from a lotus. Prajapati placed earth on a lotus based after dredging it from the cosmic ocean. Lakshmi is associated with Lotus. Padmanabha refers to Mahavishnu with lotus coming out of his navel. Source. Peter Harvey. Venerated Objects and Symbols of Early Buddhism. The picture is depiction of Birth of Buddha.

The Buddha frequently recommended the roots of trees as places for his monks to meditate. He himself, on the eve of his enlightenment, chose to meditate beneath one. This was probably an earlier tree shrine. Buddha stayed near the Bodhi tree for four weeks after his enlightenment (seven weeks in some accounts). Naturally, the Bodhi tree became a symbol for his enlightenment. Then it started representing the state of enlightenment itself. Some also claim that Buddha himself mentioned that the Bodhi tree represents his teachings. Buddha is represented in the form of a Kalpa-vrksa or wishing tree at Sanchi. It stands in the garden of life from earth to heaven branching throughout space. Buddhism interprets the tree of life also from a moral perspective – It is the tree of wisdom. Its roots go deep and provide stability. Its flowers are moral acts, they bear dharma as fruit. In pre-Buddhist India there was already a practice of worshipping sacred trees such as the Ashvattha. They were often surrounded by a railing. They had a mud platform at the base as a place for offerings. The tree itself was the deity and sometimes a minor deity was also consecrated under the tree. They were seen as fulfilling wishes and granting fertility. Source. Peter Harvey. Venerated Objects and Symbols of Early Buddhism. Ananda Coomaraswamy. The picture is the Bodhi Tree from BodhGaya.

The term “chakravartin” is derived from the Sanskrit words “chakra” (wheel) and “vartin” (one who turns). The term Chakravarti is used to denote the turner of the wheel of Dharma. A Chakravarti (wheel-turner) is one who rules in accordance with dhamma, in the sense of righteousness and moral order. The Dharma Chakra appears first at the time of full moon as a second moon. It stays in the emperor’s palace as long as he lives ruling compassionately. Shortly before his death it starts to sink down from its established place, and disappears seven days after the ageing emperor renounces the world. A ‘wheel-turner’ emperor and Buddha are born with the ‘thirty-two marks of a great man’ on their body, including a wheel mark on the soles of both feet. Source. Peter Harvey. Venerated Objects and Symbols of Early Buddhism. The picture is from Sarnath Lion Capital.

Stupas are the most common sacred structures in Buddhism. Stupas may contain any of these. Stupas can be classified into three types based on what they contain. A Saririka Stupa contains the physical relics of a Buddha or his disciples. They can be the remains like bone and teeth left after cremation. They can also be nail or hair clippings. Paribhogika Stupa contains belongings of Buddha like a bowl or a robe. Uddesika Stupa contains the symbols of Buddhism and aniconic portrayals of Buddha. These three forms are also used to refer to places of worship or Caityas. Source. Peter Harvey. Venerated Objects and Symbols of Early Buddhism. The picture is of Sarnath Stupa.

Viharas were Buddhist monasteries where monks lived. Chaityas were prayer halls. Stupas were monuments that housed a relic of Buddha – his mortal remains or objects used by him. The largest and most well known viharas in India were in present day Bihar – Nalanda, Vikramshila and Odantapuri. Bihar is derived from the word Vihara, though there is no evidence of when the transition happened. Incidentally, all the three monasteries named above were destroyed by Bakhtiyar Khilji. The picture is from Vikramshila in Bihar. Picture Credit: Bihar Tourism

This is a picture of Baja caves near Mumbai (Lonavala). It is a rock cut cave. There are 900-1000 rock cut cave temples In India. More than 700 of these temples are Buddhist in orientation. 80% of these cave temples are in Maharashtra, largely in the Konkan region. The Deccan area was a Buddhist stronghold during ancient times as well as being a thriving trading route. Traders used the caves as resting & worship places enroute to busy ancient ports in Konkan. A 1st century CE book written by an Egyptian merchant mentions Chaul (Vasai), Sopara, Kalyan & Gharapuri (Elephanta) as important ports on the Konkan coast. The Kondhana (Karjat), Karle, Nanaghat & Bhimashankar were all part of important trade routes. All the places mentioned above have cave temples that served traders. The Mumbai metropolitan region was a thriving trading centre a couple of centuries before Christ. Source: “Mumbai Beyond Bombay”, Suraj A Pandit. The picture is Baja Caves from WikiMedia Commons.