Kurt Behrendt in this book for the first time and convincingly offers a description of the development of 2nd century B.C.E. to 8th century C.E. Buddhist sacred centers in ancient Gandhara, today northwest Pakistan.

Discover the fascinating history of a long-hidden Buddhist culture at a historic crossroads. In the years following Alexander the Great’s conquest of the East, a series of empires rose up along the Silk Road. In what is now northern Pakistan, the civilizations in the region called Gandhara became increasingly important centers for the development of Buddhism, reaching their apex under King Kaniska of the Kusanas in the second century CE. Gandhara has long been known for its Greek-Indian synthesis in architecture and statuary, but until about twenty years ago, almost nothing was known about its literature. The insights provided by manuscripts unearthed over the last few decades show that Gandhara was indeed a vital link in the early development of Buddhism, instrumental in both the transmission of Buddhism to China and the rise of the Mahayana tradition. The Buddhist Literature of Ancient Gandhara surveys what we know about Gandhara and its Buddhism, and it also provides translations of a dozen different short texts, from similes and stories to treatises on time and reality.

"The volume thoroughly examines the origins and principal types of Buddhist architecture in Asia primarily between the third century BCE-twelfth century CE with an emphasis on India. It aims to construct shared architectural traits and patterns alongwith the derivative relationships between Indian and Asian Buddhist monuments. It also discusses the historical antecedents in the Indus Civilization and the religious and philosophical foundations of the three schools of Buddhism and its founder, Buddha. Previously obscure topics such as Aniconic and Vajrayana (Tantric) architecture and the four holiest sites of Buddhism will also be covered in this comprehensive volume. The author further investigates the influences of Buddhist architecture upon Islamic, Christian, and Hindu architecture that have been overlooked by past scholars."

Buddha in Gandhara is the saga of ancient Buddhist cities of Gandhara--a region that extended from north-western Pakistan to eastern and north-eastern Afghanistan. It tells stories of cities that once dotted the highroad connecting India with Central Asia and China. It traces the network of Asian trade routes that nourished these cities with goods, people and ideas. It also trains the spotlight on the magnificent art of Gandhara that still clings to the ruins of these heritage cities and also those that are showcased in the museums of Asia and Europe.--Amazon.com.

Gandhāran art is usually regarded as a single phenomenon – a unified regional artistic tradition or 'school'. Indeed it has distinctive visual characteristics, materials, and functions, and is characterized by its extensive borrowings from the Graeco-Roman world. Yet this tradition is also highly varied. Even the superficial homogeneity of Gandhāran sculpture, which constitutes the bulk of documented artistic material from this region in the early centuries AD, belies a considerable range of styles, technical approaches, iconographic choices, and levels of artistic skill. The geographical variations in Gandhāran art have received less attention than they deserve. Many surviving Gandhāran artefacts are unprovenanced and the difficulty of tracing substantial assemblages of sculpture to particular sites has obscured the fine-grained picture of its artistic geography. Well documented modern excavations at particular sites and areas, such as the projects of the Italian Archaeological Mission in the Swat Valley, have demonstrated the value of looking at sculptures in context and considering distinctive aspects of their production, use, and reuse within a specific locality. However, insights of this kind have been harder to gain for other areas, including the Gandhāran heartland of the Peshawar basin. Even where large collections of artworks can be related to individual sites, the exercise of comparing material within and between these places is still at an early stage. The relationship between the Gandhāran artists or 'workshops', particular stone sources, and specific sites is still unclear. Addressing these and other questions, this second volume of the Gandhara Connections project at Oxford University’s Classical Art Research Centre presents the proceedings of a workshop held in March 2018. Its aim is to pick apart the regional geography of Gandhāran art, presenting new discoveries at particular sites, textual evidence, and the challenges and opportunities of exploring Gandhāra’s artistic geography.