Nirvana Stupa This huge brickwork stupa, exposed by Carlleyl in 1867, stands at a height of 2.74 meter. A copper vessel was unearthed at this site. It bore an inscription in ancient Brahmi, which stated that Lord Buddha's remains had been deposited here. The Stupa is located in the east of the main Nirvana Temple. Visiting Hours : Sunrise to Sunset

Nirvana Temple
This houses the over 6 meters long statue of reclining Buddha. The image was uearthed during the excavations of 1876. Carved from Chunar sandstone, the statue represents the dying Buddha reclining on his right side. An inscription below dates the statue to the fifth century AD.

The temple stands on the same plinth as the Stupa behind it. As mentioned above the ruins of this temple and the reclining Nirvana statue inside were discovered by Carlleyl in 1876. By sinking a vertical trench at the centre of its mound he first discovered the great statue in a much-shattered condition lying on a broken pedestal. Many of its broken parts were then missing and it appeared that it had once in the past been repaired with plaster. In his search for the missing parts he found many of them buried in the core of the pedestal itself. With their help he restored and repaired the statue and the pedestal almost to their original forms and shapes, though some of the broken fragments of the statue were still wanting. The statue measures 6.1 m in length and is executed out of one block of sandstone of mixed reddish colour probably from Chunar. It represents the Dying Buddha reclining on his right side with his face turned towards the west. It is placed on large brick pedestal with stone posts at the corners and once faced with stone slabs on all the sides. The western side of the pedestal facing the entrance, however, bears sculptures representing three human figures, each carved in a shallow niche cut into a solid block of stone. The figure to the extreme left represents a female in mourning with disheveled long hair and crouching forward in grief with her hands resting on the ground. The figure to the extreme right is indistinct but may represent a male or female, also in grief, as indicated by the head resting on the right hand. The central figure represents a man sitting cross-legged with the back turned towards the spectator. Right below him is an inscription datable to the fifth century A.D., recording that the statue was 'the appropriate religious gift of the Mahavihara-svamin Haribala' and that 'it was fashioned by Din. 'It is difficult to identify the personalities of the three mourners, though the central figure may be presumed to be that of the donor Haribala himself. After the clearance of the debris around the statue, Carlleyle found the shrine-chamber to be oblong on plan with an oblong antechamber in front towards its west. The thickness of the walls of the chamber was nearly 3.05 m, its interior measuring 9.35 m in length and 3.66 m in width, leaving a space of hardly 0.61 m to move around the pedestal. The walls were very badly shattered showing only one entrance facing west. The antechamber measured internally 10.92 m in length and 4.57 m in width with an entrance facing west, its walls being 1.22 m in thickness. In the course of clearance Carlleyle found numerous bricks with slightly smooth and curved surface, which led him to believe that the temple once had a roof with arched vault with a pointed end. 


The ruins and debris further indicated to him that there had originally existed an entrance-doorway facing west and a window in each of the northern and southern side-walls of the shrine-chamber as well as of the antechamber and consisted of arched vaults. Proceeding on these assumptions he completely restored the temple in 1876. There is no doubt that the temple so hypothetically restored by Carlleyle did not essentially conform to the one in which the great statue had originally been installed in the fifth century A.D. From the evidence of the later plaster repairs to the statue, it is likely that the original temple might also have undergone changes in the succeeding centuries. There were, besides, traces of a larger and definite earlier temple with recessed corners close to the northern and southern walls of the present one, indicating that a large temple enshrining the statue had existed on the spot before the construction of the temple restored by Carlleyl. It is, however, difficult to say whether this earlier temple was the same in which the statue had originally been installed and which was seen by Hiuen Tsang .The temple discovered and restored by Carlleyl must have belonged to a much later period representing the expiring days of Buddhism, possibly even later than the eleventh or twelfth century, as would be obvious from its clumsy architectural features having no parallel in any Buddhist sanctuary in India. In May 1955, a committee was appointed by the Government of India for the improvement of the sites connected with the life of Buddha for the ensuing 2500th Buddha Jayanti celebrations. On the representation of the Buddhists the committee considered it absolutely necessary to remove the restored structure entirely, as it offered practically no space for the pilgrims to circumambulate the statue and made the interior entirely suffocating, and proposed to build a new structure suitably designed in conformity with the character and importance of the monument. As a result thereof the present temple was constructed in 1956. 

The Western Group 

Ranged around the Stupa and the Nirvana temple are to be seen a number of brick structures which were raised from time to time as complements to the nucleus formed by the most sacred monument. Close to the entrance of the temple, to the north-west, one sees some structural ruins at a level much lower than that of the long array of buildings to the west. They represent the ruins of two monasteries, somewhat alike on plan and erected side by side. In the excavation were found a number of inscribed and datable objects, including a clay seal with the presentation of the coffin of Buddha in between two sal trees and the legend of Parinirvana and bhikshu-sangha in two lines, two other seals with a similar legend and a clay tablet with the figure of standing Maitreya and the well-known Buddhist formula. All the legends were in a script assignable to the fourth century .A silver coin (perhaps of a Satrap of western India, Damasena) was also found here, as also some broken terracotta figures and a good amount of pottery including a clay censer with crocodile mouth. It appears from the evidence of these finds and the deep level at which they were found that both the monasteries were built earlier than the fourth century. To the west, in front of the temple, is seen a very large block of buildings covering a length of 109.73 m. of them, the one to the north measures 45.72 m square externally. It represents the largest monastery so far discovered at the place and comprises, in fact, not one but two monasteries of different periods and constructions, the latter being built on the ruins and foundations of the earlier one with some additions and alterations. The earlier monastery is indicated by the brickwork at the lower levels and consisted of a large open court paved with bricks with a still-existing circular well in its northern portion. It was enclosed by corridors about 3.05 m wide on all its four sides, which, in turn, were surrounded by rows of small cells of slightly varying sizes for the residence of monks. The cells and the corridors had concrete floors. The monastery faced east and was accessible through an entrance flanked by a projecting turret on each side and was floored with concrete. The walls were very massive and thick, indicating a possibility that the building had several stories. During excavation were found an inscribed clay seal, datable to about A.D. 900 in the well and a number of similar seals in the debris covering the courtyard. This indicated that the building had been constructed in about the eighth century and deserted some time after A.D. 900. A century or so later, a new but much inferior construction was raised on the ruined foundations of the older monastery by leveling down the debris and thus raising its floor-level by nearly 18.3 m. While doing this, the builders freely used carved bricks and materials from the ruins of the older structures; they are seen here and there in the later wall. The later monastery was almost identical on plan with the earlier one. It appears, however, that the entrance-chamber formed by the two flanking turrets of the earlier monastery was filled up to the maximum height of nearly 2.74 m with an eastward slope to offer a sloping entrance to the later monastery with a higher floor-level. As compared with the existing ruins of the earlier monastery, much less now remains of the later construction, as obviously its bricks had been quarried away by the neighbouring villagers. Along the southern wall of this monastery are seen other similar buildings forming a compact block of four structures representing four separate but interconnected monasteries differing on plan and in dimensions. Of them, the north-eastern building is situated exactly opposite the Nirvana temple in front, its orientation being slightly oblique to the alignment of the central monuments. It consists of a square open court, with a circular well at the centre, surrounded possibly by a covered verandah in front of the rows of cells on all the four sides. To the west of this building is another structure, consisting of a similar open court with a rectangular tank at its centre but with cells or rooms only on its northern and western sides. In the course of the excavation of these two structures, inscribed clay seals datable to the Gupta age (fourth-fifth century) were found along with metal vessels and other objects on their floors and in the well referred to. These monasteries therefore belonged to some earlier period. Of the other two buildings in this block, the one at the centre is also a monastery consisting of a rectangular court with corridors on its east, north and west and a row of rooms further east and west. The building adjoining it further south is a much larger one, 33.53 m square in dimensions, with an open court enclosed by corridors and rows of five cells of varying dimensions on each of all the four sides. Its rooms had concrete floors, while its open court was paved with bricks. It has its entrance facing east. The building once bore a flat-terraced roof. In the course of excavation a number of inscribed and datable objects, including a gold coin of Chandragupta II (fourth-fifth century A.D., were found. In one of the rooms a very fragmentary inscription of Kushana age (first century A.D.) was recovered, while in the courtyard were discovered numerous pieces of an image in the red sandstone of the Mathura region, representing a standing figure of Buddha, with an inscription of about the fifth century on its pedestal referring to the fact that it was executed by one Dinna of Mathura.1 Thus, all the four monasteries in this block were erected in the first century and were destroyed some time about A.D. 600 

The Southern Group  

The monuments in this group represent mostly small-sized stupas raised from time to time by devoted pilgrims in token of their pious visits to the holy monuments. It appears that the monuments were enclosed on the south by a wall proceeding from a considerable length. At the centre of this group , two stupas stand out rather prominently because of the carved brickwork and ornamental pilasters and cornices of their basements, which resemble closely the earlier plinth of the Main Stupa and may, therefore, belong to an earlier date. Further, there is an interesting oblong structure to the north of them . There is reference to a person with a similar name in the inscription on the pedestal of the Nirvana statue of the same period . It is likely that the same person is referred to in both the records. touching, or partly concealed by, the plinth of the main monument. Inside it is a block of solid brickwork oblong on plan and resembling a coffin or grave. It is not in alignment with the plinth and would appear to be a much earlier building. It faces west with an entrance 1.57 m wide, on both sides of which, at the corners, were once placed terracotta images of Buddha in meditation. The large structure in the eastern portion of this group belongs to the expiring days of Buddhism at Kusinagar, as is obvious from its crude construction in which bricks of various sizes, collected from the earlier ruins, were freely used.

 The Eastern Group

The most important and interesting of the ruins in the eastern group is the large platform-like brick structure , a little obliquely orientated towards the main monument. As it is seen now, it consists of two terraces, the lower one being square with a flight of steps giving access to it at its north-western end. The second or upper terrace is smaller, thus leaving a margin of about 3.66 m for a brick-paved procession-path all around it. The path is, however, not uniformly wide on all sides, since the sides of both the terraces are not quite parallel. While the walls of the lower terrace are plain except for the decorative brick mouldings and string-courses, the walls of the upper terrace once bore a number of decorative mouldings and cornices together with a continuous row of ornamental pilasters, traces of some of which are still visible on the structure. There was perhaps a third and smaller terrace above, but it no longer exists. What sacred monument is represented by this quaint building it is difficult to say, but it may have been surmounted by a stupa of an uncommon type. There is nothing to show that a temple stood at the top, though an image of Ganesa, apparently imported, was found in the ruins, Since there is no mention of any such structure by Hiuen Tsang, it may be assigned to a date later than the seventh century A. D. Against the north-western corner of this terraced building was discovered a small structure built of large-sized bricks, the largest to be found at the place (48'26 x 25'4x 7'62cm and 46'20 x 25'4 x 6'99 cm) resembling bricks commonly assigned to the Mauryan age. The walls exist only in three courses of bricks with a thickness of 48'26 cm, The structure represents a small chamber, 2' 54 x 2'92 m, and its eastern wall appears to go further northwards. In the corner formed by this projecting wall copper coins, eight of Kanishka and four of Kadphises II, were found mixed with charred substance, indicating that this building had been destroyed in the Kushana period. From the facts that its orientation is different from that of the main monument and that it stands at a lower level, its higher antiquity is obvious. It may have formed part of a much larger building which has either disappeared or is concealed under the plinth of the main monument close by. Along the eastern side of the plinth of the main monument are also to be seen a few small-sized stupas partly concealed in the plinth. They are obviously earlier in date and are related to an earlier central monument later encased by the plinth of the Main Stupa. 

The Northern Group

To the north of this small building, which may be assigned to the Mauryan age, are seen a number of small stupas raised by pilgrims like those in the southern group. To their west, at a lower level, are seen the ruins of two square-shaped structures representing some early shrines, with a later wall crossing over them running from north to south and meeting the plinth of the Main Stupa. Much overlapping of constructional activities might have taken place here from very early times, possibly the Mauryan period, down to the tenth century. In the area further west, some of the walls contain bricks of very large sizes usually ascribed to the Mauryan age. Similar large bricks were found in the same area in the course of deep digging, though the structures to which they belonged had already disappeared. The digging further yielded an interesting terracotta female figurine of perhaps the first century A. D. and a fragmentary stone inscription of the fifth century A. D. Further northwards are situated the ruins of an array of buildings much in the same manner as the row of the western monasteries ranged in front of the Nirvana temple. They, however, face south towards the central monument and represent two separate monasteries, of which the western one consists of a central open space occupied by a square tank enclosed by a dwarf-wall and floored with bricks. On all sides of the tank are verandahs with the monastic cells facing them. Towards the south are traces of two projecting rooms flanking the entrance. The eastern building has not been excavated completely, but it may also be found to consist of the same plan as that of the other neighbouring monasteries. Some inscribed seals, found in the excavation of the central monastery, may place this group of monasteries in about the ninth or tenth century A. D. In the extreme eastern portion of the Main Site are seen the ruins of an isolated building, which, strangely enough, faces east, as indicated by the two projections flanking its entrance on that side, and not towards the Main Stupa. Unlike the other monasteries, it had no central open space or courtyard but had instead a large detached hall, 9.14 m square, with an entrance facing north and with two windows on each of the other sides. The narrow space all around it was perhaps an open passage facing the monastic cells on the other side. The purpose of this hall is not clear; perhaps it represents the sabbath-hall or posathagara, i.e. a place where the weekly assembly of the monks took place for mutual edification. Only a few finds came to light in the excavation of this buildings; of them, only one clay tablet, inscribed with the usual Buddhist creed, is worth noting. The monastery is datable to a late period, i.e. the tenth or eleventh century A. D. 

Visiting Hours : Sunrise to Sunset

Mathakuar Shrine 

This Shrine lies about 400 yards form the Parinirvana stupa. A black stone image of the Buddha in the bhumi sparsha mudra was recovered here. The last sermon by Lord Buddha was given here.

More than a furlong south-west of the Main Site, by the side of the road, is the Matha-kuar shrine, wherein is installed a colossal statue of Buddha, locally called Matha-kuar. The possible significance of its name has already been referred to. The statue measures 3.05 m in height and is carved out of one block of the blue stone of the Gaya region to represent Buddha seated under the Bodhi tree in a pose known as the bhumisparsa-mudra ('earth-touching attitude'), which symbolically expresses the supreme moment in Buddha's life just before his Enlightenment, when he called upon the Earth to bear witness to the pieties performed by him in his previous births. On the base of the statue is an inscription, much effaced and thus not completely readable but otherwise datable to the tenth or eleventh century .The statue was found broken into two pieces and was repaired and restored to its original position in the chapel and the existing temple built to shelter it in 1927 out of the contributions made by the donors referred to above

In 1876, Carlleyle exposed the shrine to which the statue belonged. However, in later excavations it was found that the shrine was not an independent structure but formed part of much larger building, representing a monastery which measured 34'75 m externally. The monastery consisted of a central open court, 13.41 m square, surrounded by corridors, 2.59 m wide, on all the four sides, which, in turn, faced the usual rows of rooms. The building faced east. In its western flank the central room projected a little wall, since it was meant to be the chapel of the monastery in which the statue was installed on an elaborate brick pedestal. The chapel was once surrounded by a procession-path which detached it from the neighbouring rooms. The excavation here did not yield any important antiquities. Some clay seals bearing the usual Buddhist formula, of about the tenth or eleventh century, were, however, discovered along with other minor objects. But a stone inscription datable to the same period had been found here by Carlleyle; it may have recorded the fact of the construction of the monastery and the chapel attached to it in the reign of a local chief of the Kalachuri dynasty, probably Bhimata II. It has been established by partial excavation that this monastery formed part of a large group of subsidiary monuments which once surrounded the Main Stupa and the Nirvana temple, as is evident from the traces of an extensive wall running all round this group. his wall, now totally concealed below the surrounding fields, was roughly constructed of broken brickbats enclosing a space of nearly 14.5687 hectares in the shape of a rhombus with practically equal sides, each measuring about 381 m in length, and with an entrance, 3.61 m wide, pierced in the eastern half of the southern.

The inscription has been published in V. V. Mirashi, Inscriptions of the Chedi-Kalachuri Era, pt. ii, Corpus Inscriptionum Indicarum, IV (Ootacamund, 1955), pp. 375 ff. wall, not far from the south-eastern corner. Since no such entrance was traceable on the other sides, it is likely that the main approach to the group of monuments inside the enclosure was through this gate. As less than a third of the area has so far been excavated, it is likely that some more monuments lie concealed below the ground of the remaining area inside the enclosure. The position of the wall will be clear from the illustration on p. 17.

Visiting Hours : Sunrise to Sunset

Ramabhar Stupa

 About 1 km away, this large stupa rises to a height of 49 ft. It marks the site where the Lord Buddha was cremated. In ancient Buddhist texts this stupa has been referred to as Mukut-Bandhan Vihar. Alias THE CREMATION STUPA Less than 1.61 km to the east of the Matha-kuar shrine stands a mound facing the road from Kasia to Deoria. There is a sheet of water, called Ramabhar Jhil or pond, close to it, which dries up in summer. Whether the name Ramabhar originally belonged to the pond or to the mound it is difficult to say; nor can it be satisfactorily derived or its relation to the events of Buddha's death easily explained. Its location in relation to the other monuments at Kusinagara and the peculiar character of the monument it represents, however, clearly goes to prove that it is the site of the Cremation Stupa or the Mukutabandhanachaitya of Buddhist tradition .

About a hundred years back, the mound attracted the attention of a civil officer, who did some digging at its top, but what he found is not known. Cunningham also tried to dig it but left the attempt. In 1910, another attempt was made by Hirananda Shastri, who, by sinking a shaft at its centre, went down to 1.52 m below the water-Ievel and found a brick flooring and corners of walls; but they indicated nothing about the real character of the buildings to which they belonged. He then exposed part of the eastern face of the mound and discovered that it represented an unusually large stupa with a huge circular drum, 34.14 m in diameter, resting on a circular plinth, consisting of two or more terraces, and 47.24 m in diameter at the base. In the point of dimensions the stupa appears to have been double the size of the Main Stupa of the Main Site. Hundreds of clay seals, with the usual Buddhist formulae inscribed on them in medieval characters, were found in the excavation. From the various sizes of bricks of its much-disturbed construction and from some structural traces discovered underneath its basement, it is evident that this monument had seen changes by repairs and renovations. During the year 1956, the entire basement of the stupa was exposed, in the course of which also similar seals were found. There seems to be no doubt that, like the Main Stupa, this monument also claimed great sancticy and was likewise surrounded by subsidiary monuments, such as minor stupas or shrines, partly revealed in the excavation of a small portion of the area close to its south-east. Touching its basement was found a building of large bricks, representing an expansive rectangular hall of uncertain purpose and resting on a plinth built of smaller bricks. The other excavated ruins represented the usual minor stupas raised by pilgrims from time to time. It is further obvious that this colossal stupa conceals below itself earlier structures, for, in A.D. 1911-12, when the lowest terrace of its south-eastern basement was partly exposed, traces of such structures, of an uncertain nature, were encountered. The most interesting but uncommon finds in the excavation of this monument were ornamental bricks so carved that if those of one set are joined together they make the carving of a human figure or other figures of sorts. The bricks were also provided with holes pierced through them, perhaps for facility of quick firing and effective baking in the kiln. 

Visiting Hours : Sunrise to Sunset

Japanese Temple 

A beautiful Ashta Dhatu (eight metlas) statue of Lord Buddha, which came from Japan, can be seen here. Built by the Atago Isshin World Buddhist Cultural Association, it consists of a single circular chamber, housing a golden image of Buddha, softly lit through small, stained-glass window. 

Visiting Hours : Sunrise to Sunset

Kushinagar Museum

The Buddha Museum contains finds from excavations at the site. The museum has 248 precious antiques related to coins, statues and sculptures, architectural remains & bronze statues.
The proposal was mooted to found a museum for preserving the archaeological wealth from the region and the present building came into existence in 1992-93. it is located at about 1 km. Sough-East from the Kushinagar bus stop, ½ km. From the Mahaparinirvana temple and about 3 Km. From the Kasia bus stand.  The nucleolus of the collection represents sculptures, terracottas particularly the Buddhist icons, architectural remains, bronzes, clay seals, banner paintings (Thankas) and a few coins. Besides , some Hindu and Jaina antiquities are also on view. The Stucco statue of Lord Buddha in the meditation posture is a superb specimen. It represents zenith of the Gandhara School of Art. The beautifully decorated bricks excavated from the region, also forms a part of the collection. The Museum is at the developing stage and efforts are being made to collect the specimens from different places and Institution. It also aims at co-ordinating with other cultural, and educational organizations  for disseminating Indian and particularly Buddhist philosophy and culture.

Visiting Hours : 10: 00 . To 17:00 

Weekly off: Monday.

Japanese Garden

The Children park in the front of Buddha Museum is under construction. The park is initially under Japanese eye of construction and will be handed over to the UP Government on completion. The park can be partially viewed as a rock garden.

Visiting Hours : Sunrise to Sunset

Buddha Vihar 

The Myanmar Buddha Vihar, first Monastry in Kushinagar, attracts the tourist with many of its Buddhist temples inside their monastry. The temples are equipped with beautiful metal  statues of Lord Buddha and a rare collection of Excavated Bone & Metals (Asthidhatu) of Lords and followers. The Burmese Buddha Vihar also holds the main charge for conducting Prayers in Mahaparinirvana Temple.

 A huge "Samridhi Chaitya" Stupa which will contain 5000 brass statues of Lord Buddha from all over the World is under construction and is likely to be inaugurated by 1st week of February 2001.         

Wat Thai Temple

The one of its kind, this buddhist temple can be seen  with wide open eyes in Kushinagar. The temple flourishes on its greenery well spread and pleasant atmosphere. The beautiful Temple was designed to be the forest- monastery gathering innumerable kinds of trees as to commemorate the Golden Jubilee Celebrations of His Majesty King Bhumibol the Great's Accession to the Throne. The construction of the temple is compleated but the doors of the temple are likely to be opened by 2001 for general public. 

Visiting Hours : Sunrise to Sunset

Chineese Temple 

The Lin Sun Chinese Temple is the another attraction of Kushinagar, The temple attracts the beautiful Chinese  image of Lord Buddha. The exterior looks of the temple gives a mix view of Chinese and Vietnamese architecture. The temple also provides  free stay facility to the Buddhist tourists.  

Visiting Hours : Sunrise to Sunset

Meditation Park

Recently developed near the main Nirvana Temple, this park has artificial water bodies with raised lush-green platforms for meditation srrounded by sal- trees and other afforestations, representing a complete Buddhist-ambience.

Visiting Hours : Sunrise to Sunset

Birla Temple

Birla Hindu Temple, the shiva temple, is founded by Birla Group at the nirvana site of Gautama Buddha. At the main site a marble statue of lord Shiva sitting in an erect posture on tiger flash cushion. The ‘dhyana posture’ he is sitting in, is termed to be the position in which the communion of thou soul (Jivatma) to thy soul (parmatma) is possible.
             The temple also provides accommodation for Hindu Buddhist tourist on very nominal rates. A dormitory is  also specially made for Indian Buddhist tourists available at cheapest rates. 

Visiting Hours : Sunrise to Sunset



International Buddha Trust

International Buddha Trust started in the year 1996 with the motive  to perform the communion of the individual soul (Jivatman) with t he universal soul or God (Parmatman). They believe that Yoga provides the perfect panacea & is  also a complete system of self-transformation & self realization which are the ultimate goods of human existence. It acts as a bridge that unites the ephemeral & limited Human body with the divine, internal, infinite soul.  The free classes are held for 10 days in a year  which includes free lodging and fooding too , each day providing new sense to the life style of every individual . 



Other places of interest 
Pawanagar (Fazilnagar) , the Sun Temple at Turkpatti,  Japani Stupa,  Kushawati Temple, Tibbatti Temple and Korean Temple at  Kushinagar.