The Origin and Development of Cross-planned Stupa: New Perceptions based on Recent Discoveries from Bhamala Abdul Hameed, Shakirullah, Abdul Samad and Mark Kenoyer Abstract Like other Buddhist sites in Taxila, Bhamala is comprised of a suite of typical structures built purely for religious ends. These include one or more principal stupas surrounded by votive stupas and chapels, a monastic establishment on the site encompassing an open rectangular court enclosed by lines of cells with a broad veranda, and a kitchen and assembly hall at the rear of the complex. Although Bhamala could be called a typical Buddhist site in this regard, it does exhibit several unique architectural features. This paper is focused on one such unique structure (i.e. the Cross-planned stupa) and its association with similar stupas reported in and outside Gandhara region. The main aims of this paper are; firstly, to re-analyze the dates assigned to Cross-planned stupas and lastly, to revise the chronology of these stupas based on new discoveries from Bhamala. Keywords: Bhamala, Cross-planned, Zar Dheri, Tahkal Bala, Rawak Parihasapur, Adzihna Tepe, Sahri Bahlal, Paharipur Although, the eight stupas, built soon after the death of Buddha, to enshrine his bodily remains were objects of reverence from time to time, but there is no material remains to indicate that the stupa was adopted and recognized as emblem of the Buddhist Faith before the Mauryan era (Marshall & Foucher, 1982: 21). Ashoka, the most celebrated king of the Mauryan dynasty, after his conversion devoted his life and resources to propagate the simple, principles, ethics and morality of the dharma within and outside of his vast empire. In this connection, he organized the Buddhist Sangha and sent missionaries to preach the religion. But the most effective contribution was the redistribution of the body-relics of Buddha and erection of stupas to enshrine these relics. Sir John Marshall is justified to say: “Ashoka hoped to make Buddhism a more vital force in society, to provide a common ground on which its warring sects could meet and be reconciled, and to attract within its fold men of alien races and creeds and it was in pursuance of these hopes that he set about the attractive propagation of his dharma, not only within his empire, but beyond its borders. Nothing, however, that he did in this direction – neither his ordinance nor his precepts, nor his lavish benefactions and foundations, nor his missionary activities, nor his own indefatigable zeal and example – was destined to have such a revolutionary effect upon Buddhism as the one act by which he gave a portion of the body-relics of the Buddha to every town of importance in the realm, and ordered the erection of stupas fit for their reception (Marshall & Foucher, 1982: 22)”. Gandhara, the second holy land of Buddhism, was one of the important regions to receive its share of holy-relics divided during the reign of Ashoka. There are various Jatakas (Previous birth stories) which are believed to have taken place in the Gandhara region. The Chinese pilgrim Hiuen Tsiang tells about Uttarasena, king of Udyana, received his share of the body-relics of Buddha (Beal, 2004: 132-133). But no traces of any Buddhist