[7] Some recent reevaluations have tended to uncouple Bharhut from the Shunga period, and rather attribute the stupa to the 1st century CE, based on artistic similarities with better dated Mathura art and a questioning of the antiquity of the Bharhut inscriptions (particularly the Dhanabhuti inscriptions) suggested by traditional paleography.

[4] The central stupa was surrounded by a stone railing and four Torana gates, in an arrangement similar to that of Sanchi.

An epigraph on a pillar of the gateway of the stupa mentions its erection "during the rule of the Sugas by Vatsiputra Dhanabhuti".

[17][16] Mason's marks in Kharosthi have been found on several elements of the Bharhut remains, indicating that some of the builders at least came from the north, particularly from Gandhara where the Kharoshti script was in use.

[25] Joseph David Beglar, Cunningham's assistant, continued the excavation and recorded the work through numerous photographs.

A pillar capital in Bharhut, dated to the 2nd century BCE during the Shunga Empire period, is an example of Bharhut architecture thought to incorporate Persian and Greek styles,[26][27] with recumbent animal (in the style of the Pillars of Ashoka), and a central anta capital with many Hellenistic elements (rosettes, beads-and-reels), as well as a central palmette design, in a style similar to that of the Pataliputra capital.

The ruined stupa—nothing but foundations of the main structure (see Gallery)—is still in Bharhut; however, the gateways and railings have been dismantled and reassembled at the Indian Museum, Kolkata.

[33] Some years ago a pre-Devanagari inscription, from the time of King Balaldev, was found on Bharhut mountain.

[36] The Bharhut carvings are slightly later than the Sanchi Stupa No.2 reliefs and the earlier Ajanta frescos.

[37] The inscriptions found at Bharhut are of considerable significance in tracing the history of early Indian Buddhism and Buddhist art.

[18][19][1] Gandhara was a core territory of the Indo-Greek kingdom at the time, and these craftsmen probably brought Hellenistic techniques and styles to the manufacture of the gateway.

[38] On the contrary mason's marks in the local Brahmi script have not been found on the gateway, but exclusively on the railings (27 Brahmi mason's mark found), indicating that local craftsmen probably created the railings.

The architraves display scenes of animals who show their devotion to the Buddha (symbolized by the empty throne in the middle).

[41] In the lower part of the panel is a company of deities in the Trayastrimsa heaven, where Indra held sway, rejoicing over and worshiping the hair of the Bodhisattva.

The story told in the Buddhist scriptures is that, before embracing a religious life, Gautama divested himself of his princely garments and cut off his long hair with his sword, casting both hair and turban into the air, whence they were borne by the devas to the Trayastrimsa heaven and worshiped there.

The descent of the Buddha from the Trayastrimsa Heaven, where Maya, his mother, had been reborn and whither he himself ascended to preach the Law to her.

Several monastic buildings were erected by Anathapindika at Jetavana, until Gautama Buddha came from Rajagriha to Sravasti, where he was met by the wealthy man Setthi.

"[43] The sculptor has apparently aimed at giving a view of the great Buddhist Vihara of Jetavana, whilst illustrating the story of its establishment by Anathapindika.

Above them are two other figures seated, and busily engaged in covering the surface of the garden with the gold coins, which are here represented as square pieces touching one another, as the price of its purchase.

[43] Anathapindika, who became known for his foremost generosity and character upon death entered the Tushita heaven, and became a Bodhisattva.

This story is meant to demonstrate the wickedness of Devadatta, as well as the friendship and collaboration between the Buddha and his disciples, even in previous lives.

Being worthless, his father arranged for his death, and ordered the charioteer Sunanda to perform the crime.

The evidence includes his hairstyle (short curly hair with Greek royal headband), tunic, and boots.

But she also used to be an important deity in Buddhism, where she was also a goddess of abundance and fortune, and was represented on the oldest surviving stupas and cave temples.

[48] In this typical iconography, called Māhāmāyā and Māyādevī, she is shown standing on a lotus and being lustrated by two elephants pouring water on her.

A Buddha sculpture datable to 11-12th century was also found, in addition to a Sanskrit inscription, belonging to a vihara structure.

[49] This demonstrates that Buddhism at the site survived well until 11-12th century, although nothing datable to the intervening period has been found.

[50] But the monuments of Bharhut were ultimately destroyed and most of the remains were used by local villagers as building material.

[50] Several minor Stupas and Buddhist statues have been discovered in the region near Sanchi and Bharhut dating up to 12th century CE.