assuming greater prominence, nearly doubling the stupa's height in Cave 19. The once simple, earthbound stupa has evolved into a complex of images and symbols, not only attached to the earth, but also extended vertically. The older empasis upon the historical, earthly Buddha is giving way to the celestial, mystical realms of esoteric belief.

As Sri Lanka was established as a stronghold for Theravada Buddhism, a change in stupa shape (from the original Indian stupas) was noted, as in the stupa in Anuradhapura, in that the body of the stupa became bell shaped and the traditional spire became enlarged and was compared to the graceful tower of a medieval Hindu temple. Robert E. Fisher writes that "according to some" the enlargement of the traditional spire was an effort bySinghalese builders to join two symbols, the pillar of the world and the heights of Mt. Meru.
Mr. Fisher writes regarding the Sri Lankan style:

Similar proportions, the dominant bell-shaped andas, prominent harmikas (small platform with railing) and tapered spires are retained in later stupas in Burma, Thailand, and Cambodia.
Theravada Buddhism, with its more limited pantheon and emphasis upon direct action, unlike the salvationist beliefs and spectacular heavens of the Mahayana is perfectly served by the clean, uncomplicated forms and geometric harmonies of the Sri Lankan stupa.

The book notes across Asia, the stupa assumed a variety of regional forms. Thai and Burmese stupas were tall and graceful. In Vietnam and Cambodia, separate stupas rarely appeared as temples were built into mountainsides; but sometimes small "votive" style stupas were build inside