
I’m trying to modulate the moral, ethical, and spiritual effrontery associated with the upcoming auction at Sotheby’s Hong Kong of a collection of around 300 sacred Buddhist relics which were extracted from the bones and ashes of a person believed to be Siddhartha Gautama. They are being sold by the descendants of the British colonist who excavated the Piprahwa Stupa in Uttar Pradesh in 1898, an Ashokan-era gravesite that some scholars argue was created to hold the eighth portion of the Buddha’s remains given to his Shakya clan after his cremation.
The Buddhist practice of relic, or śarīra, worship holds that visiting relics of the Buddha gives merit, but also that offerings of carved and natural gems, beads, gold, and other precious objects become “contact relics” by being mixed in with the Buddha’s remains. The Sotheby’s lot essay reads like a legal brief arguing for these objects’ unparalleled religious and historic significance, while also laying out the case against the extractive colonialism that stripped them from their religious context:
Continue reading “Whither The Gem Relics of Piprahwa?”The first contact relic to be revered was the clay pot retained by Brahmin Drona after the subdivisions. Gem relics donated as relic offerings by Buddhists seeking merit, became contact relics after being mixed in with the bone relics of Shakyamuni Buddha. For Buddhist pilgrims, to visit the sacred landscape of places where the Historical Buddha had passed through and lived was also as much a part of this cult of relic worship as the veneration of relics themselves.