The Return of the Piprahwa Relics: Why How India Houses the Buddha’s Gems Matters

The recent reunification of ancient gems associated with the corporeal remains of the historical Buddha—excavated over a century ago at Piprahwa in present-day Uttar Pradesh—has reopened an old but urgent question: how should India care for relics that are not merely archaeological artefacts but living objects of faith? Acquired from an overseas seller by an Indian conglomerate and handed over to the government, these gems are now on public display in Delhi, in an exhibition inaugurated by Prime Minister Narendra Modi. What happens after the exhibition closes could shape the future of India’s museums and its stewardship of sacred heritage.

What are the Piprahwa relics and why are they significant?

The Piprahwa discoveries, unearthed in the late 19th century, include ash, charred bone fragments and precious stones believed to have been interred alongside the Buddha’s remains after his passing. For Buddhists, such relics are not symbolic stand-ins but vessels of presence—charged through physical proximity to the Buddha himself. Their dispersal across continents during the colonial era stripped them of their ritual and cultural context. Their partial reunification in India, therefore, is not just a matter of ownership but of meaning.

How early Buddhism understood relics

In the centuries following the Buddha’s death, his followers divided his remains and enshrined them within stupas—large hemispherical mounds that became focal points of devotion. These relics were often sealed within reliquaries, accompanied by gems and offerings, and concealed from direct view. Their power lay not in visibility but in presence. The act of circumambulation, prayer and contemplation around the stupa allowed devotees to engage with the relics without ever seeing them.

What Sanchi tells us about displaying the sacred

The stupa at Sanchi offers a rare, well-preserved example of how relics were contextualised in ancient India. First constructed during the reign of Emperor Ashoka and elaborated centuries later, Sanchi’s gateways, railings and relief carvings guided visitors—mentally and physically—towards the sacred core. Scenes from the Buddha’s life, depictions of devotees and even figures in foreign attire acknowledged both local histories and long-distance travellers along ancient trade routes. The architecture prepared visitors to encounter the relics with reverence, restraint and understanding.

The risk of turning living relics into museum objects

As little survives of the original stupa that housed the Piprahwa relics, the gems are likely to be transferred to a public institution once the Delhi exhibition ends. Simply placing them in sterile vitrines risks repeating a colonial-era museological approach that treats relics as inert objects, valued primarily for their visibility. Such an approach ignores the long Buddhist tradition in which relics derive power precisely from being concealed, contextualised and ritually engaged with.

Rethinking museums as spaces of encounter, not storage

If India is to do justice to the Piprahwa relics, the institution that houses them must rethink how museums function. Spaces should be designed to prepare visitors—devotees, scholars and tourists alike—to approach the relics meaningfully. This could include areas for quiet meditation, chanting or prolonged contemplation, alongside interpretive displays that explain the relics’ historical and ritual significance. The goal is not spectacle, but sustained proximity and reflection.

Building capacity: research, training and community involvement

The return of the Piprahwa relics also presents an opportunity to strengthen India’s heritage ecosystem. New grants and fellowships could encourage collaboration between art historians, anthropologists, scientists and filmmakers to explore how artefacts function as living entities within social worlds. Museums should also develop specialised courses for postgraduate students and emerging professionals on stewardship, restitution and ethical interpretation.

Equally crucial is community engagement. Institutions must work with colleges and local communities near heritage sites to combat illicit trafficking in antiquities—by teaching documentation practices, explaining how trafficking networks operate, and familiarising citizens with legal and judicial processes. Such efforts can transform heritage protection from a top-down mandate into a shared civic responsibility.

Why this moment matters for India and the Buddhist world

Handled with care, the Piprahwa relics could help restore faith in India’s museums, set new standards for safeguarding composite heritage, and reinforce India’s place at the heart of the Buddhist world. For international pilgrims and travellers, thoughtfully designed spaces could once again make India a land to be circumambulated—not just visited. Only then can it be said that the relics have truly returned to the land of the Buddha, empowered by both their ancient aura and a future-facing vision of care.