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The Cult of Buddhist Relics: Genesis and Significance of Veneration

By Arvind Kumar Singh

Vol. 86November 2020pp. 84-95English

Summary

The article explores the historical and religious significance of Buddhist relics, tracing their origins to the cremation of the Buddha, as described in the Mahāparinibbāna Sutta. The Buddha’s unburned relics, including teeth, bones, and other bodily remains, became objects of veneration, distributed to royal patrons and enshrined in stupas. While some scholars historically dismissed relic worship as a lay practice contradicting Buddhist philosophy, recent studies highlight its integral role in both monastic and lay traditions. The text examines relic classifications—body relics (bones, teeth), contact relics (objects associated with the Buddha), and dharma relics (teachings or inscriptions)—and their doctrinal justifications. It also details the historical spread of relics, such as King Ajātasattu’s underground stupa and Ashoka’s redistribution of relics to 84,000 stupas. The article notes the cultural and political importance of relics, including their role in legitimizing rulers and their association with eschatological beliefs about the Buddha’s future return. Despite debates over their philosophical consistency, relics remain central to Buddhist devotional practices, symbolizing connection to the Buddha’s teachings and serving as focal points for spiritual inspiration and ethical commitment.

Conclusion

The veneration of Buddhist relics, as examined through historical and doctrinal lenses, reveals a complex interplay between popular devotion and scholarly critiques. While relics are often dismissed as contradicting the Buddha’s teachings on non-self, their enduring significance in Buddhist practice underscores their role in inspiring lay followers and legitimizing spiritual authority. The distribution of relics across regions, enshrined in stupas, facilitated the spread of Buddhism and reinforced the political and religious power of monarchs. Over time, diverse relic classifications—body, contact, and dharma relics—emerged, each serving distinct devotional and doctrinal purposes. Despite debates about their philosophical validity, relics remain central to Buddhist identity, bridging the gap between the Buddha’s teachings and the tangible needs of practitioners seeking spiritual connection and moral guidance.

Article order

In this issue

Vol. 86
11-17Theravāda and (Mūla) Sarvāstivāda: Origins and Early DevelopmentCharles Willemen18-26Early Indian Buddhism's Three Gujarat Cities: Bhārukaccha, Dvāravatī, SīhapuraK. T. S. Sarao27-44Bone, Stone and Throne: Relic Veneration's Rise and Impact on Pre-Modern Chinese SocietyDhriti Roy45-51Muktālatà Avadāna and KṣemendraPema Tenzin45-51Ksemedra's Avadana Kalpalata: A Bridge Between Buddhist Teachings and Tibetan Literary TraditionPema Tenzin52-62Mindfulness as a Comprehensive Path for Self-Liberation in Early BuddhismK. Bhima Kumar63-74Environment's Impact on Mind Development: Forest Meditation in Buddha's TimeN H P R S Navarathne75-83Comparing Pāli and Tibetan Versions of Mahāsuññata-suttaAnimesh Prakash84-95The Cult of Buddhist Relics: Genesis and Significance of VenerationArvind Kumar SinghCurrent article96-100Buddha's Analytical Method of Discourse and Kathāvatthu MethodologyShailendra Kumar Singh101-111Pali Language's Role in Preserving Buddhist Cultural HeritageSubhra Barua112-122Tārā Cult in Buddhism and BrahmanismSeema Mamta Minz123-135Social Engineering in Buddha's Dhamma: Equality and Women in Pali LiteratureArvind Rituraj136-149Buddhist Ethics: Non-Virtue, Merit, and the Path to EnlightenmentTashi Tsering150-168Observation on Three Buddhist Ethical Terms: Kusala, Akusala and Kiriyà as reflected in the Pàli LiteratureKusala Ph.D. Candidate169-179Mahārahanīti: An Introduction to Unknown Pāli Nīti TextUjjwal Kumar180-210Historical Survey of Guṇamati Mahāvihāra and Its Connection to Buddhist-Mādhava DebateArun Kumar Yadav211-220Gautama Buddha's Economic Wisdom in ParābhavasuttaGyanaditya Shakya

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