Office Of Siridantamahapalaka
The Hswagata Buddha Tooth Relics Preservation Private Museum
Traces of Faith: Uncovering the Lost Contexts of Gandharan Reliquaries HIRR Case (ARCH 2026-0003)
Venerable Dhammasami
Ph.D(Thesis),M.A(Pali),Dip in Social Work,B.A
ORCID: 0009-0000-0697-4760
Copy Right By
Venerable Dhammasami
MOTTO
If you accept guardianship of a sacred object, you accept a duty of truthful record-keeping about its fate.
LETTER OF APPRECIATION
The author and the Hswagata Buddha Tooth Relics Preservation Private Museum extend sincere appreciation to the scholars, archaeologists, museum professionals, conservators, librarians, and institutions whose work has preserved the documentary record of Gandharan Buddhist heritage.
Special recognition is respectfully offered to the staff and researchers of the British Museum, the former Kabul Museum, the Afghan Institute of Archaeology, the French Archaeological Delegation in Afghanistan (DAFA), and the many historians whose publications have enabled the reconstruction of lost archaeological contexts.
The preservation of historical records, excavation reports, photographs, drawings, and museum archives has allowed future generations to continue investigating the cultural and spiritual legacy of the Buddhist world.
This publication stands upon the collective efforts of scholars across nearly two centuries of research.
May their contributions continue to benefit humanity and support the preservation of world heritage.
Sao Dhammasami
(Siridantamahāpālaka)
Researcher ID ORCID: 0009-0000-0697-4760
Office of Siridantamahapalaka Hswagata Buddha Tooth Relics Preservation Private Museum (Yangon / Bangkok Operations.
About Us
The Hswagata Buddha Tooth Relics Preservation Private Museum and the Office of Siridantamahāpālaka form a dedicated institution committed to the research, curation, and safeguarding of Buddha Tooth Relics. We integrate modern archival science and systematic registry standards with rigorous historical preservation. Our core philosophy is to approach the Dhamma not merely through the lens of faith, but through inquisitive study, examining historical traditions with the precision of contemporary science.
Funding & Institutional Independence As an independent private museum and non-profit organization, all of our rigorous conservation efforts, historical research, and daily operations are sustained entirely through private self-funding and dedicated philanthropic contributions. We do not rely on governmental or corporate grants, ensuring complete academic and administrative autonomy.
Leadership
Leadership & Custodianship The institution is exclusively guided and directed by its Founder and Custodian. Bhikkhu S.Dhammasami Indasoma Siridantamahapalaka Founder & Custodian, The Hswagata Buddha Tooth Relics Preservation Private Museum Sao Dhammasami (writing under the pen name Bhikkhu Indasoma Siridantamahapalaka) is a Buddhist monk, author, and holds a M.A(Pali) and Ph.D. (Thesis) in Peace Studies at The International Buddhist Studies College, Mahachulalongkongrajavidaylaya University . His work seamlessly sits at the intersection of ancient insight and modern education. Specially trained in Buddhist archaeology and the historical tracking of tooth relics through stūpa research registries, he integrates archaeological charts, travel accounts, and systematic museum records to support the preservation of sacred relics for both study and veneration. As the sole Custodian, he directs the institution's ongoing commitment to artifact stewardship and formal academic research.
Institutional Status and Governance
"The Hswagata Buddha Tooth Relics Preservation Private Museum operates as an independent, top-level institution dedicated to the meticulous safeguarding, comprehensive archiving, and academic study of sacred relics and historical artifacts. As an autonomous non-profit entity, the museum is not a subsidiary or department of any other academic or governmental organization. We serve as a primary research facility and institutional affiliation for curators, researchers, and conservationists. Our core mandate includes implementing rigorous collection management strategies, developing detailed registry and accession numbering systems, and conducting independent research. By fostering theoretical frameworks and scientific collaborations, we actively contribute original research, condition reports, and scholarly publications to the global academic community."
Our Mission
Our primary mission is to build a robust "Bridge of Understanding" between contemporary archaeological evidence and Theravāda textual traditions. Rather than dismantling traditional beliefs, we strive to harmonize religious devotion with scientific archaeology through objective historical review and interdisciplinary research.
What We Do
Research & Documentation: We cross-examine colonial-era archaeological records, epigraphic evidence, and Pāli texts to uncover and document historical findings regarding the sacred relics. By utilizing non-invasive study methods, we compile comprehensive registry case files and research reports, such as our studies on the Great Tope of Manikyala in the ancient Gandhāra region.
Five-Year Strategic Collection Plan
To ensure the sustainable preservation and global academic accessibility of our sacred heritage, the museum is executing a comprehensive Five-Year Strategic Collection Plan:
Phase 1: Digital Archiving & Standardization: Upgrading our Registry and Accession Numbering Systems to international standards, fully digitizing colonial-era records, and completing non-invasive condition reports for all core artifacts.
Phase 2: Advanced Interdisciplinary Research: Expanding the cross-examination of Theravāda texts with contemporary archaeological data, and advancing the publication of our flagship "Chronicles" research series.
Phase 3: Global Open Science Integration: Strengthening our Integrated Relic Custodianship Model (IRCM), securing DOIs and Open Access availability for all institutional metadata, and forging collaborative partnerships with global research institutions to guarantee long-term preservation.
Research and Publication
Through the museum's Research and Publishing Department, we actively disseminate academic papers, analytical frameworks, and comprehensive books to the public and the scholarly community. This includes our extensive multi-volume research series detailing the history and science of the tooth relics.
Integrated Relic Custodianship
We employ an Integrated Relic Custodianship Model (IRCM)—a systematic approach combining Vinaya (monastic discipline), archaeology, legal frameworks, and modern museum management—to safeguard Buddhist heritage with transparency, stringent condition reporting, and exceptional care.
Our 15 Principles
1. Heritage Safeguarding: We are fundamentally committed to the secure safeguarding and perpetual care of sacred relics and historical artifacts for future generations.
2. Precautionary Conservation : We strictly implement precautionary conservation measures, holding off on irreversible physical interventions until comprehensive scientific analysis is completed.
3. Rigorous Documentation : We maintain meticulous registry case files, precise condition reports, and systematic accession numbering for every collection item.
4. Interdisciplinary Research : We continuously bridge historical archival data with modern scientific theories to establish profound theoretical frameworks.
5. Technological Integration : We strategically integrate advanced digital research tools and artificial intelligence platforms to elevate our analytical capabilities and institutional efficiency.
6. Open Science Commitment : We actively participate in the global academic ecosystem by ensuring our research methods and institutional data align with international standards.
7. Strategic Planning : We guide our institutional growth and collection management through forward-looking, multi-year strategic action plans.
8. Scholarly Dissemination : We are dedicated to publishing our historical discoveries and research narratives through high-quality scholarly series and publications.
9. Academic Independence : We operate as an autonomous top-level institution, completely free from external academic or administrative interference.
10. Transparency and Accountability: We execute all administrative and academic procedures with absolute transparency and assume full accountability for our outcomes.
11. Ethical Integrity : We uphold the highest ethical standards, enforcing zero tolerance for bribery, corruption, or acceptance of influence-seeking gifts.
12. Impartiality : We conduct our research and institutional decision-making objectively, completely devoid of political, religious, or personal bias.
13. Peaceful Management : We ensure that the acquisition and preservation of collections are carried out through peaceful, dispute-free, and culturally respectful methodologies.
14. Global Collaboration : We cultivate professional partnerships with international researchers and independent reviewers to advance shared global knowledge.
15. Educational Inspiration: We strive to translate complex historical metaphors and scientific processes into accessible knowledge that deeply educates and inspires the public.
Our Core Policies
1. Transparency and Accountability : Our museum conducts all operations, research findings, and heritage conservation decisions transparently and in strict accordance with international standards. We consistently adhere to the principle that every management mechanism within the institution must operate with full accountability and responsibility to the public and the global research community.
2. Impartiality and Anti-Bias: The acquisition, research, and publication of heritage collections are executed with absolute impartiality. We operate free from any political, racial, religious, or personal conflicts of interest. Our independent decisions and assessments are grounded exclusively in accurate academic data and scientifically validated research outcomes.
3. Zero Tolerance for Bribery and Corruption: Our institution strictly enforces a Zero Tolerance policy regarding any form of direct or indirect bribery and corruption. All financial management, procurement of museum resources, and the administration of research grants are conducted transparently and are subject to rigorous auditing in compliance with global anti-corruption standards.
4. No Gift Policy: To maintain absolute objectivity, museum officials, curators, and researchers are strictly prohibited from accepting any gifts, hospitality, favors, or special privileges that could influence their professional judgment, research integrity, or administrative duties.
5. Peaceful Management and Safeguarding of Collections: We strictly implement a peaceful, dispute-free management system for the preservation of ancient artifacts and the sacred Buddha Tooth Relics. We are deeply committed to institutional ethics regarding the secure safeguarding of our collections, ensuring that all historical evidence and cultural heritage are safely protected and transmitted to future generations.
EXECUTIVE SUMMARY
1. Purpose This report is issued to formally document research findings regarding venerated Buddha Tooth Relics that are either safeguarded under the custodianship of The Hswagata Private Museum or in the possession of other external custodians. It should not be construed that all relics featured or researched in this report are owned or physically held by the institution. Rather, the primary objective is to present an institutional archival correlation assessment and to provide a transparent, scholarly framework bridging Theravāda textual traditions with contemporary archaeological and historical records.
2. Scope The scope of this assessment encompasses a comprehensive review of historical transmission pathways, comparative morphology, colonial-era excavation archives, and Theravāda canonical texts. The research focuses strictly on non-invasive documentary analysis, historical cross-examination, and archival verification, without undertaking new invasive biological or chemical analyses.
3. Key Findings Historical Correlation: Archival research indicates that the relic exhibits strong historical alignment with early Theravāda doctrinal narratives and traditional accounts regarding the distribution and veneration of relics across established sacred geographies.
Archaeological Context: Morphological and contextual data correspond with historical extraction and discovery accounts from regional stupa complexes, supporting the relic's historical presence within known networks of Buddhist patronage and monastic expansion.
Documentary Evidence: Archival sources, including colonial-era excavation logs, antiquarian reports, and epigraphical records, provide corroborating evidence of the relic’s historical continuity and long-standing veneration practices.
Custodianship Records: Institutional registry logs confirm a continuous, unbroken legacy of ethical safeguarding. The relic has been maintained in strict accordance with the Integrated Relic Custodianship Model (IRCM), ensuring proper preservation and heritage stewardship.
METHODOLOGY
The research methodology employed in this assessment adheres to the non-invasive, multidisciplinary standards recognized by international cultural heritage institutions. To ensure rigorous scholarly objectivity, the assessment integrates historical, archival, and morphological frameworks through the following five primary methodologies:
1. Documentary Analysis A systematic evaluation of primary textual sources, including the Pāli Canon (e.g., the Mahāparinibbāna Sutta), Sri Lankan chronicles (Mahāvaṃsa, Dāṭhāvaṃsa), and subsequent historical treatises. This process involves critically cross-examining traditional doctrinal narratives with empirical historical and regional accounts to establish a verifiable contextual baseline.
2. Comparative Morphology A strict non-destructive observational methodology comparing the physical characteristics, dimensions, and visual attributes of the relic against historically documented descriptions. This includes cross-referencing the relic's current morphology with colonial-era excavation logs (such as those by Masson and Cunningham) and traditional morphological classifications found in Buddhist antiquarian records.
3. Archival Research Comprehensive scrutiny of institutional registries, colonial-era antiquarian field notes, epigraphical data, and historical provenance documents. This ensures that the documentation and historical claims surrounding the relic are grounded in, and align with, verified historical archives rather than unsubstantiated oral traditions alone.
4. Historical Transmission Study A chronological mapping of the relic's geographical and custodianship trajectory. This study traces the movement and enshrinement of the artifact through established sacred geographies, ancient Buddhist networks (e.g., Gandhara, Sri Lanka), and successive historical epochs, establishing a logical pathway from its historical origins to its current safeguarding location.
5. Custodianship Review An ethical and procedural evaluation of the relic's preservation history. This review assesses the institutional handling of the relic to verify full compliance with the Integrated Relic Custodianship Model (IRCM)—evaluating the harmonization of monastic discipline (Vinaya), modern museum conservation ethics, and legal stewardship frameworks.
RESEARCH BACKGROUND
1. Historical Context The veneration of the Buddha's relics (Dhātu) forms a cornerstone of Buddhist devotional practice and historiography. Following the Mahāparinibbāna (the passing of the Buddha), historical texts record the division and widespread enshrinement of His bodily relics across ancient India. However, a persistent gap exists between the strictly numbered relics described in traditional dogmatic classifications and the extensive physical distribution evidenced by regional archaeology. This research background traces the trajectory of the tooth relics across diverse geographical and textual landscapes to reconcile faith-based narratives with empirical historical data.
2. Theravāda Sources The primary foundation for Theravāda relic historiography is the Mahāparinibbāna Sutta of the Pāli Canon. This canonical text meticulously details the cremation of the Buddha and the subsequent distribution of His bodily remains by the Brahmin Doṇa. It establishes the theological and historical baseline for relic veneration, emphasizing the preservation of the relics as a means to sustain the Dhamma and inspire faith among followers.
3. Sri Lankan Sources Sri Lankan chronicles, particularly the Mahāvaṃsa, Cūḷavaṃsa, and the specialized Dāṭhāvaṃsa (Chronicle of the Tooth Relic), provide detailed narratives regarding the transmission of specific tooth relics. These texts document the journey of the relics from Kalinga (ancient India) to Sri Lanka and reference other tooth relics venerated in cosmological or distant realms (such as the Nāga and Tāvatiṃsa realms), which modern scholarship increasingly interprets as metaphors for specific historical geopolitical regions or sacred geographies.
4. Gandharan Sources The ancient Gandhara region (encompassing parts of modern-day Pakistan and Afghanistan) served as a vital crossroads for Buddhist expansion during the Kushan and Sassanian periods. Epigraphical evidence and regional histories confirm that Gandhara was a major center for the construction of monumental stupas and the enshrinement of sacred relics. The robust network of monasteries in this region played a critical role in the preservation and physical custodianship of Buddha relics outside the traditional boundaries of the Indian subcontinent.
5. Colonial Excavation Records During the 19th and early 20th centuries, colonial-era archaeologists and antiquarians (such as Charles Masson and Alexander Cunningham) conducted extensive excavations in the Gandhara region and beyond. Their rigorous field journals, architectural surveys, and catalogues of stupa relic deposits (including the Manikyala and Kamari stupa complexes) provide invaluable primary data. These empirical records offer a critical baseline for verifying the historical presence and morphological characteristics of reliquaries and their contents, allowing modern researchers to cross-examine ancient texts with documented archaeological discoveries.
RESEARCH ETHICS
The Hswagata Buddha Tooth Relics Preservation Private Museum strictly adheres to the highest international ethical standards in the research, documentation, and safeguarding of cultural and religious heritage. The research conducted in this report is governed by the following ethical frameworks:
1. ICOM Museum Ethics All institutional operations, research, and curation practices strictly comply with the International Council of Museums (ICOM) Code of Ethics. The institution is committed to the responsible acquisition, preservation, and interpretation of cultural property, ensuring that all artifacts are protected for the benefit of future generations and global heritage without engaging in illicit antiquities trade.
2. Academic Integrity Research is conducted with strict scholarly objectivity and intellectual rigor. The institution explicitly prohibits the use of pseudo-scientific justifications or the manipulation of historical data to fit dogmatic narratives. All findings are reported honestly, citing verifiable sources, acknowledging methodological limitations, and maintaining an absolute zero-tolerance policy for conflicts of interest or institutional bias.
3. Cultural Sensitivity The institution recognizes the dual nature of the relics as both invaluable historical artifacts and objects of profound spiritual devotion for living faith communities. Research and interpretations are formulated with deep respect for Theravāda traditions, ensuring that academic analysis does not diminish, demean, or disrespect the religious sentiments of practitioners.
4. Sacred Object Handling Protocol Physical interaction with the venerated relics is governed by a strict institutional protocol that harmonizes modern conservation science with traditional monastic discipline (Vinaya). The protocol mandates non-invasive, minimal-contact handling to prevent physical degradation or contamination, ensuring that the sanctity of the object is preserved alongside its material integrity.
5. Transparency Policy In alignment with global Open Science principles, the institution is committed to absolute transparency. Research methodologies, archival findings, and institutional policies are made openly accessible to the global academic community and the public. We actively invite independent scholarly review and ensure that all funding, operations, and decision-making processes are fully accountable.
SCHOLARLY REVIEW STATUS
To ensure the highest standards of academic rigor and institutional accountability, this Heritage Research Findings Report is subjected to a continuous and multi-tiered evaluation process.
1. Internal Review The methodologies, historical correlations, and archival data presented in this document have undergone rigorous internal scrutiny by the institution’s Custodian and research board. All claims have been systematically cross-referenced against available institutional registries, Theravāda canonical texts, and colonial-era archaeological field notes to ensure strict adherence to the institution's research protocols.
2. External Review In alignment with the principles of Open Science, the institution actively invites and facilitates external peer evaluation. This report is made accessible to independent scholars, historians, archaeologists, and cultural heritage professionals for critical assessment. The institution welcomes constructive academic discourse and interdisciplinary dialogue to refine and validate these historical interpretations.
3. Future Review The institution recognizes that historiography and archaeology are inherently evolving disciplines. As new historical documents are translated, new archaeological sites are excavated, or advanced non-invasive analytical technologies become available, the contextual understanding of these sacred relics may expand. Therefore, this report is treated as a dynamic scholarly document rather than an absolute, finalized dogma.
4. Right to Amend The Hswagata Buddha Tooth Relics Preservation Private Museum formally reserves the right to review, update, amend, revise, or revoke any portion of this report. Should new, verifiable historical, documentary, or scientific evidence emerge that significantly alters the current scholarly consensus, the institution is committed to updating its records and public findings accordingly, ensuring perpetual alignment with the truth.
LEGAL AND ETHICAL STATEMENTS
To ensure strict compliance with international museum ethics (ICOM), cultural property laws, and institutional transparency, The Hswagata Buddha Tooth Relics Preservation Private Museum explicitly mandates the following legal and ethical disclaimers:
1. Ownership Disclaimer This report serves solely as an academic and archival correlation assessment. It does not establish, transfer, confirm, imply, or recognize legal ownership, title, proprietary interests, or inheritance rights over any relic, artifact, or cultural property mentioned herein.
2. Provenance Disclaimer This document does not constitute legal proof of lawful excavation, lawful export or import, legal provenance, or an unbroken chain of title. Any determination regarding legal provenance or cross-border movement remains subject to the applicable national and international cultural property laws.
3. UNESCO Disclaimer The issuing institution is an independent, non-profit private museum. This research report is not issued, endorsed, authenticated, certified, approved, or recognized by UNESCO, the United Nations, or any governmental cultural heritage authority.
4. Cultural Property Disclaimer The issuing institution strongly encourages and supports strict compliance with all applicable national and international cultural heritage, antiquities, customs, and export laws (including the principles of the 1970 UNESCO Convention and the 1995 UNIDROIT Convention). This document does not override the jurisdiction of competent legal authorities.
5. Religious Neutrality Disclaimer This report records historical and archival findings based on documentary research. It does not claim the authority to make binding doctrinal determinations, religious decrees, or official adjudications on behalf of any Buddhist Sangha, denomination, or centralized religious institution. The religious and spiritual significance of the relics remains a matter of personal faith, devotion, and tradition.
6. Non-Commercial Use Disclaimer Under no circumstances shall this document be used as a commercial valuation, financial instrument, investment guarantee, auction authentication, sales certification, or as a basis for financial transactions.
7. Limitation of Liability To the fullest extent permitted by law, the issuing institution, its Custodian, researchers, advisors, employees, and affiliated organizations shall not be held liable for any direct, indirect, incidental, consequential, commercial, reputational, legal, or financial loss arising from the reliance upon, or misinterpretation of, this document. Users of this report assume sole responsibility for independent verification and legal compliance.
DOCTRINAL AND DEVOTIONAL TRADITIONS
Within Theravāda Buddhist traditions, sacred relics (Dhātu) are regarded not merely as historical remains but as objects of profound spiritual significance. Traditional Buddhist literature, commentarial sources, chronicles, and long-standing devotional practices preserve accounts that relics may manifest extraordinary qualities, including appearing, remaining, or becoming established in locations where faith, reverence, and meritorious veneration are present. The issuing institution acknowledges the existence of such traditional beliefs as part of the living religious heritage of Buddhist communities. The present document neither confirms nor rejects supernatural interpretations. Such matters remain within the domains of faith, devotion, doctrine, and religious experience rather than empirical historical methodology. Accordingly, references to miraculous events, relic manifestations, or devotional traditions are recorded herein as elements of Buddhist religious heritage and not as scientific or legal conclusions.
Religious Heritage and Devotional Tradition Statement
According to Theravāda Buddhist tradition preserved in texts such as the Mahāparinibbāna Sutta, Dāṭhāvaṃsa, Mahāvaṃsa, and later relic chronicles, sacred relics are believed by many Buddhist communities to manifest extraordinary qualities and to become established where faith and veneration flourish. The institution records this belief as an element of Buddhist religious heritage. No scientific, legal, or governmental determination is made regarding such devotional claims.
Founder & Custodian
The museum and office were established by the Custodian of the Tooth Relics, Venerable Sao Dhammasami (writing under the pen name Siridantamahāpālaka), who directs the institution's ongoing commitment to artifact stewardship and formal academic research.
Bhikkhu S.Dhammasami Indasoma Siridantamahapalaka Consultant, Teacher, and Writer in Thailand Sao Dhammasami, also known by his pen name Bhikkhu Indasoma Siridantamahapalaka, is a Buddhist monk, author, and PhD (Thesis) in Peace Studies whose work sits at the intersection of ancient insight and modern education. He specializes in translating Abhidhamma and Dependent Origination into plain-English tools: present-arc maps, step-by-step drills, and classroom checklists that help learners pause between feeling and craving, choose wiser responses, and rebuild peace from the inside out. His publications and visual aids are designed for busy humans who can spare minutes, not hours. Each resource favors clarity over jargon, safety over bravado, and progress over perfection. As founder and custodian of the Hswagata Buddha Tooth Relics Preservation Private Museum, he maintains a living connection to Buddhist heritage while developing practical training for teachers and communities. Sao’s core belief is disarmingly simple: if a method is true, you should be able to use it this week. His teaching meets people where they are, offering small, repeatable actions that reduce reactivity, deepen attention, and make kindness durable in the mess of daily life. ဘိက္ခု ဣန္ဒသောမ သိရိဒန္တမဟာပါလက (Venerable Dhammasami) Ph.D. Peace Studies (Thesis),M.A(Pali) The Office of Siridantamahapalaka The Hswagata Buddha Tooth Relics Preservation Private Museum. ORCID: 0009-0000-0697-4760 Website: www.hswagata.com Sao Dhammasami @ Bhikkhu Indasoma Siridantamahapalaka is Specially trained in Buddhist archaeology and historical tracking of tooth relics through stūpa research registries; integrates archaeological charts, travel accounts, and museum records to support preservation for study and veneration.
SPECIAL DECLARATION ON THE SPIRITUAL AUTONOMY AND MOBILITY OF RELICS (Dhātu-pāṭihāriya)
To fully comprehend the historical transmission and geographical presence of the Buddha's relics, it is essential to acknowledge the doctrinal realities that transcend secular legal frameworks. The Hswagata Private Museum explicitly issues this special declaration regarding the spiritual autonomy and miraculous mobility of the sacred relics, grounded in Theravāda canonical texts and commentarial traditions.
1. Canonical Authority on Relic Mobility According to Theravāda historical texts, the Milindapañhā (Questions of King Milinda), and the foundational commentaries (such as the Sumaṅgalavilāsinī), the bodily relics of the Buddha are not inert material objects. Sustained by the Buddha’s supreme resolution (Adhiṭṭhāna), the relics possess spiritual autonomy. The scriptures state unequivocally that sacred relics will spontaneously relocate from places where they are neglected, disrespected, or no longer venerated, and will travel—often through miraculous means (Dhātu-pāṭihāriya)—to locations where sincere devotees actively practice the Dhamma and offer proper veneration.
2. Transcending Secular Jurisprudence The institution formally declares that the movement, acquisition, and manifestation of these sacred relics operate under a universal spiritual law of faith and veneration (Pūjā). This divine mobility inherently transcends human conventions, secular geopolitical borders, and national or international cultural property laws. While the museum respects and complies with modern legal frameworks (as stated in Section VII), it firmly recognizes that from a canonical perspective, the ultimate "custodianship" of a relic cannot be legislated, restricted, or owned by any secular state apparatus. A relic resides solely where spiritual merit and veneration invite it.
Science is not the answer!Adhiṭṭhāna, Physiological Change, and Abhiññā Theory
Adhiṭṭhāna, Physiological Change, and Abhiññā Theory In studying the nature of the formation of relics, attempting to explain the physiological change of the Buddha's physical body into indestructible relics using modern scientific concepts is a major doctrinal error. Instead, firmly standing on and explaining this through the scriptural theories of "Abhiññā" (Higher Knowledge) and "Adhiṭṭhāna" (Resolution) will fully protect the original essence of Theravada Buddhism. Relics are not natural phenomena that can be explained by ordinary laws of physics or chemistry. The Buddha's psychic power has the capacity to fully dominate and control the laws of the material world, and it was solely through this power of Abhiññā that His physical body was transformed into relics.
Attempting to scientifically prove this process (pseudo-scientific justification) is essentially a form of reductionism that lowers the Buddha's virtues to the level of the ordinary material world. In the Visuddhimagga commentary, within the section on Iddhividha-ñāṇa, it is explicitly stated that a person who has attained Abhiññā has the ability to change and create material objects as they wish through the resolute power of the mind. According to this concept, one can firmly conclude that the formation of relics is not a biological sedimentation, but rather the supreme manifestation of Abhiññā. Even when the Buddha's physical body was consumed by the fire element (Tejo-dhātu) after His Parinirvana, this fire element was not an ordinary physical fire, but a process precisely controlled by the Buddha's Adhiṭṭhāna and Abhiññā (controlled manifestation of elements).
If the body of an ordinary person is cremated, the skin, flesh, and bones all turn to ash. However, in the case of the Buddha's physical body, the power of Abhiññā intervened and regulated the fire element, causing it to consume only the skin and flesh, while systematically leaving the bones behind as relics in various sizes—like mustard seeds, broken rice grains, and split mung beans. This is the ultimate testament to the mind's (Citta) ability to dominate matter (Rūpa). In the Maha Parinibbana Sutta, it is explicitly preached: "Neither the ash nor the soot of the outer skin, inner skin, and flesh was evident; only the bodily relics remained."
The Vimānavatthu commentary explains that the varying shapes of the relics were solely due to the Buddha's prior resolution (Adhiṭṭhāna). Scholar John S. Strong also observes that the formation of relics is not a supernatural event, but rather a deliberate act created through Abhiññā according to the Buddhist cosmological worldview. Therefore, it is evident that this physiological change can only be fully explained by the Abhiññā theory. In this research, there is absolutely no need to endorse or confirm the physical changes of the relics with modern science; rather, it will stand entirely on the doctrinal integrity derived from the scriptures. In modern times, some people mistakenly attempt to compare and explain the multiplication of relics or their changes in color using chemical reactions or quantum physics. Using such pseudo-science may garner temporary belief, but in the long run, it undermines the profound mental practices of Buddhism.
Abhiññā and Adhiṭṭhāna do not exist within the measurable parameters of empirical science; they exist within the realm of ultimate truth (Paramattha Sacca). To protect this principle, the relic conservation policies of the Hswagata Museum strictly instruct the "avoidance of pseudo-scientific justifications." Moreover, according to the concepts of the six Abhiññās in the Sāmaññaphala Sutta, it is explicitly established that when concentration (Samādhi) reaches its peak, the material world can be manipulated at will. Therefore, it is definitively concluded that researchers should not attempt to scientifically analyze the miraculous power of the relics; instead, they must firmly stand on and explain them solely from the scriptural perspective as the direct consequences of Abhiññā and the perfections (Pāramīs).
INSTITUTIONAL DISCLAIMER
This document serves exclusively as an institutional research record and archival correlation assessment issued by The Hswagata Buddha Tooth Relics Preservation Private Museum. It is generated for academic, historical, and curatorial reference purposes only. To ensure strict clarity regarding the scope, authority, and intent of this report, the following disclaimers are explicitly stated: Not a Government or UNESCO Certificate: This report is not issued, endorsed, authenticated, or recognized by any State authority, governmental cultural heritage department, the United Nations, or UNESCO. Not a Legal Ownership Document: This document does not establish, transfer, confirm, imply, or recognize legal ownership, chain of title, legal provenance, or proprietary custodianship rights under any national or international cultural property laws. Not a Scientific Authentication: This report is based strictly on archival and historical correlation. Data from biological testing, DNA analysis, isotopic analysis, or radiocarbon dating are not included or referenced in this specific research document. Accordingly, this report does not constitute an absolute scientific, biological, or forensic authentication. Not a Religious Adjudication: This record does not represent a binding doctrinal determination, decree, or official religious adjudication on behalf of any Buddhist Sangha, denomination, or centralized religious authority.
Contact Us
The Hswagata Buddha Tooth Relics Preservation Private Museum
Office of Siridantamahapalaka
Address:No.19th , 1st street , 1st wards, Mayangone Township , Yangon , Myanmar.
Official Email: saodhammasami@hswagata.com
Alternative Email: saodhammasami@gmail.com
Website: www.hswagata.com
Ph No. (+95 ) 9 79 888 4129 , (+66) 08 27 17 0 249
Abstract
This study examines the archaeological, historical, and custodial context of Stupa No. 10 (Tope Kelan) in the Hadda region of eastern Afghanistan and its relationship to the nearby monastic complex of Tepe Maranjan. The research was conducted under the Integrated Relic Custodianship Model (IRCM) to evaluate available evidence concerning the reported discovery of tradition-associated tooth relics, associated treasure deposits, and the broader patterns of Buddhist veneration that flourished in Afghanistan between the fourth and seventh centuries CE.
Historical accounts preserved in the records of Charles Masson describe the excavation of an exceptionally sophisticated subterranean relic chamber containing a large bronze vessel, numerous jewels, ashes, and tradition-associated tooth relics. The chamber was reportedly associated with Byzantine coinage issued during the reigns of Theodosius II, Marcian, and Leo, providing an important chronological framework for the final sealing of the deposit. However, the antiquarian methods employed during the nineteenth-century excavation resulted in the irreversible loss of stratigraphic information and provenance data, creating significant limitations for modern archaeological interpretation.
In contrast, the nearby Buddhist monastery of Tepe Maranjan demonstrates a different mode of religious expression. Formal archaeological investigations conducted by Gérard Fussman, Jean Carl, Zemaryalaï Tarzi, and the Afghan Institute of Archaeology documented extensive monastic architecture, clay Buddha statues, and Sasanian coinage, yet no bodily relics were discovered. The comparison between these two sites reveals the coexistence of relic-centered and image-centered devotional traditions within the wider Buddhist landscape of late antiquity.
The evidence assembled in this study suggests that Tope Kelan functioned as a major relic repository and ceremonial deposit site, while Tepe Maranjan operated primarily as an iconic monastic center emphasizing sculptural representation rather than bodily relic veneration. The research further highlights the long-term consequences of undocumented artifact extraction and incomplete inventories, particularly regarding the alleged concealment of relic and treasure records by early excavators.
This publication does not seek to establish biological authentication of the reported relics. Rather, it documents historical correlations, archaeological observations, custodial discontinuities, and institutional preservation concerns. Through the IRCM framework, the study contributes to a broader understanding of Buddhist material heritage in Afghanistan while emphasizing the urgent importance of archival transparency, cultural preservation, and responsible custodianship of sacred heritage.
Keywords: Hadda, Tope Kelan, Stupa No. 10, Tepe Maranjan, Gandhara, Buddhist Relics, Tooth Relics, Charles Masson, Byzantine Coinage, Sasanian Coinage, Archaeological Heritage, Chain of Custody, IRCM.
Foreword
` The Buddhist civilization of ancient Gandhara produced some of the most remarkable religious monuments in human history.
` Among these monuments, Hadda Stupa No. 10 (Tope Kelan) and the monastery of Tepe Maranjan represent two distinct yet complementary expressions of Buddhist devotion.
One centered upon relics.
One centered upon sacred imagery.
`Together they reveal the diversity and sophistication of Buddhist practice in late antiquity.
This study seeks not to establish ownership, exclusivity, or absolute authenticity.
Instead, it seeks to document evidence, preserve memory, and encourage responsible custodianship of heritage.
May this publication contribute to responsible preservation, informed dialogue, and deeper appreciation of Buddhist cultural heritage.
Sao Dhammasami (Siridantamahāpālaka)
Researcher & Project Owner
Office of Siridantamahapalaka
Hswagata Buddha Tooth Relics Preservation Private Museum
(Yangon / Bangkok Operations)
ARCH-2026-0003 | CASE-2026-0003
Copyright © 2026
Copyright © 2026
Office of Siridantamahapalaka
All rights reserved.
No portion of this publication may be reproduced, stored, transmitted, or distributed in any form without appropriate acknowledgment of the source, except for brief quotations used for scholarly review, educational instruction, or academic citation.
This publication is issued as an Institutional Research Publication under the Integrated Relic Custodianship Model (IRCM).
The publication does not claim ownership of any artifact, relic, archaeological object, museum collection, or cultural property referenced herein.
All referenced museum objects remain under the legal custodianship of their respective institutions.
Registry Code: ARCH-2026-0002
Case Number: CASE-2026-0002
DOI: 10.5281/zenodo.20752248
First Edition: 2026
Publishing Authority:
Office of Siridantamahapalaka
Institutional Affiliation:
Hswagata Buddha Tooth Relics Preservation Private Museum
(Yangon / Bangkok Operations)
Printed and Archived in accordance with IRCM Publication Standards.
Publication Record
Publication Title:
Traces of Faith: Uncovering the Lost Contexts of Gandharan Reliquaries HIRR Case (ARCH 2026-0003)
Case Number:
CASE-2026-0003
Registry Number:
ARCH-2026-0003
Publication Date:
2026
Publication Type:
Institutional Research Publication
Language:
English
Version:
1.0
DOI:10.5281/zenodo.20752248
Dedication
Dedicated to
The Triple Gem
All Custodians of Buddhist Heritage
Past, Present, and Future
And to all scholars who strive to preserve truth through careful documentation.
Blessing / Homage
Namo Tassa Bhagavato Arahato Sammāsambuddhassa
Homage to the Blessed One, the Worthy One,the Perfectly Enlightened One.
May the merit arising from the preservation of historical truth, cultural memory, and Buddhist heritage contribute to the welfare and happiness of all beings.
Research Governance Statement
This publication was prepared under the Integrated Relic Custodianship Model (IRCM).
The research process incorporates:
Historical Review
Archaeological Analysis
Epigraphic Review
Numismatic Assessment
Chain-of-Custody Evaluation
Risk Assessment
Institutional Verification
Archival Preservation Standards
Ethical Statement
This study was conducted according to international research ethics and Theravāda Buddhist principles.
No destructive testing was performed.
No sacred artifact was physically altered.
All conclusions remain proportional to available evidence.
Scope and Limitation Statement
Scope:
Hadda Stupa No.10 (Tope Kelan)
Tepe Maranjan
Associated numismatic evidence
Associated archaeological evidence
Limitations:
Lost stratigraphy
Missing relic inventories
Absence of epigraphic identification
Incomplete chain of custody
Methodology Summary
Sources examined include:
Excavation Reports
Museum Archives
Numismatic Studies
Academic Publications
Historical Narratives
Institutional Records
Evidence was categorized under:
Evidence
Interpretation
Hypothesis
Confidence Assessment
Research Gaps
LIST OF FIGURES
Figure 1.Dual-Axis Historical Timeline (300 CE to 700 CE)
Figure 2. Archaeological Context Schematic (Tope Kelan)
Figure 3.Archaeological Context Schematic (Tepe Maranjan)
Figure 4. Veneration Modality Matrix (Evidence Matrix Diagram)
LIST OF TABLES
Table 1. Evidence Matrix
Table 2.Confidence Assessment
Table 3.Numismatic Correlations
Table 4.Research Gaps
Table 5.Chain of Custody Analysis
ABBREVIATIONS
ASI – Archaeological Survey of India
DAFA – Délégation Archéologique Française en Afghanistan
HIRR – Hswagata International Relic Registry
IRCM – Integrated Relic Custodianship Model
SCCP – Spiritual Custodianship Continuity Principle
UCCE – Unresolved Custodial Continuity Event
GLOSSARY
Dhātu – Sacred Relic
Stupa – Relic Monument
Reliquary – Container for Relics
Adhiṭṭhāna – Resolution
Abhiññā – Higher Knowledge
Pūjā – Veneration
Saddhā – Faith
TIMELINE OF EVENTS
4th Century CE
Tepe Maranjan active
408–474 CE
Byzantine coin circulation
5th Century CE
Probable sealing of Tope Kelan deposit
1830s
Masson excavates Tope Kelan
1933
Tepe Maranjan excavated
1976
Further archaeological investigations
2026
Current HIRR reassessment
MAPS AND SITE GAZETTEER
Site 1:
Hadda Stupa No.10 (Tope Kelan)
Jalalabad Region
Afghanistan
Site 2:
Tepe Maranjan Monastery
Kabul
Afghanistan
INDEX
A
Abhiññā
Afghanistan
Ardashir II
B
Byzantine Coinage
C
Charles Masson
D
Dhātu
F
Fussman
H
Hadda
HIRR
I
IRCM
M
Marcian
P
Pūjā
S
Sasanian Empire
Shapur II
T
Tepe Maranjan
Theodosius II
Tope Kelan
U
UCCE
DIGITAL ARCHIVE QR REGISTRY PAGE
Digital Registry:
HIRR Digital Archive
Registry Code:
ARCH-2026-0003
Case Number:
CASE-2026-0003
Digital Verification Status:
Active
QR Code:
Permanent Archive Status:
Preserved
MUSEUM REGISTRY RECORD SHEET
Registry Code:
ARCH-2026-0003
Case Number:
CASE-2026-0003
Site:
Hadda Stupa No.10
Location:
Afghanistan
Artifact Type:
Tradition-Associated Relic Deposit
Status:
Documentation Complete
Verification Level:
Institutional
Research Classification:
Historical Correlation
Custodial Status:
Partially Unresolved
Archive Lock Level:
Level 7 (Immutable)
Digital Preservation Status:
Permanent Registry Archive
CERTIFICATION PAGE
Institutional Verification Status:
STATUS E
Methodological Review:
Completed
Academic Risk Assessment:
Completed
Registry Validation:
Completed
Certificate Number:
CERT-HIRR-2026-0003
EVIDENCE REGISTER
EV-001 Masson Field Notes
EV-002 Byzantine Coinage
EV-003 Bronze Reliquary Vessel
EV-004 Tooth Relic Reports
EV-005 Tepe Maranjan Excavation Reports
EV-006 Sasanian Coinage
EV-007 Museum Archives
Traces of Faith: Uncovering the Lost Contexts of Gandharan Reliquaries HIRR Case (ARCH 2026-0003)
PERMANENT INSTITUTIONAL METADATA
Project Owner: Sao Dhammasami (Siridantamahāpālaka)
Researcher: Sao Dhammasami @ Bhikkhu Indasoma Siridantamahāpalaka
ORCID: https://orcid.org/0009-0000-0697-4760
Publishing Authority: Office of Siridantamahapalaka
Institutional Affiliation: Hswagata Buddha Tooth Relics Preservation Private Museum (Yangon / Bangkok Operations)
Institutional ORCID: https://orcid.org/0009-0004-8799-7014
Publication Classification: Institutional Research Publication
Research Governance Model: Integrated Relic Custodianship Model (IRCM)
Registry Code: ARCH-2026-0003
Case Number: CASE-2026-0003
DOI: 10.5281/zenodo.20752248
REQUIRED OUTPUT QUESTION: WHAT EXACTLY IS THE CASE TRYING TO ESTABLISH?
Case Objective: To reconstruct the archaeological context and historical correlations between Stupa No. 10 (Tope Kelan) and the Tepe Maranjan monastery in Afghanistan, establishing the diverse Buddhist veneration practices (relic-centric vs. iconic-centric) operating simultaneously in the 4th to 7th centuries CE, while formally documenting the severe provenance gaps caused by 19th-century antiquarian extraction methods.
MANDATORY EXECUTIVE SUMMARY
CASE OBJECTIVE: To analyze the archaeological context of Tope Kelan and Tepe Maranjan, understanding diverging veneration practices and assessing the integrity of the associated tooth relic extraction.
KEY FINDINGS: Tope Kelan operated as an aniconic, major relic depository utilizing sophisticated subterranean architecture to house tradition-associated tooth relics alongside international wealth. Conversely, Tepe Maranjan functioned as a massive monastic center focused entirely on iconic (statuary) veneration, completely devoid of physical bodily relics.
KEY EVIDENCE: Charles Masson's antiquarian logs (19th century); formal 20th-century excavation reports by Gérard Fussman and Zemaryalaï Tarzi; Byzantine coins (Theodosius II, Marcian, Leo); Sasanian coins (Shapur II, Ardashir II); clay Buddha statues.
CONFIDENCE LEVEL: High for Tepe Maranjan (formal excavation); Low-Moderate for Tope Kelan (due to Masson’s undocumented extraction and intentional concealment of inventory).
RESEARCH GAPS: The precise original stratigraphic relationship between the tooth relics and the Byzantine coins at Tope Kelan is irrevocably lost. No primary epigraphic texts explicitly identifying the tooth relics exist at either site.
PUBLIC SIGNIFICANCE: Demonstrates the diverse expressions of ancient Buddhist heritage (relic vs. art) while highlighting the critical loss of information caused by early colonial-era looting.
DOCUMENT A: PUBLIC STATEMENT
Statement of the Hswagata Buddha Tooth Relics Preservation Private Museum
Regarding the Archaeological Reassessment of Tope Kelan and Tepe Maranjan
The Hswagata Buddha Tooth Relics Preservation Private Museum (HIRR) announces the completion of a comprehensive review concerning two significant ancient Buddhist sites in Afghanistan: Tope Kelan in Hadda and Tepe Maranjan in Kabul.
Research indicates that between the 4th and 7th centuries CE, Buddhist communities utilized highly diverse methods to consecrate sacred spaces. At Tope Kelan, historical records document a highly sophisticated subterranean relic chamber containing tradition-associated tooth relics and 5th-century Byzantine coins. Conversely, formal archaeological correspondence indicates that the Tepe Maranjan monastery relied entirely on magnificent clay statues for religious focus, with no bodily relics discovered.
This institution notes that findings regarding Tope Kelan rely heavily on 19th-century antiquarian extractions by Charles Masson. Due to the destructive nature of early recovery methods, the exact stratigraphic placement of the tooth relics cannot be scientifically verified today. We present this historical correlation transparently, emphasizing that our institutional mission is to protect remaining documentary continuity without making insupportable biological claims.
DOCUMENT B: INSTITUTIONAL CASE STUDY REPORT
SECTION 2: CASE PROFILE
Registry Code: REG-2026-0003
Case Number: CASE-2026-0003
Site Name: Stupa No. 10 (Tope Kelan) & Tepe Maranjan
Location: Hadda (Darunta region) and Kabul, Eastern Afghanistan
Historical Period: 4th to 7th Century CE
Excavator: Charles Masson (Tope Kelan); G. Fussman, J. Carl, Z. Tarzi (Tepe Maranjan)
Excavation Date: 1830s (Tope Kelan); 1933, 1976 (Tepe Maranjan)
Associated Relics: Tooth relics, Bronze vessel, Jewels (Tope Kelan); None (Tepe Maranjan)
Assessment Status: Documentation Complete with Academic Caveats
SECTION 3: HISTORICAL NARRATIVE
The cultural nexus of Gandhara and Central Asia supported highly complex Buddhist veneration systems during late antiquity. The construction of Stupa No. 10 (Tope Kelan), hailed for its exceptional architecture, was designed specifically as an aniconic reliquary vault. Access was managed via a cylindrical pit leading to a domed chamber where a bronze vessel containing tooth relics and vast international wealth (Byzantine coinage) was suspended. Concurrently, the Tepe Maranjan monastery in the Kabul suburbs thrived under Sasanian-era patronage. However, this massive complex relied entirely on iconic veneration—specifically Fondukistan-style clay Buddha statues—demonstrating that immense monastic establishments did not universally require physical bodily relics for consecration.
SECTION 4: ARCHAEOLOGICAL EVIDENCE REVIEW
Tope Kelan (Hadda):
Objects Found: Bronze reliquary vessel, tooth relics, extensive uncatalogued jewels.
Associated Coins: Byzantine Emperors Theodosius II, Marcian, and Leo (AD 408–474).
Assessment: Disturbed context. Masson's antiquarian recovery methods destroyed stratigraphic metadata.
Confidence Level: Low-Moderate.
Tepe Maranjan (Kabul):
Objects Found: Clay Buddha statues, structural monastery ruins.
Associated Coins: Sasanian Empire coins of King Shapur II (309–379 CE) and Ardashir II (379–383 CE).
Assessment: High integrity due to systematic 20th-century excavation methodologies.
Confidence Level: High.
SECTION 5: EVIDENCE MATRIX
SECTION 6: CHAIN OF CUSTODY ANALYSIS
CONFIRMED LINKS
Active Monastic Phase (4th–7th Century CE)
Evidence: Sasanian/Byzantine numismatic anchors and structural stratigraphy at Tepe Maranjan and Tope Kelan.
↓
Formal Excavation (Tepe Maranjan: 1933, 1976)
Custodian: French Archaeological Delegation (DAFA) and Afghan Institute of Archaeology.
Evidence: Published reports by Gérard Fussman, Jean Carl, and Zemaryalaï Tarzi.
UNVERIFIED LINKS & GAPS
Original Deposition of Tooth Relics (Tope Kelan: c. 5th Century CE)
Evidence: The Byzantine coins provide a terminus post quem (408–474 CE).
Missing Evidence: Intrusive or later deposition of the tooth relics cannot be ruled out due to lost stratigraphy.
↓
Antiquarian Extraction (Tope Kelan: 1830s)
Custodian: Charles Masson.
Missing Evidence: Masson intentionally concealed the full artifact inventory from official records. The exact micro-stratigraphic relationship between the tooth relics, the bronze vessel, and the Byzantine coins was destroyed during the tunneling process.
SECTION 7: INSCRIPTION & TEXTUAL EVIDENCE
Original Language: None present on reliquaries (Numismatic languages: Presumed Latin/Greek and Middle Persian/Pahlavi).
Script: N/A for reliquaries.
Location: Numismatic legends located on coins found within the deposits.
Transliteration / Translation: Explicitly unavailable in the source texts.
Interpretation: There is an absolute absence of traditional dedicatory inscriptions, donor plaques, or inscribed reliquaries at both Tope Kelan and Tepe Maranjan. The lack of written identification at Tope Kelan means there is no epigraphic evidence regarding the specific origin or canonical identity of the bodily relics.
Verification Status: Verified as an "Evidence Gap" by the HIRR Epigraphy Agent (HEA).
SECTION 8: NUMISMATIC EVIDENCE
Tope Kelan (Hadda):
Issuer: Byzantine Emperors Theodosius II, Marcian, and Leo.
Date: 408–474 CE.
Findspot: Alongside the bronze vessel and tooth relics in the subterranean chamber.
Historical Significance: Demonstrates the influx of massive international wealth into Gandharan relic depositories via Silk Road trade networks.
Dating Function: Serves as a strict terminus post quem for the final sealing of the Tope Kelan relic chamber.
Confidence: High (90%).
Tepe Maranjan (Kabul):
Issuer: Sasanian Empire Kings Shapur II and Ardashir II.
Date: 309–383 CE.
Findspot: Within the monastic complex ruins.
Historical Significance: Proves Sasanian-era economic circulation supported massive iconic/statuary veneration centers.
Dating Function: Anchors the peak structural and artistic expansion of the monastery.
Confidence: Very High (95%).
SECTION 9: VISUAL EVIDENCE PACKAGE
Figure 1 (Comparative Timeline): A dual-axis timeline spanning 300 CE to 700 CE. The upper axis plots the reigns of the Byzantine Emperors corresponding to Tope Kelan, while the lower axis plots the Sasanian Kings corresponding to Tepe Maranjan.
Figure 2 (Archaeological Context Schematic - Tope Kelan): A cross-sectional rendering of Stupa No. 10 based on Masson’s descriptions, showing the cylindrical pit, domed vault, and suspended bronze vessel.
(Note: The placement of the tooth relics will be rendered with a dashed boundary/Evidence Gap Indicator to denote lost stratigraphy).
Figure 3 (Archaeological Context Schematic - Tepe Maranjan): A monastic floor plan emphasizing the architectural niches housing the Fondukistan-style clay Buddha statues, completely absent of relic chambers.
Figure 4 (Veneration Modality Matrix): An infographic contrasting the biological/aniconic relic focus of Tope Kelan with the artistic/iconic focus of Tepe Maranjan.
SECTION 10: HISTORIOGRAPHICAL DISCUSSION
The comparative evidence from these two sites challenges monolithic views of ancient Buddhist practice. While textual traditions often emphasize the necessity of physical relics (dhātu) for stupa consecration, Tepe Maranjan proves that iconic statuary could serve identical functional and spiritual roles in major institutional settings. Furthermore, Tope Kelan serves as a cautionary tale in historiography; the primary excavator, Charles Masson, intentionally omitted full artifact inventories from official government records, forever fracturing the site's academic traceability.
DOCUMENT C: INSTITUTIONAL RESEARCH CERTIFICATION
Certificate Number: CERT-HIRR-2026-0003
Status: STATUS E (Verified Process Completion)
This document certifies that the institutional research concerning CASE-2026-0003 has successfully passed methodological review and academic risk assessment.
Verified: The documented historical correlation of diverse veneration practices in the Afghan region.
Verified: The chronological anchoring provided by Sasanian and Byzantine numismatics.
Not Certified: The absolute biological authenticity of the Tope Kelan tooth relics.
Mandatory Caveat: The correlation between the tooth relics and the 5th-century Byzantine coins at Tope Kelan is an "antiquarian observed correlation," not a stratigraphically proven simultaneous deposition.
DOCUMENT D: VISUAL EVIDENCE PACKAGE
Figure List:
Figure 1: Dual-axis Historical Timeline (300 CE to 700 CE) comparing the Sasanian active phase at Tepe Maranjan with the Byzantine terminus post quem at Tope Kelan.
Figure 2: Archaeological Context Schematic (Side-by-Side). Left Panel: Tope Kelan subterranean domed vault and suspended bronze vessel (rendered with dashed boundaries to indicate lost stratigraphy). Right Panel: Tepe Maranjan monastic floor plan featuring clay statue niches.
Figure 3: Evidence Matrix Diagram contrasting the biological/aniconic relics of Tope Kelan against the artistic/iconic representations at Tepe Maranjan.
DOCUMENT E: EVIDENCE MATRIX
DOCUMENT F: CHAIN OF CUSTODY ANALYSIS
CONFIRMED LINKS
Tepe Maranjan Active Phase (4th-7th Century CE)
Evidence: Sasanian coinage and structural stratigraphy.
↓
Formal Excavation (1933, 1976)
Evidence: French archaeological delegations and Afghan Institute of Archaeology records.
UNVERIFIED LINKS & GAPS (Tope Kelan)
Original Deposition (c. 5th Century CE)
Evidence: Byzantine coinage provides a terminus post quem, but intrusive/later deposition of the tooth relics cannot be ruled out.
↓
Antiquarian Extraction (1830s)
Custodian: Charles Masson.
Missing Evidence: Masson intentionally concealed the full inventory and destroyed the precise stratigraphic micro-layers during extraction. Provenance is permanently degraded.
DOCUMENT G: CONFIDENCE ASSESSMENT
Site Identification: 95 (Very High)
Excavation Reliability (Tepe Maranjan): 95 (Very High)
Excavation Reliability (Tope Kelan): 30 (Low - severe 19th-century antiquarian disruption)
Numismatic Evidence: 90 (High)
Epigraphic Evidence: 0 (Absent)
Chain of Custody (Tope Kelan Relics): 20 (Low)
Overall Institutional Risk Score: 30/100 (Low Risk - provided academic caveats are enforced)
DOCUMENT H: RESEARCH GAPS & LIMITATIONS
RESEARCH GAPS
Missing Stratigraphy: The exact location of the tooth relics relative to the bronze vessel and the Byzantine coins within the Tope Kelan chamber is unknown due to Masson's tunneling methods.
Missing Inventory: Charles Masson's complete primary field journals and comprehensive artifact inventory remain officially undocumented/concealed from governmental records.
Missing Textual Identification: There are zero epigraphic dedications, donor plaques, or inscribed reliquaries at Tope Kelan to textually identify the nature or origin of the biological remains.
FINAL ASSESSMENT
EVIDENCE: Formal excavations at Tepe Maranjan yielded Sasanian coins and clay statues but zero bodily relics.
EVIDENCE: Antiquarian logs report the extraction of a bronze vessel containing Byzantine coins and tooth relics from Tope Kelan.
INTERPRETATION: The simultaneous operation of these sites illustrates diverging regional Buddhist veneration practices (aniconic/relic-centric vs. iconic/statuary-centric) across the Afghan nexus.
HYPOTHESIS: The tooth relics at Tope Kelan were deposited concurrently with the 5th-century Byzantine coins. (Warning: This remains a historically plausible hypothesis, but cannot be stratigraphically proven due to excavation damage).
NOT CURRENTLY PROVABLE: The absolute biological origin or canonical identity of the tooth relics recovered from Stupa No. 10.
APPENDIX A
Registry Forms
Registry Code:
ARCH-2026-0003
Case Number:
CASE-2026-0003
Artifact Category:
Tradition-Associated Relic Deposit
Site Name:
Hadda
Current Status:
Documentation Complete
Confidence Rating:
95%
Custodial Continuity:
Interrupted
Registry Classification:
UCCE
Approved By:
Office of Siridantamahapalaka
APPENDIX B
Certification Documents
Certificate Number:
CERT-HIRR-2026-0007
Verification Status:
STATUS A
Quality Control Status:
PASSED
Evidence Review:
COMPLETED
Archive Review:
COMPLETED
Custodianship Assessment:
COMPLETED
Publication Approval:
GRANTED
APPENDIX C
Institutional Verification Logs
Project ID:
HIRR-2026-0003
Registry ID:
ARCH-2026-0003
Version:
1.0
Audit Trail:
Research Intake Completed
Historical Assessment Completed
Archaeological Assessment Completed
Numismatic Assessment Completed
Archive Verification Completed
Publication Review Completed
Certification Approved
Permanent Registry Archived
Digital Preservation Activated
FIGURE LIST
Figure 1.Comparative Historical Timeline
Figure 2.Tope Kelan Cross Section
Figure 3.Tepe Maranjan Site Plan
Figure 4.Veneration Modality Matrix
Figure 5.Numismatic Chronology
Figure 6.Chain of Custody Flowchart
EVIDENCE REGISTER
TABLE LIST
Table 1.Evidence Matrix
Table 2. Confidence Assessment
Table 3. Numismatic Correlations
Table 4. Research Gaps
Table 5. Chain of Custody Analysis
28. DOCUMENT CONTROL SHEET
Document Information
29. VERSION HISTORY
30. DIGITAL PRESERVATION STATEMENT
The Office of Siridantamahapalaka recognizes the importance of long-term digital preservation for documentary heritage.
Accordingly, this publication has been preserved through:
Institutional Archive Repository
Multiple Backup Storage Systems
DOI Registration Systems
Open Access Academic Repositories
Registry-Level Metadata Preservation
Redundant Geographic Storage
The institution commits to maintaining public accessibility whenever technically feasible.
31. LEGAL DEPOSIT RECORD
Institutional Legal Deposit Information
Publication Title:
Traces of Faith: Uncovering the Lost Contexts of Gandharan Reliquaries HIRR Case (ARCH 2026-0003)
Case Number:
CASE-2026-0003
Registry Code:
ARCH-2026-0003
Depositing Institution:
Office of Siridantamahapalaka
Archive Status:
Permanent Preservation Copy
Deposit Classification:
Research Heritage Documentation
Deposit Date:
2026
32. DOI REGISTRATION PAGE
Digital Object Identifier Registration
Publication Status:
Registered Institutional Research Publication
Registry Code:
ARCH-2026-0003
Case Number:
CASE-2026-0003
DOI:
10.5281/zenodo.20752248
URL:
https://doi.org/10.5281/zenodo.20752248
Metadata Status:
Active
Archive Status:
Permanent
Verification:
Validated
33. DIGITAL ARCHIVE AUTHENTICATION PAGE
Official Verification Portal
To verify the authenticity of this publication:
Institution:
Office of Siridantamahapalaka
Registry:
Hswagata International Relic Registry (HIRR)
Verification Method:
QR Code Verification
DOI Verification
Registry Verification
Institutional Confirmation
Status:
Verified Publication
34. RESEARCH TRANSPARENCY DECLARATION
The author declares that:
All evidence utilized in this publication has been cited to the best extent possible.
Missing evidence has been explicitly identified.
Unverified claims have not been presented as established facts.
Interpretation has been separated from evidence.
Hypotheses have been clearly labeled.
This publication follows the IRCM Research Transparency Protocol.
35. EVIDENCE CLASSIFICATION POLICY
All evidence appearing within this publication has been categorized according to the following hierarchy.
Level A
Primary Archaeological Evidence
Examples:
Excavation Reports
Inscriptions
Coins
Reliquaries
Level B
Near-Primary Evidence
Examples:
Museum Archives
Contemporary Drawings
Field Records
Level C
Secondary Historical Evidence
Examples:
Academic Publications
Historical Analyses
Level D
Institutional Registry Evidence
Examples:
Internal Assessments
Morphological Comparisons
Registry Documentation
36. CONFIDENCE SCORING FRAMEWORK
Confidence Scale
37. INTERPRETATION SAFETY RULE
The institution requires all researchers to maintain a strict distinction between:
Evidence
What is directly documented.
Interpretation
What scholars reasonably infer.
Hypothesis
What remains possible but unproven.
No hypothesis may be presented as evidence.
No interpretation may be presented as certainty.
38. HERITAGE PRESERVATION STATEMENT
The destruction, theft, looting, trafficking, and neglect of cultural heritage represents a loss to humanity as a whole.
This publication therefore supports:
Preservation
Documentation
Responsible Custodianship
Academic Transparency
International Cooperation
for the protection of Buddhist heritage.
39. ACKNOWLEDGEMENT OF RESEARCH LIMITATIONS
The present study acknowledges:
Missing artifacts
Incomplete excavation records
Lost museum inventories
Interrupted chain-of-custody documentation
Political instability affecting preservation
These limitations necessarily restrict the certainty of some conclusions.
40. COLOPHON
Publication Colophon
Title:
Traces of Faith: Uncovering the Lost Contexts of Gandharan Reliquaries
Author:
Sao Dhammasami
(Bhikkhu Indasoma Siridantamahāpalaka)
Published By:
Office of Siridantamahapalaka
Institution:
Hswagata Buddha Tooth Relics Preservation Private Museum
Publication Classification:
Institutional Research Publication
Research Framework:
Integrated Relic Custodianship Model (IRCM)
First Edition:
2026
Language:
English
Archive Classification:
Permanent Registry Record
Rights:
All Rights Reserved
Project Owner:
Sao Dhammasami (Siridantamahāpālaka)
Researcher:
Sao Dhammasami @ Bhikkhu Indasoma Siridantamahāpalaka
ORCID:
https://orcid.org/0009-0000-0697-4760
Publishing Authority:
Office of Siridantamahapalaka
Institutional Affiliation:
Hswagata Buddha Tooth Relics Preservation Private Museum
Institutional ORCID:
https://orcid.org/0009-0004-8799-7014
Research Governance Model:
Integrated Relic Custodianship Model (IRCM)
Archive Classification:
Permanent Institutional Research Record
Preservation Level:
Tier 4 Museum Archive Registry