1. Narrative: a museum born from faith, research, and crisis
The Hswagata Buddha Tooth Relics Preservation Museum in Myanmar was founded by Bhikkhu Indasoma (Sao Dhammasami) as a centre for preserving, studying, and sharing Buddha tooth relics and related artefacts. Within the wider project Custodians of the Buddha’s Sacred Relics, the museum appears as both:
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a devotional space, where relics are venerated and worshipped; and
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a research institution, which publishes books, an Annual Magazine, and detailed case studies on stupa sites, museum collections, and questions of authenticity.
One key object is a broken front tooth relic, preserved together with a silver reliquary and other artefacts. The text explains that Hswagata’s preservation of this relic allows both scholars and practitioners to “engage with this invaluable piece of Buddhist heritage”, and that for followers it is a tangible symbol of anicca (impermanence) and “spiritual continuity” across centuries.
The museum also organised high-profile exhibitions. During the 136th anniversary of Mahachulalongkornrajavidyalaya University (MCU) in Thailand, Hswagata was invited to display Buddha’s tooth relics at the main conference hall. The narrative describes this as a historic moment “at the intersection of science and spirituality”, following international cooperation and the sharing of scientific test data with MCU.
Hswagata positions itself publicly with press releases and reports. In one case, the museum sent a detailed DNA-confirmation report on its relics to the State Sangha Maha Nayaka Committee and the Ministry of Religious Affairs, emphasising accountability and transparency. It also issues joint press releases when entering partnerships with international temples and NGOs.
At the same time, the museum faced a serious credibility crisis. Two men came to Hswagata carrying letters which claimed to be from the offices of King Charles III and Princess Alexandra, stating that relics linked to Hswagata had been scientifically tested and confirmed as authentic. Trusting their apparent sincerity, the founder printed the letters in the museum’s Annual Magazine, which he had tried to build as a credible research platform.
Later, an AP News reporter and Buckingham Palace’s own spokesperson confirmed that the letters were forgeries; the Palace had never authorised any tests. The founder describes this as a deep personal and institutional shock: “Two men had walked into my museum … and lied to my face, abusing my trust, exploiting my honesty, and tarnishing the integrity of a sacred mission.”
From this betrayal, the museum drew concrete lessons. The founder resolved to:
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establish strict verification protocols before publicising findings,
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collaborate only with certified labs and accredited scholars,
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document every source and identity, and
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build a transparent scholarly network where “truth can be tested by both faith and science.”
Hswagata is also active in creating and sharing copied relics. Under the leadership of the founder and co-founder Ashin Indaka, the museum supervised the crafting and consecration of twenty replicas each of several sacred tooth relics (Buddha, Sāriputta, Mahāmoggallāna), in response to devotees’ requests to venerate them. This was done with formal approval and “utmost respect and adherence to traditional and ethical practices”, as an act of compassionate sharing of sacred heritage.
Finally, the museum has signed Memoranda of Understanding (MoUs) with international partners such as Nirvana Temple in Congo and the Khettarama Social Service Foundation in Sri Lanka. These MoUs include commitments to education, social service, youth empowerment, peace activities, and explicit adherence to Hswagata’s “15 principles” of ethical relic preservation.
So, Hswagata stands as a hybrid institution: devotional, scholarly, global, and tested by conflict.
2. Buddhist lens: devotion, anicca, and right view in a museum setting
From a Buddhist doctrinal perspective, the Hswagata Museum demonstrates how a modern institution can still be rooted in Dhamma and saddhā.
Relics as symbols, not idols. The broken front tooth relic is interpreted as a symbol of impermanence and continuity: it shows that even the Buddha’s body was subject to decay, yet the Dhamma journey continues. This connects directly to core teachings on anicca, dukkha and anattā. Displaying such a relic in a museum context can therefore function as a Buddhānussati practice: visitors reflect on the Buddha’s life, his passing, and their own mortality.
Right view and critical faith. The forged-letter scandal is read by the founder in light of the Kālāma Sutta: one should not believe claims just because they come from “respected teachers” or appear in official-looking documents, but should test whether they are skilful, blameless, and lead to welfare. This reaffirms a Theravāda model of faith: saddhā must be combined with paññā (wisdom) and careful investigation.
Ethical sharing of relics. The creation of tooth-rellic replicas in response to devotees’ wishes is explicitly framed as an act of compassion and non-attachment. The founders approve the copying process so that more people can venerate the Buddha and great disciples, but insist that it be done respectfully and ethically. In doctrinal terms, this balances the danger of clinging to “my relics” with the duty to spread merit and inspiration.
Dhamma-based principles. Although the 15 principles of Hswagata are not fully reproduced in the excerpt, they are acknowledged in MoUs as guiding values for all partnerships. Given the surrounding text, these likely include honesty (sacca), non-harming (ahiṃsā), non-greed, and service to the sāsana.
In this way, the museum becomes a space where Buddhist virtues are institutionalised: not only taught in talks, but embedded as rules and procedures.
3. Peace Studies lens: museum as a peaceful heritage hub
Through a Peace Studies lens, the Hswagata Museum functions as a peaceful contact zone where religious devotion, cross-cultural dialogue, and conflict transformation meet.
Educational, non-violent sharing of heritage. Exhibitions like the MCU anniversary display bring relics to diverse audiences in an academic setting, encouraging respectful dialogue between monks, students, scientists, and lay visitors. This supports positive peace by building knowledge, empathy, and shared wonder instead of rivalry and ignorance.
Transforming conflict into learning. The forged-letter episode is a clear case of attempted manipulation and symbolic violence against the museum’s integrity. Instead of responding with revenge, the founder responds with:
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public clarification,
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self-criticism, and
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concrete reforms (verification protocols, stricter collaboration rules).
This is classic peacebuilding behaviour: using a crisis to strengthen structures that support truth and trust. It also reduces the likelihood that future conflicts will escalate, because procedures become clearer and more robust.
Building networks as peace infrastructure. The MoUs with Nirvana Temple (Congo) and Khettarama Foundation (Sri Lanka) explicitly include youth empowerment, environmental conservation, counseling, and programs for vulnerable groups. These are activities usually associated with peaceful social development, not only religious worship. Through these partnerships, relics become a symbolic centre for a much wider peace-oriented network.
Thus, the museum is not just storing objects; it is actively generating peace capital: stories, relationships, and educational projects that encourage non-violence, compassion, and cooperation.
4. Governance and SDGs: Hswagata as an institutional model
From a governance perspective, the Hswagata Museum is a laboratory for SDG-aligned relic custodianship.
Transparency and accountability (SDG 16).
After the forgery incident, Hswagata commits to strict verification, documentation of sources, and collaboration only with accredited labs and scholars. It also sends DNA reports to state religious authorities and issues multilingual press releases, showing a concern for public accountability. These practices directly support SDG 16.6 (effective, accountable institutions) and 16.10 (public access to information).
Institutional principles and MoUs (SDG 16 & 17).
The MoUs with Nirvana Temple and Khettarama Foundation:
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formalise roles and responsibilities,
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commit to peaceful, consultative dispute resolution under Myanmar law,
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and bind partners to Hswagata’s 15 ethical principles.
This is a strong example of rule-based cooperation in religious heritage, matching SDG 17’s emphasis on partnerships and SDG 16’s interest in peaceful conflict resolution.
Professional museum practice (SDG 11).
Hswagata combines:
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cataloguing and research (the Volume 1 book reads like a museum catalogue of stupas, reliquaries, and historical debates),
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controlled copying of relics under ethical conditions,
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and outreach through exhibitions and magazines.
This matches SDG 11.4, which calls for strengthening efforts to protect and safeguard cultural and natural heritage. Hswagata shows how a Buddhist museum can be both devout and professionally responsible.
Risk management and learning from error.
By openly acknowledging error (printing forged letters) and publicly explaining reforms, Hswagata models reflexive governance: institutions can admit mistakes, correct them, and become more trustworthy. In relic politics, where secrecy and denial often escalate conflict, this openness is a notable innovation.
