BUDDHIST GODS AND GODDESSES: AVALOKITESVARA, HARATI AND PROTECTOR DEITIES

BUDDHIST GODS AND GODDESSES

AvalokiteshvaraIn addition to following the teachings of Buddha, most Buddhists also recognize various gods and demons, many of which take on different forms. Many Buddhist also recognize Hindu gods, Taoist gods, local deities partly out of respect and partly so as not to offend them. Belief in these gods somewhat goes against Buddha’s teachings. The Buddha did not claim to be of divine origin nor did he claim revelations from heaven or meditate or pray a higher being.

Like the gods of ancient Greece, the gods of Buddhism reside in the heavens and lead lives of immense worldly pleasure. Unlike their Greek counterparts, however, they are without exception mortal, and at the end of a very long life they are invariably reborn lower in the cosmic scale. [Source: “Buddhism: The ‘Imported’ Tradition” from the “The Spirits of Chinese Religion,” by Stephen F. Teiser; Asia for Educators, Columbia University afe.easia.columbia]

The Buddhist pantheon of gods is derived mainly from Hinduism, Indian folk religions, and local religions where Buddhism took root. In many cases characteristics of gods from different faiths are merged into a single god. A Buddhist god, for example, may have been derived from Hindu god and given characteristics of a local spirit. Moreover, the gods are intended to show the many sides of enlightenment: it has wrathful, vengeful sides as well as its peaceful and beneficent side.

The Buddha himself had little to say about god. He did not suggest that a god was responsible for the creation of the universe or of humanity. In later years, schools such as Mahayana Buddhism elevated the Buddha to a godlike status. In some instances, the word "buddha" is used in a similar way to "god." The Buddha's message was about enduring the suffering in the world if they put a lid on their desires not seeking salvation in the afterlife.

Websites and Resources on Buddhism: Buddha Net buddhanet.net/e-learning/basic-guide ; Internet Sacred Texts Archive sacred-texts.com/bud/index ; Introduction to Buddhism webspace.ship.edu/cgboer/buddhaintro ; Early Buddhist texts, translations, and parallels, SuttaCentral suttacentral.net ; East Asian Buddhist Studies: A Reference Guide, UCLA web.archive.org ; View on Buddhism viewonbuddhism.org ; Tricycle: The Buddhist Review tricycle.org ; BBC - Religion: Buddhism bbc.co.uk/religion; Buddhist Art: Buddhist Symbols viewonbuddhism.org/general_symbols_buddhism ; Wikipedia article on Buddhist Art Wikipedia ; Asian Art at the British Museum britishmuseum.org; Buddhism and Buddhist Art at the Metropolitan Museum of Art metmuseum.org ; Buddhist Art Huntington Archives Buddhist Art dsal.uchicago.edu/huntington ; Buddhist Art Resources academicinfo.net/buddhismart ; Buddhist Art, Smithsonian freersackler.si.edu ; Asia Society Museum asiasocietymuseum.org

Worship of Buddhist Gods

Gods, angels, or celestial beings are sometimes referred to as “devas”, derived from the old Sanskrit “div” , meaning brightness. Hindus use the word to describe their gods. For Buddhists, describing devas as gods is not completely accurate. They are seen more as beings that are neither human or animal but are regarded as above human. All devas were humans at one time and may become humans again.

In many cases the worship of spirits and gods by Buddhist is seen as kind of an everyday matter, incorporating animist beliefs that predate the emergence of Buddhism. One Burmese man told National Geographic, "Buddhism is concerned with the hereafter; we placate and propitiate the nats in this world."

According to the New Catholic Encyclopedia: In its early centuries, Buddhism became mixed with the worship of deities (deva), and snakes (naga), and the Hindu god Shiva's consort (Devi, Durga, Kalī, Śakti), who was confused with Tara, Avalokita's consort. This erotic mysticism was further compounded with Tantrism, a magic ritual of spells, diagrams, sorcery, erotics, and temple prostitution borrowed from China. [Source: A. S. Rosso,; Jones, C. B.New Catholic Encyclopedia, Encyclopedia.com]

No Creator God in Buddhism

Buddhists do not believe in God as a creator and sustainer of the universe. The Buddha once said that the notion of a single Creator God began as a rumor invented by Brahma, one of the three most important Hindu gods. He said: "Now there comes a time when this world begins to evolve, and then the World of Brahma appears, but is empty." Buddha said, "And some being, whether because his allotted span is past or because his merit is exhausted, quits his body in the world of Radiance and is born in the empty World of Brahma, where he dwells for a long time. Now, because he has been so long alone he begins to feel dissatisfaction and longing, and he wishes that other beings might come and live with him. And indeed soon other beings quit their bodies in the World of Radiance to keep him company in the World of Brahma. Then the being who was first born thinks: "I am Brahma, the mighty Brahma, the Conqueror, the Unconquered, the All-seeing, the Lord, the Maker, the Creator, the Supreme Chief, the Disposer, the Controller, the Father of all that is or is to be. I have created all these beings, for I merely wished that they might be and they have come here! And the other beings...think the same, because he was born first and they later."

Sanskrit scholar R.P. Hayes wrote: “The Buddha pointed out that no God or priest nor any other kind of being has the power to interfere in the working out of someone else's Kamma. Buddhism, therefore, teaches the individual to take full responsibility for themselves. For example, if you want to be wealthy then be trustworthy, diligent and frugal, or if you want to live in a heaven realm then always be kind to others. There is no God to ask favours from, or to put it another way, there is no corruption possible in the workings of Kamma. [Source: R.P. Hayes, Buddhist Society of Western Australia, Buddha Sasana =|=]

“Do Buddhists believe that a Supreme Being created the universe? Buddhists would first ask which universe do you mean? This present universe, from the moment of the 'big bang' up to now, is but one among countless millions in Buddhist cosmology. The Buddha gave an estimate of the age of a single universe-cycle of around 37,000 million years which is quite plausible when compared to modern astrophysics. After one universe- cycle ends another begins, again and again, according to impersonal law. A Creator God is redundant in this scheme. =|=

“No being is a Supreme Saviour, according to the Buddha, because whether God, human, animal or whatever, all are subject to the Law of Kamma. Even the Buddha had no power to save. He could only point out the Truth so that the wise could see it for themselves. Everyone must take responsibility for their own future well being, and it is dangerous to give that responsibility to another. =|=

Downplaying Supernatural Gods in Buddhism

The Buddha was neither a deity nor a prophet, but a man who has awakened from ignorance to perfect enlightenment. According to the BBC: “Buddhism is a spiritual tradition that focuses on personal spiritual development and the attainment of a deep insight into the true nature of life. Buddhists seek to reach a state of nirvana, following the path of the Buddha, Siddhartha Gautama, who went on a quest for Enlightenment around the sixth century BC. The history of Buddhism is the story of one man's spiritual journey to enlightenment, and of the teachings and ways of living that developed from it. [Source: BBC |::|]

“There is no belief in a personal god. Buddhists believe that nothing is fixed or permanent and that change is always possible. The path to Enlightenment is through the practice and development of morality, meditation and wisdom. Buddhists believe that life is both endless and subject to impermanence, suffering and uncertainty. These states are called the tilakhana, or the three signs of existence. Existence is endless because individuals are reincarnated over and over again, experiencing suffering throughout many lives. It is impermanent because no state, good or bad, lasts forever. Our mistaken belief that things can last is a chief cause of suffering. |::|

“Many faiths offer supernatural solutions to the spiritual problems of human beings. Buddhism does not. The basis of all forms of Buddhism is to use meditation for awakening (or enlightenment), not outside powers. Supernatural powers are not disregarded but they are incidental and the Buddha warned against them as fetters on the path. There is no omnipotent creator God of the sort found in Judaism, Islam and Christianity. Gods exist as various types of spiritual being but with limited powers. Siddhartha Gautama was a man who became Buddha, the Awakened One - much in the same way as Jesus became Christ. Since his death the only contact with him is through his teachings which point to the awakened state. The Path to Enlightenment: Each being has to make their own way to enlightenment without the help of God or gods. Buddha's teachings show the way, but making the journey is up to us.” |::|

Different Buddhist Gods

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Guanyin There are hundreds of gods in the Buddhist pantheon. Many have been borrowed from the Hindu pantheon to serve a particular purpose in Buddhist cosmology. Some have a humanlike appearance. Others look like monsters. Many have multiple arms and heads and hold various objects and display certain body positions and hand gestures that have symbolic meaning. At temples some serve as guardians and protectors at the entrance gates. Images found in temples vary according to sect and the period in which the temple was constructed. Gods, goddesses, and other celestial being tend to play a bigger role in Mahayana Buddhism than Theravada Buddhism. Mahayana Buddhism introduced a number of female deities.

Buddhist gods include Avalokitesvara (the eleven-headed God of Mercy), Panchika (god of riches), Harati (goddess) of fertility), Garuda (mythical bird), Yakshas and Yakshhis (male and female spirits associated with fertility), nagas (mythical serpent gods), Kinaras, or “gandharvas” (celestial musicians), Guanyin (Buddhist-Taoist goddess of Mercy), “asparas” (angels) dharmpalas (demonlike creatures that stomp on human bodies). Some have been adapted from the Hindu pantheon. Some have been taken outright from the Hindu pantheon.

Majushi, also known as Wenshu in China. This bodhisattva never grows old and comes to people in their dreams as a beggar to help them reach enlightenment. He is shown holding a sword of wisdom in his right hand and a book in his left.

As is true with Hindu gods many Buddhist gods have different manifestations. Avalokitesvara appears in 33 different manifestations. One reason for this is that locals were absorbed into the Buddhist pantheon by making them manifestations of existing Buddhist gods.

Naga, the serpent king, protected Buddha when he sat under bodhi tree before his enlightenment Kshitigarbha, Lord of the Netherworld, holds a staff and looks after the welfare of the dead Samantabhadra dispenses talismaic formulas which avert dangers and is often depicted riding on a white elephant.

Mahayana Deities

As Mahayana Buddhism evolved, a “whole pantheon of Mahayana Buddhist deities began to appear to aide the devotee—Buddhas of the past, bodhisattvas such as Maitreya (Buddha of the Future), and Vajrapani (“thunderbolt bearer”), who had evolved from the chief Vedic god Indra. Most appealing and approachable of all is the gentle Avalokiteshvara, the bodhisattva of infinite compassion, who can be called upon to help people in all kinds of trouble. [Source: Steven Kossak, Edith Whitney Watts, “Art of South and Southeast Asia: A Resource for Educators”, Metropolitan Museum of Art \^/]

According to “Topics in Japanese Cultural History”: Mahayana Buddhism made extensive use of various Hindu deities. Some became bodhisattvas; others became lesser divinities...Deities can be useful in Mahayana teaching and practice as inspirational symbols of desirable virtues or as objects of veneration to help train the mind. At the highest levels of understanding, there are no deities external to one's self (because, among other things, there is no self). For people at lower levels of understanding, however, deities can play a useful role in progress toward enlightenment.” [Source: “Topics in Japanese Cultural History” by Gregory Smits, Penn State University figal-sensei.org]

Avalokitesvara

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Avalokiteshvara Avalokitesvara (meaning “Lord Who Looks Down”) is arguably the most common and popular Buddhist celestial being. Regarded as a god, a goddess and a Bodhisattva and featured prominently in the Lotus Sutra, he is closely associated with Amitabha and lives between births in Amitabha’s Western paradise.

Avalokitesvara is a god of compassion or sympathy. Able to take any form to help humans, this deity grants requests to people who chant its name. Avalokitesvara can be represented as either a man or a woman, and (s)he is shown in statues and paintings with several pairs of arms sprouting from his/her body. In the palm of each hand is an eye of wisdom. Legend has it that Avalokitesvara has a thousand arms in order to better help all those who ask for assistance. [Source: Encyclopedia.com]

In China, Avalokitesvara is often depicted as Kuan Yin, a beautiful woman wearing a white robe, because compassion is traditionally associated with femininity. According to legend, Kuan Yin was the daughter of a cruel man who wanted her to marry a wealthy man. Despite her father's wishes, Kuan Yin was deeply religious and aspired to become a nun at a temple. Her father attempted to discourage her by assigning her difficult chores. However, Kuan Yin was so virtuous that the animals around the temple assisted her with her chores, and eventually convinced her father to allow her to continue her religious life.

Forms and Characteristics of Avalokitesvara

Avalokitesvara has a number of body parts and objects with symbolic meaning. Of his 11 heads, the central head one at the top belongs to Amitabha. He often has multiple arms, sometimes more than a thousand of them. The central pair of hands is in the cupped position representing respect. In one hand he hold a lotus, symbolizing enlightenment, In another he holds a bow and arrow, symbolizing a Bodhisattva’s ability to get at the heart of the matter.

Avalokitesvara appears in 33 different manifestations and 108 forms, including the goddess of mercy, popular with pregnant mothers and invoked by people in trouble. Simply repeating her name several times is considered enough to drive away evil.

Taigen Dan Leighton wrote: “One of the most colorful and illuminating representations of skillful means [abilityof an enlightened person's to tailor their message to a specific audience] in Mahayana Buddhism is the bodhisattva of compassion, called Avalokiteshvara in Sanskrit, Chenrezig in Tibetan, Kuan-yin in Chinese, Kwanseum in Korean, and Kannon or Kanzeon in Japanese. As the bodhisattva who hears and responds to the cries of the world, the great variety of iconographic forms of this bodhisattva exemplifies skillful means responding to diverse suffering beings. One of the most memorable of the numerous forms of this bodhisattva has a thousand arms and hands, many of the hands with implements such as flowers, vases of ambrosia, musical instruments, ropes, daggers, hatchets, and wish-fulfilling gems. Each of these tools may be useful in specific situations with different beings. In addition to multiple hands, some forms of the bodhisattva have eleven heads, to observe beings from different viewpoints and respond effectively with different guises. [Source: Mountain Source Sangha, 2004 mtsource.org ]

Harati

Hariti was a fearsome female demon that originated in India and had more than 500 children that she loved dearly. To satisfy her hunger, however, she hunted children of local people who sought the Buddha for help. Buddha kidnapped and hid Hariti’s youngest and most beloved child. The demon was filled with despair. Realizing the pain she caused other, she vowed never to hunt children again and was so repentant that she became a special protector for children and mothers. In return Buddha taught to her to satisfy her hunger with pomegranate seeds.

Like many Indian deities, Hariti was adopted into the Buddhist pantheon that was later transmitted to China and from there to Japan, where she his now known as Kishimoji or Kishibojin, a popular god with women who want children and expecting mother who want a safe and easy birth. The deity also looks after the health and safety of young children. Pomegranate trees are often planted at temples that honor her.

Tibetan Buddhist Gods

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Vajradhara The pantheon of gods in Tibetan Buddhism is derived mainly from Hinduism, Indian Buddhism and the Bon religion. In many cases characteristics of gods from all three faiths are merged into a single god. A Buddhist god, for example, may have been derived from Hinduism and given characteristics of a Bon religion spirit. Moreover, the gods are intended to show the many sides of enlightenment: a particular god may have a wrathful, vengeful side as well as a peaceful and beneficent side.

Himalayan Buddhists recognize several thousand gods and demons, many of which, like their Hindu counterparts, take on many forms. Each village and sect has its own pantheon of gods, spirits and demons. Rivalries between different groups and sects are often based on which gods are given the greatest importance. Many monasteries contain Tara figures that are said to have miraculously materialized out of thin air.

There are many general protector gods called "dharmapalas" and personal meditation deities called "yidams" (which can either be male herakas or female dakinis). Protector deities have both wrathful and benign manifestations. Their expression of rage or passion pack a great amount of energy. High mountains are believed to be dwelling places for a number of gods. Tibetans shout "Victory to the gods" as a greeting to these deities when they are in mountains. Sometimes deities are pictured at the center of mandala representations of the worlds the inhabit.

A number of historical figures are treated with same reverence as gods. See Guru Rinpoche, Tsongkhapa, the 5th Dalai Lama. King Songtsen Gampo, King Trisong Detsen and Milarepa.

A typical deity such as Sambara has a consort, Vajravarahi, and an escort of 12 dakinis, deities who represent female wisdom. Demons are believed to be responsible for a number of ills and misfortunes. The Mustangese recognize 416 demons of land, sky, fire and water. These demons are believed to cause 1,080 known diseases and five forms of violent death.

Buddhist Gods in Japan

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Japanese Tempe Guardian Many gods in Japan have both non-Japanese origins. Hotei, one of the seven gods of good luck, is the god of happiness. A common symbol throughout Asia, he is jolly fellow with a big grin, pot belly and a bag sack. His ancestors can be traced back to a real human being, a Chinese monk associated with the Chinese sect that gave birth to Zen Buddhism. Hotei is a bit like a year-round Santa Claus, traveling around the countryside with his sack, giving food and necessities to the poor and needy and giving out presents to those who deserve them.

Important gods and Bodhisattvas in Japan include Kannon, the 1,000-armed, 11-faced goddess of mercy; Jizo (often portrayed with children in his arms), a Bodhisattva who helps children and travelers; Fudo Myoo, a protector against danger and king of wisdom; Yakushi (Bhaisajaguru), the healer of the mind and body; and Amida (literally meaning “infinite light” or “infinite life”), the Buddha of the Western Paradise. Bato Kannon, Horsehead Kannon, is a manifestation of Kannon often depicted in small stone statues of Kannon with a horse popping out of her hair or headdress. She specializes in caring for the souls of animals and other nonhuman creatures. The god of thunder is portrayed as a snake.

Maitreya, also known as the Laughing Buddha, is loving and friendly and based on an early Zen monk who was known for his kindness. He is called the Laughing Buddha because he is most often shown with a round belly sticking out of his robes, and with a big smile on his face. Rubbing his belly is supposed to bring good luck. [Source: Encyclopedia.com]

Jizo is a patron for travelers and children. He helps children build walls in the underworld and is associated in Japan with helping aborted fetuses and children who died young. According to tradition, Jizo was an Indian monk who became a Bodhisattva. In India he was known by a different name. There is no evidence that he ever had a large following there. In China he gained a reputation for being compassionate and helping people to avoid reincarnation as terrible beasts.

Image Sources: Wikimedia Commons, Ray Kinnane, Simhe

Text Sources: East Asia History Sourcebook sourcebooks.fordham.edu , “Topics in Japanese Cultural History” by Gregory Smits, Penn State University figal-sensei.org, Asia for Educators, Columbia University; Asia Society Museum “The Essence of Buddhism” Edited by E. Haldeman-Julius, 1922, Project Gutenberg, Virtual Library Sri Lanka; “World Religions” edited by Geoffrey Parrinder (Facts on File Publications, New York); “Encyclopedia of the World's Religions” edited by R.C. Zaehner (Barnes & Noble Books, 1959); “Encyclopedia of the World Cultures: Volume 5 East and Southeast Asia” edited by Paul Hockings (G.K. Hall & Company, New York, 1993); BBC, Wikipedia, National Geographic, New York Times, Washington Post, Los Angeles Times, Smithsonian magazine, The New Yorker, Reuters, AP, AFP, and various books and other publications.

Last updated March 2024