Hariti image from Mendut Temple, Central Java, Indonesia. Click on
image to enlarge.

Some years before his Parinirvana in September 2019, His Eminence the 25^th Tsem Rinpoche advised that, in the future, the ordained Sangha of Kechara Forest Retreat (KFR) should make daily food offerings to Hariti. Hariti is a deity renowned for removing obstacles, and her ability to help maintain a stable and thriving Sangha community. It was always Tsem Rinpoche’s wish to have a fully-fledged monastic community based in KFR, and the recent ordination of the first members of Kechara’s Sangha in September 2022 was the first step towards realising this vision. Following the ordination, one of Tsem Rinpoche’s main assistants (changtsos) requested advice about the Hariti practice from His Eminence Kensur Rinpoche Lobsang Phende, the abbot emeritus of Shar Gaden Monastery and the ordination master for the first batch of Kechara’s Sangha. Kensur Rinpoche gracefully agreed to give a short teaching on the practice, inviting Kechara’s Sangha and a few others to lunch together. During the lunch, Kensur Rinpoche taught about this captivating deity, her benefits and how to do her practice. Kensur Rinpoche’s explanation sparked the fire of faith in such an incredible practice.

Hariti was originally a yakshini who captured human children to be devoured by her own offspring. Yakshinis and their male counterparts – yakshas – are supernatural beings, sometimes referred to as nature spirits, whose worship was ubiquitous in ancient India. Hariti was subdued by Buddha Shakyamuni, changed her evil ways and for more than 2,500 years has worked for the benefit of others. Therefore, today she is supplicated by many. Her practice has survived the trial of time and broken through cultural and religious barriers around the world, a testament of her compassion, potency and effectiveness.

This article delves into the origins of this fascinating deity, the benefits of her practice, her prayers and the evidence of her practice in various cultures and faiths. By introducing Hariti to readers, we hope that you will be able to experience her effectiveness in your own spiritual journey.

Etimology

Hariti statue from Kushana Period (2nd – 3rd century CE). Click on image
to enlarge.

Hariti’s name derives from the Sanskrit word ‘Har’ which means to steal or kidnap, referring to her former malevolent acts of capturing other people’s children in order to feed her own. But since she abandoned her evil ways, a different interpretation of her name has spread. Currently in Nepal, Hariti’s name is interpreted to mean “the one who ‘relieves’ or ‘takes away’ the illnesses and suffering of children“, or as “the one who ‘captivates’ the mind with elation and admiration“.

As her practice spread around the world, she is now known by various names, depending on local culture and the perceived benefits of her worship. In Tibet, she is known as Yitrogma or ‘Enchanting Lady’. In Chinese culture, she is known as Guizimu, and in Japan, she is known as Kishimojin. In the language of the Newars, Hariti is known as Ajima, which means ‘grandmother’. Among Hindu devotees, Hariti is known as Sitala or “the deity who protects against smallpox”, and amongst the Jains, she is known as Bahuputrika.

Origins

The statue of Buddha Shakyamuni on Ghora Katora Lake near Rajgir (the present-day Rajagrha).

According to the Mulasarvastivada Vinaya, Hariti was born a yakshini due to heinous vows that she made in one of her previous lives, when she lived as a herdswoman in the city of Rajagrha (today known as Rajgir). One day, the herdswoman, who was pregnant at the time, went to the market to trade buttermilk. It was a festival day, so people were enjoying themselves, singing and dancing. The expectant mother could not resist the temptation and accepted an invitation to dance and join the festivities. She danced with a complete lack of inhibition or restraint, and enjoyed herself so much she reached the point of exhaustion. As a result, she suffered a miscarriage and lost her unborn child, making her crazed and unbalanced.

Though dazed from the terrible ordeal, she managed to trade her buttermilk for 500 mangoes and continued on. After a short while, she encountered a Solitary-Realiser Buddha. Realising she was in the presence of a powerful being, she bowed in reverence and made an offering of the 500 mangoes. The Solitary-Realiser flew up into the air and showed her many types of miraculous powers. Though in awe, the grief-stricken lady became angry and vowed to take revenge for her miscarriage by preying on the children of Rajagrha’s residents. Rather than making beneficial prayers and aspirations in front of such a holy being, her anger blinded her. Her negative prayers were to have disastrous consequences for herself and others.

Hariti, depicted holding a cornucopia, and Pancika. Click on image to enlarge.

After the herdswoman passed away, due to the negative karma of having made such as malevolent vow in front of the Solitary-Realiser, she was reborn as a yakshini named Abhirati or ‘Joyful Girl’. Her father was Sata, a yaksha who protected Rajagrha, and she also had a brother named Satagiri. After Sata’s passing, his responsibilities as the patron yaksha of Rajagrha fell to his children. But Abhirati found it difficult to fulfil these responsibilities due to the power of the malevolent vow that she had made in her previous life. Abhirati confessed her difficulties to her brother. To prevent disaster, Satagiri quickly arranged a marriage between his sister and Pancika, the male descendant of Gandhara’s patron yaksha, far away from her native land. In some accounts, Pancika is mentioned as a minister or general under Kubera, the Lord of Wealth.

The marriage was successful, and Abhirati left her home to live with Pancika. Over time, she gave birth to 500 offspring. However, the power of the vow that Abhirati took in her previous life became too overwhelming. She returned to the city of Rajagrha and started kidnaping young children, to be devoured as food for herself and her children.

Rajagrha became a city of terror and its residents appealed to their king for assistance. The king’s advisor counselled the residents to make offerings of food, music, flowers and banners to whichever yaksha that terrorised the city. They did so. However, the horror persisted and the population of Rajagrha continued living in terror. One day, another yaksha revealed that it was Abhirati who caused the terror, and thus she started to earn the nickname Hariti, meaning ‘thief’ or ‘she who steals.’ In this case, it was Rajagrha’s children that she stole from the comfort of their homes. Since their offering to appease Hariti was in vain, the residents solicited protection from glorious Buddha Shakyamuni.

Click on image to enlarge

Moved by the predicament of Rajagrha’s residents, Buddha Shakyamuni used his incomparable wisdom and compassion to pacify Hariti. The Buddha hid Priyankara, Hariti’s youngest son, inside his alms bowl and made the boy invisible. Hariti frantically searched for her son after realising he was missing. She was utterly distraught by the loss of one of her children. Eventually, following the advice of a yaksha leader, she went to consult Buddha Shakyamuni. Blinded by her grief, Hariti declared her intention to take her own life if Priyankara could not be found.

Buddha Shakyamuni used this opportunity to make Hariti realise the agony she caused to the parents of the children she kidnapped and devoured. She had lost one of her own children, so could relate to how the parents of those she kidnapped felt as well. But she had lost only one of 500 children. Buddha told her to think about how much agony she caused those parents who had only one child. Realising the pain she caused, she regretted the torment she inflicted on the citizens of Rajagrha.

It was then that Hariti made a pledge to the Buddha to refrain from doing so again, but expressed her worry as to how she could continue to feed her own children if she could not steal human children to feed them. The Buddha then promised that all his monasteries would provide sustenance for Hariti and her children. Whenever his students sat for a meal, a portion would be prepared for her and her offspring. They would be invited to partake of the food offering and would never starve. In return, Hariti promised that she and her children would protect the Sangha community and their monasteries vigilantly, and grant them security and peace as long as the community exists. Hariti also agreed to follow the Buddha’s teachings and received the Upasaka Vows, the five lay precepts which include refraining from the act of killing.

Hariti’s story is an important reminder of the power of compassion for Buddhists. Buddha was able to use his skilful means to ignite Hariti’s sense of empathy through which she was able to overcome her malevolent state caused by the negative aspirations and karma from her previous life. Her story is an important psychological lesson, teaching us that we should not try to alleviate our own pain by causing harm to others. Doing so will only lead to more suffering for ourselves and start the process all over again. By utilising empathy, Buddha was able to help Hariti overcome her own suffering and grant her the key to lasting happiness – a mind motivated by the wish to benefit others.

Variations to the Legend

The statue of Ananda from Wat Khao Rup Chang, Thailand. Click on image
to enlarge.

Hariti’s origins and stories underwent some changes and adaptation following the spread of her practice. For example, in the Hariti Sutra (late 3^rd – early 4^th century CE), it was actually one of the Buddha’s disciples, Ananda, who conveyed the parents’ plea after their children were abducted by Hariti, not the residents of Rajagrha themselves. Furthermore, Hariti was said to have 1,000 children rather than 500, and after her transformation, she eventually achieved the status of ‘non-returner’, a high-level practitioner who no longer needs to take rebirth in the desire realm to continue on their spiritual path towards enlightenment.

According to the variant of the first legend, Hariti’s protection extends not only to the monastic community but also to the laity, specifically to fulfil the wish of those who want to have children. In a conversation with the Buddha, she expressed her wish that she wanted to live near the Buddha and practise the Dharma. In addition, she wanted to aid sentient beings that live on and above the earth. Buddha was pleased with her aspirations. He told her that in the future she would live near monasteries and tasked her with bestowing offspring to those without children. Buddha also assigned one of her daughters and three of her sons with specific responsibilities. As such, these four children are said to have followed in their mother’s footsteps to help others. They are:

1. Tcheni, one of Hariti’s daughters. She was assigned to protect expectant mothers during their confinement period and delivery.
2. Manibhadra, a leader of sky-faring spirits. He was assigned to watch over the oceans, and protect merchants who travelled by sea or on land.
3. Vaishravana, who was tasked with guarding and increasing wealth.
4. Asura, a leader of the naga beings and poisonous spirits, who was tasked with offering protection from poison.

Kishimojin, the Japanese version of Hariti from Kamakura period. Daigo Temple, Japan.

In the Japanese version of her origin story, Hariti, or Kishimojin as she is known in that region, is said to have ten demoness daughters, the Jurasetsunyo. They aided her in kidnapping children. When she came to start practising the Dharma, following her encounter with the Buddha, these ten demonesses also followed in the mother’s footsteps.

There are numerous other stories about Hariti and her origins, including one legend that states Hariti was a childless yakshini who kidnapped other people’s children to experience the joy of motherhood for herself. The geographical context of her story is also varied. One account mentions her as being an ogress from Iran, called Avestan Harauhuti. Another common variation is the number of offspring she had, with differing accounts ranging from 100 to 10,000.

Whatever the differences in legends and origins, one thing remains constant. Hariti truly repented her evil past after converting to Buddhism and since then has worked selflessly for the benefit of others. As a result of her virtuous actions, she has accumulated a large amount of merit and accomplishments. Today, Hariti has become the object of veneration all over the world, and her name is no longer synonymous with terror.

Iconography

As Hariti’s practice has a global reach, the way she is depicted varies depending on the artistic style of the region and historic period. There are, however, some similarities. In contrast to other yakshinis, who are frequently depicted in sensual and revealing attire, Hariti has typically been depicted as a stately, mature, and nurturing maternal figure adorned with jewels. She is occasionally seen with her husband Pancika. Though no written accounts exist of their reunion following Hariti’s transformative encounter with Buddha Shakyamuni, it is unsurprising that they were depicted together. Pancika was a disciple and supporter of Buddha Shakyamuni, and the couple was still married. As a result, it is easy to see how early practitioners and artists could have viewed them as working together to help sentient beings.

A line drawing of Hariti (Source: Dictionary of Buddhist Iconography). Click on image to enlarge.

Many images of Hariti feature one or more of her children. Some depictions show one child close to her breast and others around her lap, shoulder or feet. I-Tsing, a 7^th century monk-traveller and translator, who provided detailed written accounts of his travels to present-day China, India and Indonesia, mentioned seeing images of Hariti with a baby in her arm and three or five children by her knees in the porches or corners of the dining halls at the Indian monasteries he visited.

The implements that Hariti holds also varies and are representative of what people wish to receive from her. Sometimes she is portrayed holding a cornucopia or ‘horn of plenty’. This implement is especially common in images from the Kushana period (1^st – 3^rd century CE), during which the style of sculpting was heavily influenced by Hellenistic culture. There are many origin legends surrounding the cornucopia. One stems from a story connected with Zeus, the king of the gods according to ancient Greek mythology. As an infant, Zeus was left in the care of the goat Amalthea. As the baby had extraordinary strength, he accidentally broke one of his caretaker’s horns. The horn became a divine source of unending nourishment, mirroring Amalthea’s nourishing of Zeus, and so is usually portrayed overflowing with fruits, nuts and other produce.

Depending on the culture and region, Hariti is also depicted holding a pomegranate, symbolising fertility; a stalk of rice, connecting her to agricultural bounty; a jewel-spitting mongoose, depicting her ability as a wealth-granting deity; or simply in the mudra (hand gesture) of granting a boon.

Hariti in Various Cultures

In the Mulasarvastivada Vinaya, Buddha Shakyamuni only mentioned the monastic worship of Hariti – that she and her children should receive daily food offerings from ordained Sangha members. However, worship of Hariti is also common among the laity. In addition to witnessing the images of Hariti with abundant food offerings in various Indian monasteries, I-Tsing also reported Hariti worship among laity:

“[Hariti] has the power of giving wealth. If those who are childless on account of their bodily weakness (pray to her for children), making offerings of food, their wish is always fulfilled.”

I-Tsing, A Record of Buddhist Religion as Practised in India and the Malay Archipelago (trans. Takakusu), 1896

Artist’s impression of I-Tsing

I-Tsing also reported there was custom in India at the time in which lay members of society offered banquets to the monastic community twice a month. During such feasts, food offerings were also made to Hariti. I-Tsing’s accounts only emphasise food offerings to Hariti in order to invoke her blessing, indicating that in the 7^th century, food was the primary offering made to her. This differs from the veneration of other yaksha figures at the time, whose worship typically included light offerings, flower garlands and incense.

Xuanzang, another 7^th century Chinese monk-traveller, also wrote about Hariti in relation to a stupa built by King Ashoka in the city of Peshawar (located in modern-day Pakistan). The stupa is said to have been built at the very location that Hariti swore to practise and uphold the Dharma, and during the time of Xuanzang’s visit it was popular among the local female residents as it was believed to have the power to bestow them children. In 1915, the French archaeologist Alfred Foucher (1865-1952) wrote that he found a site which he believed was where the stupa once stood. Over time and due to successive invasions, the stupa lay in ruins, nothing more than a mound. But the mound still held significance for both the local Hindu and Muslim populace. He noted that women who lived in the area took earth from the site to be placed inside amulets worn by their children to cure and protect from smallpox, even though the locals no longer remembered the legend behind its protective and curative properties.

Artist’s impression of Xuanzang

Over time, Hariti’s practice has spread from India to many other countries, such as Japan, China, Indonesia, Nepal and others.

Hariti in India

As I-Tsing’s writings tell us, Hariti was a prominent figure within India’s monastic institutions and lay households alike.

Kushana Period

Hariti statue from Kushana period (ca. 3rd century CE) that depicts Hariti as a loving mother. Click on image
to enlarge.

The earliest archaeological discoveries concerning Hariti can be traced back to the Kushan Empire (c. 1^st – 3^rd century CE). The Kushans are said to have been Indo-European nomads who migrated from north-western China and settled in Bactria, which covers most of present-day Afghanistan and parts of both Uzbekistan and Tajikistan. At its peak, the Kushan Empire extended to cover modern-day Pakistan and northern India as well. According to Alain Danielou, a French historian, in his Brief History of India, “For a time, the Kushana Empire was the centerpoint of the major civilisations.” While the founder of the Kushan Dynasty, Kujula Kadphises, adopted Greek religious ideas, the Kushan Empire was a great patron of Buddhism and other beliefs such as Zoroastrianism.

As the empire adopted elements of Hellenistic culture, the art that they developed was special. This unique form of art is known today as Greco-Bactrian art, otherwise known as Gandhara style of art. Gandhara is the name of an ancient region located within the Kushan Empire, ranging from modern-day Afghanistan’s south-east to Pakistan’s north-west. The finest Hariti images from this period can be found in this region. They not only offer a glimpse of the Kushan Empire’s pinnacle of artistic expression, but also bear witness to the reverence and devotion people had towards her.

Hariti and her spouse, Pancika, from Kushana period (ca. 2nd – 3rd century.
Source: The Huntington Archive, the Ohio State University). Click on image
to enlarge.

During this time period, Hariti was depicted either sitting or standing up. One image of Hariti from the Kushana period depicts the holy mother seated regally on a throne surrounded by her plump children. While her feet are planted on a small platform, her knees are separated. Her pose signifies both authority and royalty. She wears Gandharan-style attire, which was heavily influenced by the Greco-Roman style of that period. Her hair is beautifully coiffed and she is adorned with magnificent jewellery. Another image, from the same period, shows her standing up surrounded by her children, with an outer garment draped over one shoulder.

While some have attempted to interpret depictions of Hariti from this period as the reassuring presence of a benevolent and divine mother, others like Adrian Bivar (1926-2015), a British archaeologist, came up with a more practical explanation. He asserted that these beautifully crafted images of Hariti were responses to the devastating smallpox epidemic that affected the Roman Empire and its trade routes during the 2^nd century. According to him, these beautifully carved images of the mother goddess were made for a very specific reason – to avert the threat of infection. Bivar explained his theory by pointing to a prayer found inscribed on an image at the site of the stupa which marked the spot where Hariti converted to the practice of Dharma. This prayer beseeches the divine mother “to take smallpox away into the sky”.

Kushana’s Hariti from Mathura District, Uttar Pradesh, India. Click on image
to enlarge.

During the Kushana period, images of Hariti together with her husband Pancika and their offspring were also produced. They portray Pancika as regal figure and in some cases, he is depicted holding a spear or a coin purse which represent his martial aspect and wealth granting ability respectively. When shown together, Hariti and Pancika take on the roles of dual bestowers of health, fertility, agricultural bounty and prosperity.

Images of Hariti were also found in other areas of the Kushan Empire, such as the region of Mathura. The identification of such images was much more challenging compared to those found in Gandhara however. Many of the images were badly fragmented and eroded. Even so, images of the infant-cradling mother surrounded by her progeny could still be identified amongst those found in the region.

Gupta and Post-Gupta Era

The Gupta Dynasty ruled an ancient Indian empire from the early 4^th century to the late 6^th century. During the height of its power, the empire ruled over most of the Indian subcontinent and witnessed many advancements in the area of political administration, science, architecture and the arts, including sculpture and painting.

The statue of Hariti (ca.7th – 8th century) in Ratnagiri, Orissa, India. Click on image to enlarge.

While the Guptas were originally a Hindu dynasty, they were highly tolerant of both Jainism and Buddhism. In fact, Nalanda Monastery, one of the most famous Buddhist learning institutions, is believed to have been built by one of the Gupta kings, Kumaragupta I (415-455). Another king, Narasimhagupta Baladitya (c. 495 – unknown) is said to have had strong faith in the renowned Buddhist monk and philosopher Vasubandhu and, before the end of his life, was ordained as a Buddhist monk.

Hariti images from the Gupta period were found among the remains at Ratnagiri, once a major monastery in the Indian state of Odisha, and the Deccan cave sites (i.e., Aurangabad, Ajanta and Ellora) which served as chapels and monasteries. The carvings at Ajanta Caves are said to be among the finest surviving examples of Indian art from the Gupta period. Hariti and her spouse Pancika are featured there in Cave 2. The distinctive feature of this shrine is the sculpted pictorial biography of Hariti’s conversion and subsequent worship shown on the shrine walls.

The image of Kumaragupta I fighting a lion on a gold coin. Click on image
to enlarge.

Although Hariti was still featured as a voluptuous and prosperous matronly figure, images in Ellora, Aurangabad, Ajanta and Ratnagiri are stylistically distinct from those of the Gandhara period. An image of her found on the eastern wall of Monastery I in Ratnagiri no longer has her wearing a coronet. It has been replaced with jewelled diadem adorned with a band of flowers. Her body is still adorned with jewellery from imposing earrings, bangles, necklace and anklets, to intricate jewels around her breasts and a waistband with a floral clasp. However, instead of sitting on a throne with her feet resting on a dais like the sculpture crafted during the Kushana period, here she is featured sitting in the lalitasana posture or the posture of royal ease, with one leg tucked in (typically the left leg) and the other (right leg) hanging down touching the ground. She is also shown holding a stalk of grain in her right hand, associating her with agricultural bounty. There is also a chicken sculpted under her seat. Some have interpreted the avian creature’s existence in the image as representative of the agricultural aspect of Hariti or even simply a pet belonging to one of Hariti’s children.

Pala Period

Hariti statue from Pala period (ca. 11th – 12th century. Source: American Institute of Indian Studies). Click on image
to enlarge.

The Pala Empire (750-1161) also occupied a considerable part of the Indian subcontinent. The Pala rulers were great patrons of Buddhism and supported renowned Buddhist institutions such as Vikramashila and Nalanda Monasteries. They also maintained relations with other Buddhist civilisations such as the Srivijaya Empire and the Tibetan Empire. There are not many Hariti images from this period in existence today. However, those that do survive show that her images had been standardised to feature her sitting in lalitasana pose.

A stone carving of Hariti from Bihar that originated from this period shows that visual interpretations of her continued to vary. The carving portrays her right hand in the boon-granting gesture and her palm marked with a jewel. She appears slender with full breasts, is adorned with jewels, and her hair is beautifully styled. Hariti’s left hand cradles her child, sitting on her left thigh. However, unlike previous images, the child has folded hands showing reverence to the mother. Another child, standing on Hariti’s right thigh, also gestures as if paying homage to her. Around Hariti’s feet appear several figures busy with various activities such as churning butter or playing a drum. These figures could represent either her children or her devotees. Flying above Hariti are several figures bearing offering garlands.

Modern Day Worship of Hariti in India

Worship of Hariti has remained relevant in contemporary India. Among Hindu devotees she is known as the goddess Sitala and is also worshiped in this form in Nepal. She is renowned as a deity that protects from smallpox, bestows fertility, helps expectant mothers, and protects children from various calamities.

Hariti in Indonesia

Just like in India, Hariti has historically been worshipped and venerated in Indonesia due to various dynasties and empires who have practised or supported Buddhism in the region.

Shailendra Dynasty

Hariti Relief at Candi Mendut, Central Java, Indonesia.

At the peak of its power, the Shailendra Dynasty ruled over the Medang Kingdom (8^th – 11^th century CE) of Central Java and the Srivijaya Kingdom (7^th – 12^th century CE) in Sumatera. It was another dynasty famed for its great patronage of Buddhism. Evidence of Hariti’s worship and reverence by the subjects of the dynasty can be found throughout both Java and Bali.

One of the most well-known images of her is carved on the wall of Mendut Temple. The temple was built by a Shailendra king, either King Dharanindra or King Samaratungga. The carving is located on one of the interior walls of the south panel. The stone relief portrays Hariti surrounded by her children, consistent with depictions of her being a symbol of fertility and good fortune as well as her status as the guardian of children and expectant mothers.

The carving shows Hariti seated on a bench with a child on her lap, while another child attempts to climb up to her shoulder. Her other children surrounding her are engaged in various activities, such as climbing fruit trees and playing games. Beneath her bench is a bowl of mangoes, believed to be a symbol of fertility.

Javanese Folklore on Hariti

Hariti and Pancika’s depictions as Ki and Nyi Brayut in traditional Javanese puppet theatre.
Click on image to enlarge.

According to Professor Lokesh Chandra’s Dictionary of Buddhist Iconography, Pancika and Hariti are known as Ki Brayut and Nyi Brayut respectively in Java. They are considered to be protectors of Javanese children and, today, they are still commemorated as characters in wayang, traditional Javanese puppet theatre.

‘Brayut’ or ‘Bebrayutan’ in Javanese means ‘hanging’, according to the Indonesian Ministry of Communication and Information. Ki or Kyai Brayut was a male resident of Pathuk Potrowangsan Village. He is typically portrayed carrying a basket full of children, with other children hanging and walking around him, while playing with a dog. Other members of his family are also shown walking alongside him. Similarly, his wife, Nyi or Nyai Brayut, also carries a basket full of children, though the number of children she carries is less than her husband. She also wears a shawl and is depicted breastfeeding her youngest child.

The puppet theatre involving the Brayut are considered symbols of fertility in Javanese society. It is said that ladies who pray in front of Nyi Brayut’s puppet character will become pregnant. Such shows are common during the ‘mitoni’ or ‘tingkeban’, rituals which mark the seventh-month period of a woman’s first pregnancy. The rituals request safety for both the mother and child. The shows are also held during traditional Javanese weddings as a wish for fertility and welfare for the newlyweds.

A separate interpretation claims that the Brayuts represent common refugees who had to leave their homes due to natural disaster or war. The difference in the number of children carried by Ki and Nyi Brayut also symbolises the division of inheritance within Javanese society, as male descendants typically receive a larger portion than their female counterparts.

Hariti in Bali

The image of Hariti and her children in Goa Gajah, Bali, Indonesia. Click on image to enlarge.

There are several well-known images of Hariti in Bali. One of them is in Goa Gajah or Elephant Cave (c. 9^th – 11^th century CE). The caves contain images of various Hindu and Buddhist figures, include Hariti accompanied by her many children.

The image of Hariti at Pura Candidasa. Click on image to enlarge.

There is also another temple, known as Pura Candidasa, dedicated solely to Hariti. She is known as a goddess of fertility by the locals. However, the legend of Hariti prevalent among her devotees at this temple is different from the story of the child-devouring yakshini. Local legend states that she was originally an infertile goddess, unable to provide an heir to her husband. One day, she heard that a Balinese couple were praying for rain. She knew that the couple were also infertile and unable to have children themselves. While they prayed for rain to fall on the region, they also prayed to have a child. Feeling empathetic towards them, tears streamed from her eyes and fell like rain upon the couple. That day, the couple made love and were able to conceive a child.

Following that event, Hariti became fertile and delivered ten children, which made her husband very happy. The temple, now known as Pura Candidasa, was built to commemorate Hariti and has become a pilgrimage site for Balinese locals seeking to pray for rain and fertility.

Hariti in Tibetan Buddhism

The painting of Hariti from Sikkim (ca. 19th century. Source: Reunion des Musees Nationaux/ Art Resource, N.Y.). Click on image to enlarge.

As high lamas such as Guru Rinpoche, Shantarakshita and Lama Atisha worked tirelessly to bring Buddhism to Tibet, the practice of Hariti worship also spread in the country. Her practice still exists in all major Tibetan Buddhist traditions today. Amongst Tibetan Buddhists, Hariti is also known as Yitrogma or Trogma. Although few in number, there are several beautiful depictions of Hariti painted in Tibetan style and/or descriptions of her physical form.

One such 19^th century image is from either Tibet or Sikkim. In this image, emphasis is placed on Hariti’s qualities as a wealth-bestowing deity. She appears in white peaceful form, wearing a five-point crown. Her left hand cradles a child, who holds a jewel and a fruit, and her right hand holds jewels in the gesture of bestowing them. Atop her right forearm is a mongoose, a traditional symbol of wealth. She sits in lalitasana posture and her right leg, which hangs down, is supported by a conch shell and treasure vase. Her iconography, coupled with piles of jewels at the bottom of the image, all focus on wealth.

According to the Rinjung Gyatsa, a collection of practices relating to all four classes of Tantra, Hariti is known as Nojinmo Trogma. The Rinjung Gyatsa collection is attributed to the Tibetan master Taranatha, an important figure in the Jonang lineage. Within this collect of texts is a subsection detailing practices that can all be traced back to one Indian master, Sakyarakshita, who had propagated them. Hence, they are known as the Sakyarakshita Transmissions. Nojinmo Trogma’s practice is found within this set of practices.

Jetsun Taranatha. Click on image
to enlarge.

The Rinjung Gyatsa eventually made its way into the Gelug tradition, where it has become known as a source of extremely beneficial practices. Gelug masters expanded on the original to include more detailed practice instructions, exemplified by His Holiness the 7^th Panchen Lama Palden Tenpai Nyima’s voluminous text known as Rinjung Lhantab.

Hariti’s form, according to the Rinjung Gyatsa, is once again different. It describes her as orange in colour, holding a hook in her right hand. Her left hand holds both a mongoose and a noose. She is graceful and beautifully adorned with various kinds of jewellery. She is surrounded by her 500 children who are all pale yellow in colour, and they hold clubs and bowls of ‘chambu’, or hand-print tormas made from tsampa (roasted barley flour).

Hariti in Japan

A depiction of Priest Nichiren

In Japan, worship of Hariti gained momentum during the Kamakura Shogunate period (1185-1333). Her practice is especially important in Nichiren Buddhism where she is regarded as a protector deity. Nichiren Buddhism derives its teachings mainly from the Lotus Sutra, which belongs to the Mahayana vehicle. Hariti is mentioned in the Dharani section of the 26^th chapter of the Lotus Sutra. In the sutra, Hariti is referred to as the ‘Mother of Devil Children’. She is attended by her children, attendants and ten rakshasa (devil/demon) daughters known as Lamba, Vilamba, Crooked Teeth, Flowery Teeth, Black Teeth, Much Hair, Insatiable, Necklace Bearer, Kunti, and Stealer of the Vital Spirit of All Living Beings. Together, they all made a promise to the Buddha to protect the followers of the Lotus Sutra.

“World-Honoured, we too wish to shield and guard those who read, recite, accept and uphold the Lotus Sutra and spare them from decline and harm. If anyone should spy out the shortcomings of these teachers of the Law and try to take advantage of them, we will make it impossible for him to do so.”

The Lotus Sutra, translated by Burton Watson (1993), p. 310

Hariti (Kariteimo/Kishimojin) from Kamakura period (c. 13th century). The statue is currently located in Mii-dera Temple. Click on image to enlarge.

In Japan, Hariti is known by several names: Kishimojin, Kariteimo, or Kangimo. In addition to her role as a guardian deity in Nichiren Buddhism, she is referred to as the protector of children and a deity that helps expectant mother with easy delivery, who promotes good parenting and family safety, harmony and the good health of children. She is also supplicated by those who wish to have children. It is said that in feudal Japan, Hariti was popular with the upper class and nobility, who enshrined and prayed to her images.

Some depictions show her as a demoness, while others portray her as a mother cuddling one of her children, while her other children surround her. She is often seen holding one or more pomegranates, which are believed to be symbols of fertility and love.

Due to their long history of Hariti worship, there are many precious images of her in Japan. One of the most renowned images is at Hokekyo-Ji Temple. It is said that this image was carved by the founder of Nichiren Buddhism, the Priest Nichiren himself. Another famous statue is the 13^th century wooden Hariti from Mii-dera (also known as Onjo-ji) Temple in Shiga Prefecture.

Sendango Festival

Every year, from May 16 to 18, Mii-dera Temple hosts the Sendango Matsuri Festival, otherwise known as the Festival of 1,000 Dumplings. According to legends surrounding this festival, Hariti is believed to have had 1,000 children instead of 500. The festival includes making offerings of a dumpling to each of her 1,000 children. During the festivities, devotees come to the temple to pray for the well-being of their children.

Elaborate offering on Hariti shrine during Sendago Festival. Click on image to enlarge.

Hariti in China

Statue of Guǐzǐmǔ (Hariti) with one of her children in Shanhua Temple.

According to Professor Lokesh Chandra in his Dictionary of Buddhist Iconography, the tradition of worshipping Hariti in China began in 333 CE, when a man named Chang Ying prayed to Hariti to help his ailing wife. Due to the blessings of Hariti, the wife experienced a full recovery.

In Chinese Buddhism, Hariti and Pancika are considered to be members of the Twenty-Four Heavens. This is a group of protector deities and defenders of the Buddhadharma. The veneration of the Twenty-Four Heavens survives to this day. In Chinese Buddhist monasteries and temples, the guardian deities are typically enshrined in the main prayer hall, where images of Buddha Shakyamuni or other Buddhas and bodhisattvas take central prominence.

Hariti is known as Guizimu in China, where she is considered a protector of children and women during childbirth. She is commonly depicted standing with one or more of her children, or cradling a child in her arm. Pancika is known as Sanzhi Dajiang and usually portrayed next to her. He is often considered to be one of the eight yaksha generals who work for Vaishravana.

Statues of Hariti and Pancika in Jade Buddha Temple, China. Click on image to enlarge.

On the 9^th day of the first month of the Chinese lunar calendar, a puja known as Gongfo Zhaitian is held in many Chinese temples and monasteries to venerate the Twenty-Four Heavens. Translated, the name of the puja literally means ‘Offering to the Buddhas and Celestial Guardians’.

There is a renowned statue of Hariti located in Shanhua Temple, Datong, Shanxi Province. Though the temple was originally built during the Tang Dynasty in the 8^th century, the buildings in the complex have undergone many repairs since. The beautiful image of Hariti was carved during the Ming Dynasty (1368-1644).

In addition, there are stunning images of Hariti and Pancika in the Jade Buddha Temple in Shanghai. The images themselves are covered in gold, and Hariti and Pancika are placed together with other guardian deities in the eastern and western sides of the Grand Hall of the temple complex.

Hariti in Nepal

The exterior of Hariti Mata Temple in Kathmandu, Nepal. Click on image
to enlarge.

In Nepal, Hariti is also known as Ajimadya, literally translated as ‘grandmother goddess’; to Hindu devotees, she is known as Sitala, the deity that protects against smallpox. The most famous temple dedicated to her is located near the famous Swayambhunath Stupa. According to Min Bahadur Shakya in Buddhist Himalaya: A Journal of Nagarjuna Institute of Exact Methods, Hariti is a protector of the Swayambhunath Stupa. The story of her residing there takes place when Buddha Shakyamuni gave a discourse on the origins of the stupa while at a nearby hill known as the Manjushri Teaching Site. He was teaching to a great host of disciples, including many bodhisattvas, when Hariti appeared in the crowd. At the conclusion of the teaching, she requested permission from Buddha to protect the Swayambunath Stupa. Seeing her pure intention, Buddha accepted her request and told her to ensure the welfare of children as well. Since then, she came to protect the area, bestowing attainments to her worshippers and punishing those who dare desecrate the holy Swayambunath Stupa.

The statue of Ajima (Hariti) in Boudanath, Nepal. Click on image
to enlarge.

Stories of Hariti’s connection with smallpox are also commonplace. The Kathmandu Valley is no stranger to smallpox epidemics. History has shown that the epidemics were politicised by unreasonable rulers who brought tremendous suffering to inhabitants of the valley, in addition to the agony that the deadly illness already wrought. This may account for why Hariti has been supplicated throughout Nepali history to help pacify smallpox epidemics, in addition to her other roles such as bestowing prosperity and protecting the Swayambhu region.

When a smallpox epidemic erupted in Kathmandu during the 1790s, many families were affected. Afflicted residents flocked to the Hariti temple to make ritual offerings and requested the goddess to bestow an instant cure. The temple was so popular that those who wanted to make ritual offerings needed to register with the officiating priest several days in advance.

A woman carrying a smallpox infected child in 1964, Nepal (Source: WHO)

The epidemic affected everyone, including the families of the wealthy and powerful. In 1799, the smallpox virus crept into the royal family and infected King Rana Bahadur Shah’s (1775-1806) beloved wife, Kantivati. The king was devastated. He abdicated his throne in favour of Girvana, his two-year-old son, and dedicated his time to pray for Kantivati’s recovery. When, due to the force of her karma, the queen succumbed to her illness, King Rana Bahadur Shah was furious. The impact of his anger was immediately felt across the valley. He ordered for the statue in the Hariti Temple to be covered with excrement and eventually destroyed. Children who had contracted the disease, mostly belonging to the ethnic Newar community, were expelled from the valley to either Marsyandi, in the west or to Tama Kosi, in the east. In response and as a cry for Hariti’s help, the Newars composed a song titled Sitalamaju. It expresses their suffering and pleads with Sitala (another name for Hariti) and two other deities, Kachala and Bachala, to help them. The lyrics of the song have since become famous:

“Look at the plight of the people, Mother Sitala.

It has never been heard of nor seen, but children cannot be kept in the country, The king has ordered it.

With drummers beating drums and soldiers surrounding them, The children were expelled.

Carrying pounded rice under their arms and their children on their backs, The people had to go across the Tama Koshi River.

They went away carrying one child on their back, one on their hips, And dragging another one behind them.

They departed from Kathmandu, spent the night at Bhaktapur, And visited the shrine of Mother Taleju.

They departed from Bhaktapur, spent the night at Banepa, And visited the shrine of Chandeshwari.

They departed from Banepa, spent the night at Palanchok, And visited the shrine of Bhagavati.

They departed from Palanchok, spent the night at Dolaghat, And visited the shrine of Bhimsen.

They departed from Dolaghat, spent the night at Tama Koshi, They had to go across the Tama Koshi River.

They departed from Dolakha, reached the other side of the Tama Koshi River, And visited the shrine of Mahadev.

There is no food to eat, there are no clothes to wear, And there is no place for me to stay.

It was not a whip, it was not a cane, they were beaten with stinging nettles, By soldiers who surrounded them and drove them forward.

We beg Mother Kachhala who gives smallpox blisters, Mother Sitala who fills them with water, Mother Bachhala who takes them away.

If this child lives, we will release a pair of pigeons, We will offer jasmine flowers of gold and silver.

At a place where no sunlight fell, the child died of cold, The mother and father beat their breasts and cried.

It is not allowed to cremate the dead child or to bury him, What great suffering of the people.

The father held half of the child’s body, the mother held half of the child’s body, And they threw it into the Tama Koshi River.

The king had no compassion and ordered the children to be expelled, They had to go across the Tama Koshi River.

King of Nepal, Rana Bahadur, The people suffered greatly.

Don’t, don’t, Mother Sitala, I beg you a thousand times, Please deliver the people.”

Lienhard, Siegfried (1992). Songs of Nepal: An Anthology of Newar Folksongs and Hymns. New Delhi: Motilal Banarsidas. Page 99.

The merciless king was eventually exiled to India in 1800 but enjoyed a brief return to power in 1804 before he was eventually beheaded in 1806. His son, Girvana, contracted and succumbed to smallpox during the subsequent epidemics that occurred in 1816.

The current image of Hariti at the temple was reconstructed in the early 19^th century. It now resides in the temple which is built in the style of a Newari pagoda with a two-tiered golden roof.

Oracular Tradition Related to Hariti

There is an oracular tradition related to Hariti and her children in the Kathmandu Valley that survives to this day. Both Hariti and her children are believed to possess a number of healers or mediums, mostly female, known as ‘Mata’ or mother. People visit the Matas to:

• Be healed of their illnesses
• Remove disturbances or evil omens which have affected their lives
• Receive astrological predictions

Benefits of Hariti’s Practice

During the story of how Hariti came to practise the Dharma, Buddha Shakyamuni recognised the love that she felt exclusively for her own children and made her expand this love to cover all sentient beings. In her book Buddhist Goddesses of India, Miranda Shaw quotes the Buddha from a translation of the Mahamaya Sutra as having said:

“Just as Hariti loved her own children, she extended that love to other humans and forever ceased to kill, for I charged (her), ‘O venerable one with great compassion, with your compassion of a mother for a child, extend that compassion to all others.’.” (p.116)

For the Monastic Community

Hariti (ca. 1st century BCE Gandhara)

When she came to practise the Dharma, Hariti promised that, together with her children, she will guard Buddha’s monasteries and watch over the Sangha community, giving them security and tranquillity. This was reiterated by Tsem Rinpoche, who advised his students that Hariti’s practice can help to remove obstacles and maintain a stable Sangha community. Kensur Rinpoche Lobsang Phende also taught that Hariti practice can help to purify negative actions and transgressions such as accepting offerings without dedicating or praying for the sponsors.

For the Lay Community

Kensur Rinpoche also taught that Hariti’s practice helps to remove obstacles and increases the merits of monastic sponsors. According to the Hariti Sutra, Buddha Shakyamuni also advised her to fulfil the wish of having children for those who are childless. In addition, four of her children – Manibhadra, Tcheni, Vaisravana and Asura – were assigned to protect travelling merchants, to help expectant mothers during their confinement and delivery, to protect and increase wealth, and to provide protection from venom respectively. As we have also seen, she is well-known deity that helps pacify epidemics, especially smallpox, in addition to bestowing fertility and protection of children. She not only protects children, but can also be called upon to protect those not yet born:

“Terrifier of spirits who prey on pregnant women,
Destroyer of smallpox and myriad diseases,
A mother to her devotees,
With limbs that cool like white sandalwood,
I reverently praise the supreme yaksini
Mother of many children.”

Bauddhastotrasamgraha by Bhavaratna in Pandeya, translated by Miranda Shaw from Stotra p. 261.

The Lotus Sutra also mentions that she protects those devoted to the sutra and that this includes protection from spiritual disturbances. From the iconography used in her various images, we also see that she can grant wealth, agricultural bounty and even other benefits, depending on the needs of the people.

Teaching by Kensur Rinpoche Lobsang Phende

During the teaching by Kensur Rinpoche Lobsang Phende, he narrated a summarised form of Hariti’s story as outlined in the Mulasarvastivada Vinaya with some additional information. In the story, the Buddha himself promised to give her a chambu (hand-print torma) to eat every day and also promised that once he entered Parinirvana, his community of monks and nuns would continue to offer her and her children chambu daily. That is why monks and nuns continue the practice of offering food to her and her children to this day.

Another interesting point that Kensur Rinpoche mentioned was of Hariti’s status. Nowadays, she is actually a yidam, a meditational deity. As such she does not actually need the offering to eat, as she is already attained. Her 500 children, however, and all other hungry ghosts that also benefit from the offering, do in fact receive the offering and are benefited by it.

Buddhist monk giving some food to a ghost or spirit in order to relieve him of some suffering. Sentient beings take rebirth as spirits as the result of great miserliness and anger, and they suffer from hunger, thirst, loneliness, and tremendous cold and heat. There are mantras to temporarily relieve them of their suffering. You are not worshipping them in any way but generating compassion to relieve them of their sufferings. Instead of fearing ghosts, we should generate compassion for their unfortunate rebirth and sufferings. Lord Buddha taught to be of benefit to beings of all dimensions and the six realms.

The offering is made as part of eating lunch. First a torma should be prepared, with three chambu around it. In lieu of torma, you can use bread instead, which you will use to make the chambu to the hungry ghosts later.

Torma surrounded by three chambus offering made by a member of
Kechara Sangha

Before eating lunch, recite the first half of the prayer, which is actually the Sutra Remembering the Three Jewels, which extols the qualities of the Buddha, Dharma and Sangha. Next comes the main torma offering to the guru, Three Jewels, yidams, dakas, dakinis and Dharma protectors. Next is the torma offering to the hungry ghosts in general, Hariti and Hariti’s children. Continue by eating lunch and once finished, take a drink to wash your mouth. Then take the main torma offered to the Three Jewels and make more chambu out of it. These are then placed on the floor while offering to the hungry ghosts again. Finally, continue by reciting the prayers. This version of the prayer and offering is specific to Kensur Ladrang of Shar Gaden Monastery. Though following the standard prayer according to the Gelug tradition, to which Kechara belongs, the prayer has some unique variations and additions for added auspiciousness. The video of the teaching and transcript explain more about the practice:

The Sutra Remembering the Three Jewels: Food Offering Prayer to Hariti

The image of Hariti holding two chambus in her hand as described by Kensur Rinpoche Lobsang Phende.
Click on image to enlarge.

There are many prayers to invoke Hariti and requested her blessing. The particular prayer and guidelines that we share with you below are from Kensur Ladrang, the residence and private office of Kensur Rinpoche Lobsang Phende at Shar Gaden Monastery. This is also the prayer the Kechara Sangha members recite daily.

Buddha Shakyamuni advised his followers to do food offering prayer to Hariti. It is recommended to do this prayer at lunch time because during the time of Buddha, the Sangha did not eat after noon. Hence, lunch is more relevant.

The prayer is divided into two parts:

1. The first part is the blessing of food which is done before the meal. We should contemplate on the sufferings of the hungry ghosts, all mother sentient beings and how they are always looking for a way to escape from their suffering. So, we bless the food before eating, then we consume.
2. The second part is recited after eating. During the second part, we make a chambu (hand-print torma) using pa or some other food that can be moulded into a chambu shape, such as bread, rice, dough, etc. and place it on the floor. Detailed instructions are provided in the relevant section below.

It is important that the chambu touches the ground because some of the hungry ghosts/beings do not have the karma to eat from a plate or bowl. Leave the chambu on the ground for a few minutes. After that, it can be discarded outside the building or in the bin. Chambu can be made from leftover food but it is best to make it from clean food.

Visualise that the chambu is not only to fill the stomachs of the hungry ghosts and relieve their suffering of hunger, but also to plant Dharma seeds in their mindstream for their future lives. Also, visualise that it is to purify the negative karma that keeps them bound to their current state. Generate the motivation for them to take a positive rebirth, always be close to the Dharma, teachings and eventually gain full enlightenment.

Traditionally, a torma (bul chog) is made for this offering.

• Make the torma before lunch
• Butor shape without flowers
• Place three chambu around the torma
• After lunch, pieces of the torma are broken off and used as pa for the chambu.

Click here to download the PDF version.

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Conclusion

Hariti statue from Kushana period (ca. 1st – 3rd century CE). Source: Sotheby’s. Click on image to enlarge.

Following her transformational experience with Buddha Shakyamuni, it is clear to see that Hariti changed her evil ways and attained high levels of spiritual realisation. For more than 2,500 years, she has followed Buddha’s teachings faithfully and is still considered to be a protector of the monastic community. The practice of making daily offerings of food to her and her children still continues to this day, as amongst Kechara’s Sangha community.

Hariti is extremely unique. Unlike other deities, who can be quite regional, she is an international figure. Very few deities enjoy similar global devotion and longevity, as her practice spread among both monastic communities and the laity in many countries. Even today, she continues to be supplicated for many different reasons. Some say that she has enjoyed such popularity due to her appealing figure as being nurturing and maternal. However, it is doubtful that the longevity and growth of her practice has relied solely on appearance alone. Practitioners all over the world must have experienced her tremendous benefits and felt the potency of her practice for her to have endured in the hearts and minds of people for so long.

Recommended Reading

Lotus Sutra. Click on image to download PDF.

Praying for Heirs. Click on image to download PDF.

Danger and Devotion: Hariti, Mother of Demons in the Stories and Stones of Gandhara. Click on image to download PDF.

Religious Environs in the Buddhist Town of Taxila. Click on image to download PDF.

The texts above were sourced from legitimate book-hosting services offering these texts for free download. They are made available here for purely educational, non-commercial purposes.

Sources:

• Shaw, Miranda. Buddhist Goddesses of India. 1^st ed. Princeton University Press; 2006.
• Chandra, Lokesh. Dictionary of Buddhist Iconography Volume 5. International Academy of Indian Culture. 2002.
• https://en.wikipedia.org/wiki/Hariti
• https://artsandculture.google.com/story/from-demoness-to-deity-hariti-in-art-and-familial-traditions-american-institute-of-indian-studies/lQXR8A221T6bLA?hl=en
• https://www.britishmuseum.org/collection/term/BIOG10471
• http://ignca.gov.in/PDF_data/Hariti_Buddhist_deity.pdf
• https://www.britannica.com/topic/Hariti
• https://www.livehistoryindia.com/story/living-culture/gandharas-goddess-hariti-bridging-faiths
• https://www.hindustantimes.com/books/the-mother-of-all-goddesses/story-4jPzZFdzdWCyOFrhzq5T6J.html
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• https://journeyingtothegoddess.wordpress.com/tag/kishimojin/
• https://www.amazon.com/Transformation-Kishimojin-Kanjin-Cederman-Shonin/dp/1545441898
• https://www.orientalarchitecture.com/sid/1481/nepal/kathmandu/hariti-mata-temple
• https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-BH/bh117538.htm
• https://worldhistorycommons.org/hariti-relief-panel-candi-mendut-java
• https://www.nepalitimes.com/opinion/smallpox-politics-and-power-in-kathmandu/
• https://www.facebook.com/kominfodiy/posts/wayang-brayutsebagian-besar-generasi-muda-saat-ini-hanya-mengenal-wayang-kulit-p/1747755085391695/
• https://wartakota.tribunnews.com/2012/10/20/wayang-nyi-brayut-dan-kyai-brayut-sebagai-simbol-kesuburan
• https://www.nowbali.co.id/pura-candidasa-temple-ten-children-happy-goddess/

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