Avalokiteshvara in Sri Lanka
Avalokiteshvara statue at Kelaniya Raja Maha Vihara, Sri Lanka.
A depiction of Natha in Tushita Heaven.
(By Tsem Rinpoche)
Sri Lanka is a beautiful country where the majority (70%) of the population are Buddhists of Theravadan tradition. However, Sri Lankan Buddhism is unique because, in addition to focusing on the practice of attaining self-liberation through one’s own effort, they adopt the practice of Bodhisattva of Compassion, Avalokiteshvara.
Within the Sri Lankan Buddhist tradition, Avalokiteshvara is also identified as Natha Deviyo or Lokeshvara Natha (Natha), who lives in Tushita heaven and is destined to become the future Buddha Maitreya. Natha is believed to possess omniscience and come to earth from time to time to help those in need regardless of their religious denomination.
The adoption of Avalokiteshvara Worship in Sri Lanka
Avalokiteshvara statue in Weligama.
The adoption of Avalokiteshvara worship within the Sinhalese Buddhist tradition originated from the ruling Sinhalese monarchs. The kings were given the power to take the necessary measures to create conducive conditions for the spiritual well-being of the sangha (lokottara) and the material well-being of his lay subjects (laukika). Therefore, due to the compassionate nature of Avalokiteshvara, he was perceived as the source of protection for the Sinhalese kingdoms of the past. According to John Clifford Holt, the Professor of the Humanities in Religion and Asian Studies at Bowdoin College, in his book, Buddha in the Crown: Avalokitesvara in the Buddhist Traditions of Sri Lanka,
…in the traditional Sinhala belief that a righteous and powerful Buddhist king could become a bodhisattva on the path to nibbana.
Buddha in the Crown: Avalokitesvara in the Buddhist Traditions of Sri Lanka by John Clifford Holt; p. 53
For these reasons, the concept of Bodhisattva worship is accepted within the Sinhalese Buddhist tradition. During the reign of Gampola Dynasty (1341 – 1415), Avalokiteshvara is localized and identified as Natha.
King Vimala Dharma Surya I of Kandy was depicted as the manifestation of Avalokiteshvara on earth.
The tradition of worshiping Avalokiteshvara experienced a major setback when the Portuguese colonized Sri Lanka between 1505 and 1658. The Portuguese destroyed many temples and holy images as they tried to enforce the Christian religion to the Sinhalese people. After the Portuguese left Sri Lanka, Avalokiteshvara resurfaced as a significant protector deity. The monarchs from the Kingdom of Kandy (1469 – 1815) often depicted themselves as the manifestation of Avalokiteshvara or Natha to legitimize their power. As mentioned by the art historian, Nandana Chutiwongs, “…that Kandyan kings – or some of them at least – regarded themselves to be the earthly manifestation of Natha, their dynastic god.”
In one image, an important Kandy monarch, King Vimala Dharma Surya I (r. 1592 – 1604), is depicted as wearing a cap with a Buddha image and holding a lotus in his hand like the late Medieval Period depiction of Avalokiteshvara in Sri Lanka. According to John Clifford Holt, “Given the needs for religiopolitical legitimation at the time of the founding of Buddhist kingship in Kandy, it is not surprising that Vimala Dharma Surya would have presented himself publicly in a manner that emphasized symbols projecting the image of the bodhisattva/ god/ king.” King Vimala Dharma Surya I ruled Kandy during a turbulent period. He gained his reputation as a powerful monarch after he was successful in overcoming two Portuguese attacks in Kandy, the Campaign of Danture (1594) and Battle of Balana (1602). Until today, Avalokiteshvara is still known as the protector deity of the Sri Lankans.
King Vimala Dharma Surya I with a Dutch naval officer, Joris Van Spilbergen. In this picture, the king of Kandy is depicted as the manifestation of Avalokiteshvara.
Iconography of Avalokiteshvara in Sri Lanka
The iconography of Avalokiteshvara is deeply influenced by the Sinhalese religious culture and the political situation at the time. For this reason, Avalokiteshvara’s depictions within the Sri Lankan Buddhist tradition embody the royal power, the quality of altruistic compassion, and ascetic determination.
Early Medieval Period
In the early Medieval Period in Sri Lanka, Avalokiteshvara was often depicted as an ascetic with simple ornaments. Images from this period depict Avalokiteshvara “in variant positions of the fluid rajalilasana (“the posture of royal ease”) with facial expressions reflecting relative degrees of composure or equanimity. … Avalokitesvara is portrayed as a source of great worldly potency yet has remained serenely detached from the surrounding conditioning process of samsara.” (Buddha in the Crown: Avalokitesvara in the Buddhist Traditions of Sri Lanka by John Clifford Holt; p. 77). The statues from this period have lokottara orientation.
The followings are examples of Avalokiteshvara images from early Medieval Period in various positions.
Click on the image to enlarge.
Image 1: In this image, Avalokiteshvara is depicted in the position of deep meditation or full samadhi with his hair supported by a simple crown. In this posture, Avalokiteshvara does not wear his usual ornaments of royal bracelet and rosary.
Image 2: In this image, the standing Avalokiteshvara is surveying the world with his compassion. He adopts an ascetic profile with a calm facial expression. His upper body is entirely nude, and he wears a simple waistband.
Image 3: In this image, Avalokiteshvara is ready to act, and yet he is completely at ease. His facial expression is relaxed and comforting.
The 8th century Situlpahuva Avalokiteshvara is considered as the earliest image of Avalokiteshvara in Sri Lanka. The statue was discovered in Situlpahuva within the jungle of Yala National Park. The iconography of the image emphasizes the tendency of Sinhalese from the early Medieval Period to portray Avalokiteshvara as an ascetic.
Situlpahuva Avalokiteshvara that was discovered within the jungle of Yala National Park in Sri Lanka.
Late Medieval Period
Avalokiteshvara at Dambulla Cave, Sri Lanka.
In the late Medieval period, the depiction of Avalokiteshvara underwent a transformation from an ascetic to the guardian deity of the Sinhalese people. Avalokiteshvara’s depictions from this period have a strong resemblance to the Sinhalese monarchs. His crown resembles a lotus, and his hair is fashioned as a crown (jatamakuta) with an embedded Buddha Amitabha image sitting in a meditative position. The hands are painted, and his earlobes are unusually long to signify his great destiny (mahapurusa). He wears royal attire (dhoti) and elaborate ornaments such as bracelets, necklaces, armbands, and yajnopavita, a hand-spun cotton thread, that adorns the arms and torso. The statues from this period have a laukika orientation.
Avalokiteshvara Images at Kelaniya Raja Maha Vihara
The 18ft Avalokiteshvara statue at Kelaniya Raja Maha Vihara, Sri Lanka. Click to enlarge.
Many Buddhists believe that Kelaniya Raja Maha Vihara is situated on the sacred ground that was visited by Buddha Shakyamuni eight years after he had gained enlightenment. The temple was destroyed during Portuguese colonization but was later rebuilt with the support of King Kirthi Sri Rajasingha of Kandy (r. 1747 – 1782), who was credited for reviving Buddhism in the present-day Sri Lanka. In addition to the famous reclining image of Buddha Shakyamuni, the temple also houses an-18ft stone statue of Avalokiteshvara and another smaller image of this Bodhisattva.
The 18ft Avalokiteshvara image at Kelaniya temple is typical of the images from the late Medieval Period. The Bodhisattva is depicted as wearing elaborate ornaments. His right-hand holds a lotus, and his left-hand holds a flask filled with ambrosia. Two protector deities, Bahirawa, guard the steps toward his altar.
Other Images of Avalokiteshvara in Sri Lanka
The image of Avalokiteshvara at Buduruvagala, an ancient Buddhist temple in Sri Lanka. The central figure of the three images is Avalokiteshvara. The female figure on the left is believed to be the goddess Tara. According to the local legend, the figure on the right is the image of Prince Sudhana, an attendant of Avalokiteshvara
Avalokiteshvara statue at Weligama, Sri Lanka.The 3m (10ft) statue is sculpted on a bas relief. Buddha Amitabha is seated on his crown.
This Avalokiteshvara’s head was found in Dambegoda, near the border of Yala National Park, in Sri Lanka. The image was dated between the 8th and the 10th century.
A 9th century golden statue of Avalokiteshvara.
Standing Avalokiteshvara statue from between the 8th and 9th century.
Avalokiteshvara Titiya from the 9th century. Currently, the statue is located in the National Museum of Colombo.
Bronze statue of Avalokiteshvara.
Click on the following image to download John Clifford Holt’s book, Buddha in the Crown: Avalokitesvara in the Buddhist Traditions of Sri Lanka.
Sources:
- Holt, John Clifford; Buddha in the Crown: Avalokiteshvara in the Buddhist Traditions of Sri Lanka; Oxford University Press Inc.; 1991
- https://en.wikipedia.org/wiki/Buduruvagala
- http://www.art-and-archaeology.com/lanka/matara/we01.html
- http://www.buddhanet.net/sacred-island/sigiriya.html
- http://archive.is/gqrt#selection-59.1-81.14
- http://wisdomquarterly.blogspot.com/2016/09/avalokiteshvara-in-sri-lanka-natha.html
- http://www.photodharma.net/Sri-Lanka/Kelaniya/Kelaniya.htm
- http://www.bbc.co.uk/religion/religions/buddhism/subdivisions/theravada_1.shtml
For more interesting links:
- Exquisite Nagadeepa Vihara in Sri Lanka
- Kelaniya Raja Maha Vihara-A sacred place to visit
- Wonderful Sri Lanka
- Dambulla cave temple
- Guan Yin Day
- Chenrezig Ngesung Kundrol
- Avalokiteshvara, Turkey Swamp, Marc & Me
- Blessing Eye Problems
- Dharma Protectors of Tibetan Buddhism
- Pu Tuo Shan
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This is a very interesting history and write up about Avalokiteshvara in Sri Lanka. Beautiful places and holy statues of Avalokiteshvara. Another wonderful topic to do social media with. Thank you Rinpoche and writers for this beautiful article. _/\_
This is great information about the Mahayana tradition in Sri Lanka. I didn’t know that it existed till now. Thank you Rinpoche.
I discovered buddhism first via the mantra of “Om Mani Padme Hum’ and from there I started learning about Buddhas, then I learn about Amitabha.
It just seems typically people who are interested in Buddhism will discover it via Avalokiteshvara first then all the other deities. Nevertheless happy to know the Sri Lankans also have imagery of Avalokiteshvara.
Dear Rinpoche, thank you for this very interesting article on Avalokiteshvara in Sri Lanka. Avalokiteshvara, the Buddha of Infinite Compassion, will manifest in whatever form is necessary and whenever the need arises. In Sri Lanka, he has manifested as Natha(Lokeshvara Natha) who lives in Tushita and who will eventually become the future Buddha Maitreya. Natha will come down to earth from time to time to help those in need, regardless of their faith.
John Clifford Holt, in his book, “Buddha in the Crown: Avalokitesvara in the Buddhist Traditions of Sri Lanka”, shows that in the traditional Sinhala belief, Avalokiteshvara would manifest in the context of “a righteous and powerful Buddhist king who could become a bodhisattva on the path to nibbana”.
The adoption of Avalokiteshvara worship within the Sinhalese Buddhist tradition thus originated from the ruling Sinhalese monarchs. Due to the compassionate nature of Avalokiteshvara, he came in the form of these kings and was perceived as the source of protection for the Sinhalese kingdoms of the past; and the concept of Bodhisattva worship became accepted within the Sinhalese Buddhist tradition.
The monarchs from the Kingdom of Kandy (1469 – 1815) often depicted themselves as the earthly manifestation of Avalokiteshvara or Natha, who was their dynastic god. An example of such a monarch was King Vimala Dharma Surya 1, who is depicted as Avalokiteshvara, wearing a cap with a Buddha image and holding a lotus in his hand .
In all this, we see how politics and culture played an important role in determining how Avalokiteshvara was depicted. Again this testifies to the great compassion of the Buddha of Compassion.
This is very interesting to read about this because Theravaden traditionally do not accept Mahayana Buddhism, in which the concept of bodhisattvahood and the various pantheon of Buddhas, bodhisattvas and so forth are proliferated. I think the very existence of Natha Lokeshvara reveals the remnants of previous Mahayana Buddhism that once thrived there but has since been supplanted by Theravaden Buddhism.
At this point I googled the history of Buddhism in Sri Lanka and I was right. 1 of the 3 great monasteries of ancient Sri Lanka studied and proliferated Mahayana, Theravade and Vajrayana as well. However due to conflict and time, Mahayana Buddhism has since been wiped out and the only remnant is the cult worship of Natha Lokeshvara. This is indeed a wonderful article and perhaps, Lokeshvara has been blessing the Sri Lankan people ever since.
Sri Lanka is a small beautiful country yet the majority (70%) of the population are Buddhists.That is new to me as all long i thought it is more Hindus over there till i read this article.Wow there are so many Buddhist beautiful,rare Avalokiteshvara statues of the early centuries.
Amazing and so fortunate been able to see it just from pictures the image of Avalokiteshvara at Buduruvagala and the 10 ft sculpted statue at Weligama.All i can said is just truly amazing beautiful statues,feeling blessed too.Hope can visit this country oneday.
Thank you Rinpoche for sharing.
Thank you for articles like these which really informs us of the various sacred sites of Sri Lanka especially for Avalokiteshvara. I never really knew that Avalokiteshvara is so well loved in Sri Lanka over the ages. I alawys had associated the island with Buddha Shakyamuni only.
Just love the antique statues especially the statue of Acvalokiteshvara in royal sitting position. Really beautiful.
That’s why I love coming to this website, always something to learn and dispel our previously ignorant and erroneous assumptions.
Chenrezig (or Kuan Yin) has gain a vast popularity among the Buddhist, mainly due to her great compassion in liberating all beings from the sufferings. Kuan Yin is one of the major deity worship by the majority of Chinese, and is also very popular among the Tibetans too. From this article, I am happily surprised that in Sri Lanka, Kuan Yin is widely accepted as well. Compassion always brings love and peace to others. In time of great sufferings, compassion brings greater hopes for us to have the courage to move forward. Compassion is one of the main ingredients for us to achieve Enlightenment.
So many beautiful Avalokiteshvara statues and images in Sri Lanka since the Medieval Period. May the people of the land be blessed and protected by the Buddha of compassion.
When Chinese pilgrim Fa-hsien visited Sri Lanka in 412-413 C.E., Buddhism was flourishing under the patronage of the king, the monasteries were huge and could house 50-60,000 monks, and there was an annual procession of the Buddha’s tooth-relic. Fa-Hsien also discovered from their monastic rules, the practice of a form of ancient Buddhism. Before the unification of the Theravada doctrine in the 12th century based on the Mahavihara tradition, there were, in Sri Lanka, different Theravadin sects as well as adherents of different types of Buddhism. In the 3rd century, there was a sect called Vetullavada whose followers propagated theories that seemed to have been Mahayana concepts. The 7th century pilgrim Hsuan-tsang spoke about the existence of Mahayanists on the island. Even tantric Buddhism was introduced into Sri Lanka and enjoyed a period of success in the 9th century.