TheYakshas (Sanskrit:यक्ष,IAST:Yakṣa,Pali:Yakkha) are a broad class ofnature spirits, usually benevolent, but sometimes mischievous or capricious, connected with water, fertility, trees, the forest, treasure and wilderness.[4][5] They appear inHindu,Jain andBuddhist texts, as well as ancient and medieval era temples ofSouth Asia andSoutheast Asia as guardian deities.[5][6] The feminine form of the word isIAST:Yakṣī[7] orYakshini (Sanskrit:यक्षिणी,IAST:Yakṣiṇī;Pali:Yakkhini).[8]
In Hindu, Jain and Buddhist texts, theyakṣas have a dual personality. On the one hand, ayakṣa may be an inoffensive nature-fairy, associated with woods and mountains; but there is also a darker version of theyakṣa, which is a kind of (bhuta) that haunts the wilderness and waylays and devours travellers, similar to therakṣasas.
A unique cultural dance form related to the Yakshas isYakshagana. Yakshagana is a traditional stage performance, found inDakshina Kannada,Udupi, Kasaragod district and Uttara Kannada, Shimoga and western parts of Chikmagalur districts, in the state of Karnataka.
Yakshas appear inHindu,Jain andBuddhist texts.[5][9] Several monumental yakshas are known from the time of theMaurya Empire period. They are variously dated from around the 3rd century BCE to the 1st century BCE. These statues are monumental (usually around 2 metres tall), and often bear inscriptions related to their identification as yakshas. They are considered as the first known monumental stone sculptures in India. Two of these monumental yakshas are known fromPatna, one fromVidisha and one fromParkham, as well as one yakshini from Vidisha. Theyakṣas may have originally been thetutelary deity of a city, district, lake, or well. Their worship, together with popular belief innagas (serpent deities), feminine fertility deities, and mother goddesses, may have had its origin among the early Hindu people of India. Yaksha worship coexisted with the priest-conducted sacrifices of the Vedic period.[10] They were later viewed as the steward deities of the earth and the wealth buried beneath.[11]
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In Hindu, Buddhist and Jain Religion,Kubera, wealth and prosperity, is considered the king of the yakshas and protector of the world (Lokapāla). In Buddhism, he is equated withVaiśravaṇa.
His manyepithets extol him as the overlord of numerous semi-divine species and the owner of the treasures of the world. Kubera is often depicted with a plump body, adorned with jewels, carrying a money-pot and a club. Hisvahana (vehicle) is themongoose. He is often seen withLakshmi, the Hindu goddess of wealth, fortune and prosperity.
| Translations of Yaksha | |
|---|---|
| Sanskrit | यक्ष (IAST:yakṣa) |
| Pali | Yakkha |
| Burmese | ယက္ခ (MLCTS:yakkha) |
| Chinese | 夜叉 (Pinyin:yèchā) |
| Japanese | 夜叉 (Rōmaji:yasha) |
| Khmer | យក្ស (UNGEGN:yoks) |
| Korean | 야차 (RR:yacha) |
| Sinhala | යක්ෂ (yakṣa) |
| Tibetan | གནོད་སྦྱིན་ (gnod sbyin) |
| Tamil | இயக்கர் (yākka) |
| Tagalog | Yakksa |
| Thai | ยักษ์ (RTGS:yak) |
| Vietnamese | dạ xoa |
| Glossary of Buddhism | |
In Buddhist literature, theyakṣa are the attendants ofVaiśravaṇa, the guardian of the northern quarter, a beneficentgod who protects the righteous. The term also refers to theTwelve Heavenly Generals who guardBhaiṣajyaguru, the Medicine Buddha. The yakshas of many Buddhist stories are ugly ogres, reborn in that form because of sins committed during their past lives as humans.[12]
One such malevolent yaksha, Silesaloma, appears in theJataka tales of thePali Buddhist canon. In the story "Prince Five-Weapons and the Sticky-Haired Demon",[13] Silesaloma is described as being the height of a palm tree, with sharp teeth and two yellow tusks, and a coat of thick, matted fur. Abodhisattva named Prince Panchayudha (Five-Weapons) attempted to kill Silesaloma, but all his attacks, from both his weapons and his bare hands, were thwarted by Silesaloma's sticky hair. Ultimately, Prince Panchayudha impressed Silesaloma with his bravery, and the yaksha decided to let him go. Panchayudha explained that Silesaloma's monstrous state was caused by wicked deeds from his past lives, and he taught the yaksha thefive precepts, after which Silesaloma renounced violence and transformed into a friendly forest spirit.[12]
TheMahāmāyūrīvidyārājñī Sūtra, a text that dates back to fourth century or earlier (translated from theSanskrit byKumarajiva), gives a large list of yakshas that reside in the classical cities of ancient India[14] who are invoked for the protection of theBuddhist Dharma:
"The deity Krakucchanda resides inPataliputra.
Aparajita resides in Sthuno.
The great yaksha Bhadra resides in Saila.
The great deity Manava resides in Uttara.
The great sage Vajrapani though lives inRajagrha
Often dwells inMount Grdhrakuta.
The deity Garuda resides in the Vipula mountain.
Citragupta resides in Citemukha.
The yaksha Vakula resides in Rajagrha.
...
The yaksha king Mahagiri resides in Girinagara.
The yaksha Vasava resides inVaidisa.
The yaksha Karttikeya resides inRohitaka.
This yaksha Kumara is renowned in the great city.
...
Vaisravana who resides in the city Alakavati,
Located along the jewelled stairway of the Buddha's descent,
Is surrounded by billions of gods and goddesses.
Such yakshas command huge and powerful contingents of troops
To subjugate adversaries and enemies,
Conquering all.
They are famous throughout all directions.
Imbued with great dignity and virtue,
They come to aid
In the battles between the heavens and asuras.
These deities of virtues and great yaksha generals are located everywhere inJambudvipa. They uphold and protect the Buddhadharma, generating compassion."
[15]
Jains mainly maintaincult images ofArihants andTirthankaras, who have conquered the inner passions and attained moksha.Yakshas andyakshinis are found in pair around the cult images of Jinas, serving as guardian deities. Theyaksha is generally on the right-hand side of the Jina image while theyakshini is on the left-hand side. They are regarded mainly as devotees of the Jina and have supernatural powers. They are also wandering through the cycles of births and deaths just like the worldly souls, but have supernatural powers.[16]
The Harivamsapurana (783 CE) refers to them as Shasandevatas. Initially among the yakshas, Manibhadra and Purnabadra yakshas and Bahuputrika yakshini were popular. The yakshaManibhadra is worshipped by the Jains affiliated with the Tapa Gachchha. During tenth and thirteenth centuries yaksha Saarvanubhuti, or Sarvahna and yakshinisChakreshvari,Ambika,Padmavati, andJwalamalini became so popular that independent temples devoted to them were erected.
Yakshas and yakshinis are common among theMurtipujakaŚvētāmbara and BispanthiDigambara Jains. TheDigambara Terapanth movement opposes their worship.[17][18] Among the Murtipujaka Śvētāmbaras, theTristutik Gaccha sect (both historical founded by Silagana and Devabhadra, and the modern sect organised byRajendrasuri) object to the worship of shruta-devatas.[19]
In Jainism, there are twenty-four yakshas andtwenty-four yakshis that serve as śāsanadevatās for the twenty-four tirthankaras:[20] These yakshas are as follows:
InKālidāsa's poemMeghadūta, for instance, theyakṣa narrator is a romantic figure, pining with love for his missing beloved. By contrast, in the didactic Hindu dialogue of theYakṣapraśnāḥ "Questions of theYakṣa", it is atutelary spirit of a lake that challengesYudhiṣṭhira.
InMahavamsa poem of Sri Lanka, a local population is given the term Yakkhas.Prince Vijaya encountered the royalty of the yakkhas' queen,Kuveni, in her capital ofLanka pura and conquered them.
In Nepal, squat stone versions of yakshas (sometimes twinned) were used as elements in construction. Their role was that of acaryatid, which supports a part of the building, for example a column.[21][22] However, they are best known for their appearance under the spouts of ancientdrinking fountains, especially fountains built in theLicchavi era (c. 400–750 AD).[23]Bhagiratha sculptures are more commonly found under spouts from theMalla period (c. 1201–1779 AD).[24]
Yakshas (Thai:ยักษ์,RTGS: Yak) are an important element inThai temple art and architecture.[25] They are common as guardians of the gates in Buddhist temples throughout the country since at least the 14th century.Ceramic sculptures of guardian yakshas were produced inThailand, during theSukhothai andAyutthaya periods, between the 14th and 16th centuries, at severalkiln complexes innorthern Thailand. They are mostly depicted with a characteristic face, having big round bulging eyes and protrudingfangs, as well as a green complexion. Yakshas and their female counterparts are common in the Buddhistliterature of Thailand, such as inThe Twelve Sisters andPhra Aphai Mani. Asogres, giants, and ogresses, yakshas are present as well inThai folklore.
yo yak "ย ยักษ์" is also used as an illustration in order to name the letter ย, the 34th consonant of theThai alphabet, according to the traditional letter symbols Thai children use to memorise the alphabet.[26]
Yakshas are regarded as one of theancient clans of Sri Lanka. The word"Yagasha" has been found in a cave inscription in Tamketiya in Nailgala, Kaltota written in earlyBrahmi script. ProfessorRaj Somadeva translates the word as 'belongingto Yakshas' or 'who wrote this inscription are Yakshas'.[27] In Sinhalese,Demonsare also known asyakshayo (Singular:Yakshaya).
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