Introduction to SRISTIKANTA LOKESHVARA by Min Bahadu Shakya Director Nagarjuna Institute Introduction: Among the many forms of Avalokiteshvara

Sristikanta Likeshvara is the one derived from the text Gunakarandavyuha Sutra. This sutra is basically composed in 3/4 century. This was the time lord Maitreya transmitted the teachings of Buddha nature to Acarya Asanga Circa 350 A. D.). The Sutra says that when this Universe was empty except Prabhashvara, there were no physical elements like earth, water, air, and fire. Adi Buddha appeared in the first place. He meditated on a samadhi called lokasansarjana with a view to create the Universe, first of all he emanated Aryavalokiteshvara. He in turn meditated deeply on samadhi called Lokotbhava thereby creating moon from his right eye, sun from his left eye, then the system of day and night evolved. He then created Mahadeva from his forehead, Brhama for his shoulders, Narayana from his heart, sarasvati from his upper and lower teeth, Vayu deva from his mouth, Varuna Nagaraja from his abdomen, Mahalaxmi from his left knee, Agnideva from his navel, Kuvera from his right knee, the Prithivi for this sole, In this way he emanated many important devas, and assign them characteristic duties as per each. These emanated deities gladly accepted their duties and promised to keep them forever.

They also promised to practice Bodhisattva path for the sake of all sentient beings. Avalokiteshvara told them that if they kept their promises and worked for the benefit of sentient. beings they would then attain Buddhood in future. Now the problem arises why Avalokiteshvara is depicted as the God of creation which is obviously and unacceptable tenet for all forms of Buddhism. The concept of Adi-Buddha or Primordial Buddha seems to have developed fully around 10th century in Nalanda and in Nepal. It was in germ stage around third/fourth century during the time of Arya Asanga. Arya Asanga in his Mahayana Sutralamkara tries to refute this concept of Adi-Buddha in the following line. "Buddha is without beginning from the point of view of division of gotra, without purpose and integrated in the immaculate foundation, because of non differentiatedness." He says that no one can become a Buddha without two accumulations of merit and wisdom. Such equipment can only be attained from a previous Buddha. Therefore, there can be no first Buddha. (Skt: Adi-Buddha). It would be a complete misconception to consider the Adi Buddha as just another version of the Creator God. That would be an absolute reversal of the Buddhist point of view which essentially and fundamentally denies the notion of creator God. Adi-Buddha never meant here the first Buddha. It must be understood that "Prabhasavara is rendered as Clear light or in other words it is called Shunyata-prabhasvara. It is same as the nature of mind. The nature of our mind is empty is essence yet it can cognize everything. This principle is constant throughout three divisions of time. This nature being inherent in all sentient

beings, they are called primordially pure or Buddha nature or Tathagatagarbha. When one realizes that one's mind is empty and yet cognizant, one realizes Buddhahood. When one's veils of obscuration are removed, one's Buddha nature is revealed or manifested simultaneously. To communicate this idea, the sutra describes it in theistic sense that there appeared first a Buddha when nothing was there. Therefore the concept of the Adi-Buddha should rather be regarded as an attempt to express the nature of mind, that is empty but cognizant which is shunyata-prabhashvara itself. In Nepal, this Adi-Buddha theory first appeared in this Sutra, then came later on in the text Svayambhu purana. According to the text Svayambhu Purana, the Adi-Buddha first appeared in Nepal in the shape of a flame and in order to shelter it, Manjushree raised a shrine above it and hence it has been known as Svayambhu or Selfexisting primordial awareness. Concerning the origin of all important devas , the Adi-Buddha, should be regarded as the personification of the ultimate reality of nature of mind or Buddha nature. From the realization of Buddha nature, the great compassion arises in the mind. Thus in the Sutra Adi-Buddha seems to have emanated Aryavalokiteshvara, the embodiment of Great compassion. From the great compassion comes the act of benefiting sentient beings, which is no other that emanating different deities namely Brahma, Vishnu, Maheshvara and others who do specific duties for the sake of sentient beings. It would be proper to note that Buddhist sutras bear two meanings: one is definitive ( skt: nitartha) and the other conventional or interpretative ( skt:neyartha). The conventional meaning of the sutra appears much in the manner of theistic genre to contend with

contemporary situations. It is possible that it represents a last effort to contend with Moslems, which instead of denying the bases of Mohammad's teaching, tried to show monotheism could be found in Buddhism. But the definitive meaning is however noncontradictory to Buddha's basic teachings. Iconographically, Sristikant Lokeshvara is red in color. He holds a lotus flower with his left hand and displays varadamudra with his right hand. He is generally depicted in standing posture with a dozen of important deities emanating. His image can be found engraved in Golden Window of Patan Durbar Square.

Shristikanta Lokeshvara