What Is a Pishacha, the Flesh-Eating Demon of the Dead?

Pishachas are evil, flesh-eating spirits mentioned in both Buddhist and Hindu texts. In Buddhist beliefs, they are usually seen as a type of hungry ghost or as helpers to the Lords of the Quarters. They are best known for haunting cremation grounds and feeding on human flesh or life force.

Pishachas are also important demons in Hinduism, appearing in the Vedas and Puranas. For more on their Vedic roots and their connection to Krodha (Kashyapa), see the Hindu Demons category.

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Key Takeaways

Attribute	Details
Names	Pishacha, Pisaca, Piśāca, Pishaci (female), Pishacha-gana
Title	Flesh-Eater, Consumer of Vitality
Region	India, Tibet, Southeast Asia, Central Asia
Type	Buddhist demon, Malevolent spirit, Flesh-eating ghost
Gender	Male and Female (Pishaci)
Realm	Preta-loka (Hungry Ghost Realm), Human Realm (haunting wilderness/graveyards)
Obstacle/Threat	Consumption of human flesh, spreading of disease, draining of Ojas (vitality)
Associated Figures	Dhritarashtra, Virudhaka, Shiva, Kubera, Vajrapani
Weapon/Item	None (often use claws or teeth)
Weaknesses	Mantras, Dharanis, protective amulets, herbal offerings, iron
Associated Deity/Figure	Vajrapani, Medicine Buddha (for curing Pishacha-induced illness)
Pantheon	Buddhist (Abhidharma), Hindu (Vedic and Puranic)
Primary Sources	Mahavayu Sutra, Lalitavistara Sutra, Lotus Sutra, Atharvaveda

Who or What is Pishacha?

In Buddhist and Indian traditions, a Pishacha is a minor demon known for its frightening looks and vampire-like behavior. They are ranked low among spirits, often mentioned with Yakshas and Rakshasas. Still, they are seen as more disgusting and weaker than Rakshasas. Pishachas are always hungry, but regular food does not satisfy them—they crave dead bodies, life energy, and filth.

In Buddhism, Pishachas are often described as part of the Four Heavenly Kings’ groups, especially in the South under King Virudhaka. Although they are usually hostile to people, Buddhist teachings say they can be changed by the Dharma or controlled by rituals to become protectors or stop causing harm.

“Pishacha” Meaning

The word Pishacha comes from the Sanskrit root piś, meaning to carve or cut,” usually referring to meat or flesh. The name literally means “one who eats the flesh” or “flesh-grinder.”

In the past, this term described not only spirits but also tribal groups or outcasts living outside Vedic society, which is why some Northwestern Indo-Aryan languages are called Pishacha languages.

As Buddhism spread across Asia, the word was adapted to local languages. In Chinese, Pishacha is called Bìshèshé (毘舍闍), which sounds like the Sanskrit name. In Tibetan, they are called sha za, which directly means “flesh-eater.”

In all these regions, the name Pishacha is still linked to eating raw flesh and the decay of the body. Unlike Rakshasas, who sometimes have noble or warrior traits in stories, Pishachas are always connected to the ugly and decaying.

How to Pronounce “Pishacha” in English

Pishacha is a three-syllable Sanskrit word. In English, it is pronounced as pi-SHAA-chuh:

• First syllable (pi): This is a short, soft vowel, like in “pin” or “pit.” It is not stressed.
• Second syllable (SHAA): This is the stressed part. The “sh” is like the “sh” in English, followed by a long “aa” sound, as in “father,” or the “ah” sound at the doctor’s office.
• Third syllable (chuh): This ends with a soft “ch” as in “church,” then a neutral “uh” sound, like the “a” in “sofa.”

For the feminine form, Pishachi, the last syllable is a long “ee” sound, so it is pronounced pi-SHAA-chee. The spelling Piśāca is pronounced the same way, since “ś” stands for “sh” and “c” stands for “ch” in the International Alphabet of Sanskrit Transliteration (IAST).

What Does Pishachi Look Like?

Pishachas are always described as ugly and very thin. They usually have dark skin, like soot or burnt wood. Their veins show through their tight skin, making them look skeletal. One of their main features is their bulging, red eyes, which show their constant hunger and restlessness.

They are said to have sharp fangs and claws for tearing flesh. Many images show them with messy, tangled hair sticking out in all directions. They often have swollen bellies, like Pretas, showing that even though they eat flesh, they are always hungry.

Pishachas can change shape to trick people, but their true form is so ugly that it can scare or sicken anyone who sees them. In Tibetan art, they sometimes appear as small figures alongside wrathful gods, holding human organs or pieces of skin.

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Origins

Pishachas first appeared in ancient India during the Vedic period, as dark spirits mentioned in the Atharvaveda that haunt the night. At first, they were seen as the lowest kind of supernatural being, either born from Brahma’s anger or descended from the sage Kashyapa and his wife Krodhasha.

As Buddhism spread, Pishachas became part of Buddhist beliefs (Abhidharma) and were seen as inhabiting the Desire Realm (Kamadhatu).

Early Buddhist texts changed Pishachas from simple forest demons to organized followers of the Four Heavenly Kings (Caturmaharaja). This change explained their place in the world—they were not just random monsters, but part of a cosmic order that could be controlled by the Buddha’s power.

Over time, Pishachas began to appear in Sutras as attendants at the Buddha’s talks. This showed that even the lowest and most harmful spirits were still under the Universal Law.

Regional Variations

Although Pishachas are always known as flesh-eaters, their roles and looks can change a bit depending on the local Buddhist tradition and the folklore they mix with.

Region/Tradition	Appearance	Role
Theravada (Sri Lanka/SE Asia)	Shadowy, humanoid, dark-skinned	Spirits causing “Pishacha-dosa” (sickness/possession)
Mahayana (China/Japan)	Vampiric, skeletal, often green or black	Attendants to protective deities in the underworld
Vajrayana (Tibet/Himalayas)	Wrathful, holding skulls, fierce fangs	Class of “sha za” (flesh-eaters) bound as oath-protectors

Buddhist Cosmology

In Buddhist beliefs, Pishachas live in the Realm of the Hungry Ghosts (Preta-loka) or on the edges of the Human Realm. They are ruled by Virudhaka, the Guardian of the South, who also leads the Kumbhandas.

Unlike the higher gods, Pishachas are controlled by base desires. They are often found in dirty places, such as battlefields and cemeteries.

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Pishacha in the Pali Canon

In the Pali Canon, Pishachas are spirits that can cause problems, but they are weaker than the power of the Dhamma.

Source	Quote
Atanatiya Sutta (DN 32)	Santi hi kho, marisa, amanusā caṇḍā ruddā rabhassā… piśācā. (There are, sir, non-human beings who are fierce, cruel, and violent… the Pishachas.)
Vinaya Pitaka	Aññataropi pisāco gāmaṃ piṇḍāya carati. (A certain Pishacha also wandered into the village for alms.)

Pishacha in Mahayana Sutras

In Mahayana texts, Pishachas are often shown among the beings listening to the Buddha, which means they also have the chance for enlightenment.

Source	Quote
Lotus Sutra (Chapter 26)	If there are rakshasas, or pishachas, or krityas… seeking to take advantage of these preachers of the Dharma, they shall not be able to do so.
Lalitavistara Sutra	The pishachas, along with the kumbhandas and the yakshas, stood there with their hands joined in respect.

Pishacha in Chinese or Korean Folklore

Pishachas appear in the Jataka Tales and early Chinese Buddhist stories. Still, they are less well-known than the more popular Preta or Rakshasa.

Source	Quote
Mahavibhasa Shastra	The Pishacha is a spirit that eats meat; it lives in the mountains and forests.

Powers and Abilities

Pishachas are usually seen as low to mid-level demons in Buddhism. They are stronger than regular Pretas but lack the great magic or organization of Rakshasas or Asuras.

• Shapeshifter: They can assume the form of a victim’s loved ones to gain proximity to the victim.
• Invisibility: They move through the human world unseen, particularly at twilight and night.
• Vitality Draining: They can suck the Ojas (life essence) from humans, leading to wasting diseases.
• Possession: They are capable of entering a human body to cause madness or erratic behavior.
• Illusion (Maya): They can create minor auditory or visual hallucinations to lead travelers astray in the wilderness.

Pishacha Myths, Legends, and Stories

The Subjugation by Vajrapani

In various Vajrayana commentaries, the Pishachas are described as wild, uncontrollable spirits that terrorized the practitioners of the early wilderness. When the Bodhisattva Vajrapani manifested in his wrathful form, he summoned the leaders of the Pishacha clans.

Using his Vajra, he displayed a power so immense that the Pishachas were forced to submit. Rather than destroying them, Vajrapani bound them by oath (Samaya) to protect the periphery of sacred sites.

In exchange, they were promised a portion of the ritual offerings (usually the “unclean” or leftover parts of a feast). This narrative explains why Pishachas are often depicted on the outer walls of mandalas.

The Pishacha and the Sick Monk

A story in the Vinaya commentaries tells of a monk meditating in a remote forest. A Pishacha, attracted by the monk’s physical weakness, began to haunt him, causing his illness to worsen by feeding on his waning energy.

The monk, remaining mindful, realized the nature of the entity. Instead of showing fear, he chanted the Atanatiya Raksha—a protective chant given by the Four Heavenly Kings to the Buddha.

After hearing the names of the Great Kings and the affirmations of the Buddha’s authority, the Pishacha was paralyzed and eventually fled, unable to withstand the “brightness” of the monk’s focused mind and the power of the protective words.

The Conversion at Gridhrakuta

During one of the Buddha’s assemblies at Vulture Peak, according to lore, a vast multitude of non-human beings attended, including Pishachas. While most demons attended out of curiosity or to cause trouble, a specific group of Pishachas was moved by the Buddha’s discourse on the suffering of all sentient beings.

They realized that their own state—driven by the constant, agonizing hunger for flesh—was a result of their own past negative karma. They took the Five Precepts and vowed to stop killing humans for food, instead subsisting on the “spiritual food” of the Dharma and the merit shared by practitioners.

Pishacha vs Other Buddhist Demons

Demon Name	Associated Obstacle/Role	Origin/Source	Key Traits/Powers
Mara	Temptation and Delusion	Pali Canon	Lord of the Desire Realm, illusion
Yaksha	Protection or Nature Harassment	Vedic/Buddhist	Superhuman strength, wealth guarding
Rakshasa	Aggression and Meat-eating	Ramayana/Sutras	Size-shifting, fierce combat
Kumbhanda	Draining vital energy (sleep)	Lotus Sutra	Phallic shape, energy vampires
Preta	Insatiable Hunger	Abhidharma	Narrow necks, bloated bellies
Asura	Pride and Warfare	Cosmology	Divine combatants, jealousy
Garuda	Predation (on Nagas)	Jataka Tales	Flight, massive size
Naga	Weather and Water	Pali Canon	Serpentine form, venom
Dakini	Spiritual Energy/Testing	Tantric Texts	Flight, wisdom-gatekeeping
Vetala	Corpse Possession	Indian Folklore	Reanimation, riddles

Mystical Correspondences

Attribute	Details
Planet	Saturn (associated with decay and obstacles)
Zodiac Sign	Scorpio (death, rebirth, and the hidden)
Element	Earth (specifically decomposing or stagnant earth)
Direction	South (under Virudhaka)
Color	Black or Dark Brown
Number	8 (often grouped in sets or as attendants)
Crystal/Mineral	Black Tourmaline (for protection against them)
Metal	Lead or Iron
Herb/Plant	Neem or Garlic (used to ward them off)
Animal	Hyena or Vulture
Trait/Role	Flesh-eating, Disease-bearing

Pishachas are linked to the darker sides of the physical world. In rituals, they are connected to Saturn, which stands for the decay of the body and problems caused by uncontrolled urges. Their direction is south, which many traditions see as the realm of ancestors and the dead.

Since Pishachas are connected to disease, people often link them to the waning moon, when their power to drain energy is thought to be strongest. To protect against them, rituals often use iron and strong-smelling herbs, which are believed to bother Pishachas and keep them away from homes.

Pishacha’s Items & Symbolism

Pishachas are rarely shown with fancy weapons. Their main symbols are their claws and teeth, which stand for their wild hunger.

In Vajrayana art, Pishachas sometimes hold a Kapala (skull cup) or a chopper. These items show their role in cutting away physical attachments, though in a violent way. Their images in Buddhist art remind people of the body’s impurity and the results of living only for pleasure.

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Frequently Asked Questions (FAQ)