In the Name of The Name

I knew what my name meant, but was never aware of the aura of myth, legend and history that surrounded it, well, until now at least.

In strictly canonical terms, a Bodhisattva is defined as an individual who discovers the
source of the “Ultimate Truth” better known as nirvana, but postpones his own enlightenment until he has guided all his fellow beings to this same source of fulfillment. A formidable task, to say the least. The path of the Bodhisattva is thus one of extreme self-denial and selflessness. According to the Lankavatara sutra:

He has taken the great Vow: "I shall not enter into final nirvana before all beings have been liberated." He does not realize the highest liberation for himself, as he cannot abandon other beings to their fate. He has said: "I must lead all beings to liberation. I will stay here till the end, even for the sake of one living soul."

The word 'Bodhisattva' itself is prone to a rich etymological analysis. It is composed of two words 'bodhi' and 'sattva' both of which connote deeply spiritually meanings. Bodhi means "awakening" or "enlightenment," and sattva means "sentient being." Sattva also has etymological roots that mean "intention," meaning the intention to enlighten other beings. Thus the composite word bodhisattva signifies the very essence of the divine beings it refers to.

Buddhist aesthetics, very much like its literature, brings home spiritual truths in the simplest manner graspable by all. The various Bodhisattvas too dominate the spectrum of Buddhist art, illustrating this abstract conceptualization in as hard hitting a manner as do the various myths surrounding them. The most prominent Bodhisattva in this regard is Avalokiteshvara.

The word 'Avalokiteshvara' is derived from the Pali verb oloketi, which means, "to look at, to look down or over, to examine or inspect." The word avalokita has an active signification, and the name means, "the lord who sees (the world with pity)." The Tibetan equivalent is spyanras-gzigs (the lord, who looks with eyes). The text known as Karanda-vyuha (8th century AD) explains that he is so called because he views with compassion all beings suffering from the evils of existence. It is interesting to note here that a dominant feature in the description of Avalokiteshvara is his capacity to "see" the suffering of others. No wonder then that he is often represented with a thousand eyes symbolizing his all encompassing ability to view with compassion the suffering of others, thus sharing in their sorrows, a first step towards their ultimate alleviation. Not only that, he further has a thousand hands too which help in the mammoth task of delivering innumerable beings to their ultimate spiritual fulfillment.

In addition to Avalokiteshvara two other important bodhisattvas are Manjushri and Maitreya.

Manjushri is the embodiment of the transcendental wisdom and knowledge that are required to attain enlightenment. His principal attributes are a sword, with which he destroys ignorance, and a book, symbolizing his knowledge and profound insight.

Reconciling Manjushri's actions with his status as a bodhisattva we realize that here we see a rare but distinctly significant affirmation in Buddhist thought of an existence composed of normal and 'ordinary' family life rather than that of denial. The carrying out of one's duties is as spiritually fulfilling an activity as any other 'Bodhisattvic' deed. Consider for example, the activity of cooking. The Bhagvad Gita says that one who cooks for others acquires the highest merit, while that who selfishly cooks food only for his own consumption commits a sin. Likewise the temple cook was engaged in an effort of the highest merit. Indeed for contemporary times this is an ultimate tribute to those women of the house who diligently provide us with sustenance, which fulfills not only our physical needs, but also nourishes us spiritually.

According to some Buddhist traditions, the period of the Buddhist Law is divided into three stages: a first period of 500 years is of the turning of the Wheel of the Law; a second period of 1,000 years is of the deterioration of the Law, and the third period of 3,000 years is the one during which no one practices the Law. After this, Buddhism having disappeared, a new Buddha will appear who will again turn the Wheel of the Law. This future Buddha known as Maitreya is beloved to be still in the Tushita heaven, in the state of a bodhisattva. It is believed that Gautama Buddha himself enthroned him as his successor.
The word 'maitreya' is derived from the Sanskrit word for friendliness. Thus this bodhisattva is fundamentally said to embody the qualities of amiability and an attitude of well-meaning sympathy.
The notion of a bodhisattva sacrificing his complete physical self or at least parts of it conforms to a similar notion expounded in ancient Buddhist texts. For example the 'Shat-sahasrika Prajna-paramita' (5th century AD) says: "Besides wealth and material objects, a bodhisattva should be ready to sacrifice his limbs for the good of others, his hand, foot, eye, flesh, blood, marrow, limbs great and small, and even his head." Indeed in the Jataka tales which are legendary stories about bodhisattvas, there abound numerous instances where they are shown sacrificing parts of their bodies or even their lives to save that of another.
A persistent paradox regarding Maitreya is his visualization as an entity of the future. This presents a contrast to much of Buddhist practice and teaching which emphasizes the importance of the present, the current moment. This is sometimes referred to as the timeless eternal. According to the Buddhist viewpoint time does not exist as some external container, but is the vital expression and enactment of our own being right now. Time does not exist separate from our own presence.
The Samadhiraja-sutra (4th century) explains why a Bodhisattva does not feel any pain, even when he mutilates himself for the good of others. When Buddha was asked how a Bodhisattva could cheerfully suffer the loss of his hands, feet, ears, nose, eyes and head, he explained that pity for mankind and the love of bodhi sustain and inspire a Bodhisattva in his heroism, just as worldly men are ready to enjoy the five kinds of sensual pleasure, even when their bodies are burning with fever.