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बोधिसत्त्व (bodhisattva)

 
शब्दसागरः
English
बोधिसत्त्व
m.
 (-त्त्वः) A Buddha, or Bauddha saint.
E.
 बोधि intellect, सत्त्व truth.
Capeller Eng
English
बोधिसत्त्व
m.
 a Buddha immediately before the
attainment of perfect knowledge.
Yates
English
बोधि-सत्त्व (त्त्वः) 1.
m.
 A
Buddha.
Wilson
English
बोधिसत्त्व
m.
 (-त्त्वः) A Buddha, or Bauddha saint.
E.
 बोधि intellect, सत्त्व truth.
Monier Williams Cologne
English
बोधि—सत्त्व
m.
 ‘one whose essence is perfect knowledge’, one who is on the way to the attainment of p° k° (i.e. a Buddhist saint when he has only one birth to undergo before obtaining the state of a supreme Buddha and then Nirvāṇa),
Śiś.
Kathās.
Rājat.
Buddh.
 (the early doctrine had only one Bodhi-sattva, viz. Maitreya
the later reckoned many more,
MWB.
 134, 188, 189)
N.
 of the principal Buddha of the present era (before he became a Buddha),
Śiś.
 , Sch.
L.
of a poet,
Cat.
Hindi
Hindi
Sattva जिसका सार आत्मज्ञान है.
Apte Hindi
Hindi
बोधिसत्त्वः
पुं*
 बोधिः-सत्त्वः -
बौद्ध संन्यासी या महात्मा
Shabdartha Kaustubha
Kannada
बोधिसत्त्व
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಬುದ್ಧದೇವ
व्युत्पत्तिः - > बोधिर्ज्ञानं सत्त्वं यस्य
विस्तारः - > बुद्धस्तु श्रीधनः शास्ता बोधिसत्त्वो विनायकः वैज०
बोधिसत्त्व
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಸರಿಯಾದ ಜ್ಞಾನಸಂಪಾದನೆಯ ಪ್ರಯತ್ನದಲ್ಲಿರುವ ಬೌದ್ಧಸಂನ್ಯಾಸಿ
प्रयोगाः - > "एवंविधैर्विलसितैरतिबोधसत्त्वैः"
उल्लेखाः - > मालती० १०-२१
Aufrecht Catalogus Catalogorum
English
बोधिसत्त्व poet. Sbhv.
Edgerton Buddhist Hybrid
English
bodhisattva (= Pali °satta), person destined for enlightenment, Buddha-to-be, passim
Mvy 〔625〕, followed by list of standard epithets of such persons incl. jinaputra
other epithets meaning son of Buddha are frequent
there are many lists of names, such as the 92 beginning Mvy 〔645〕
each name in such lists as occur in works here included is, generally speaking, recorded in this Dict., but e.g. the list Mmk 〔8.21 ff.〕 is omitted because it is very corrupt and obscure, even the word-division being often doubtful
eight special Bʼs listed Dharmas 〔12〕, Maitreya, Gaganagañja, Samantabhadra, Vajrapāṇi, Mañjuśrī, Sarvanivaraṇaviṣkambhin, Kṣitigarbha, Khagarbha, qq.v.
in SP 〔64.12—13〕 (sa tvaṃ) Śāriputra bodhisattva-saṃmantritena °ttva-rahasyeneha mama pravacana upapannaḥ, sa tvaṃ … bodhisattvādhiṣṭhānena …, refers to Śāriputraʼs own saṃmantrita (q.v.) etc. as a Bodhisattva, not (with Burnouf and Kern) to the Buddhaʼs (they use the word Bodhisattva in translating, but understand it as referring to the Buddha, which is contrary to usage).
Indian Epigraphical Glossary
English
Bodhisattva (CII 2-1
LL), Buddhist
a would-be Buddha
in a previous birth. Cf. Chadmastha.
अभिधानचिन्तामणिः
Sanskrit
--source--
बुद्धस्तु सुगतो धर्मधातुस्त्रिकालविज्जिनः ।
बोधिसत्त्वो महाबोधिरार्यः शास्ता तथागतः ॥ २३२ ॥
पञ्चज्ञानो षडभिज्ञो दशार्हो दशभूमिगः ।
चतुस्त्रिंशज्जातकज्ञो दशपारमिताधरः ॥ २३३ ॥
द्वादशाक्षौ दशबलस्त्रिकायः श्रीघनाद्वयौ ।
समन्तभद्रः संगुप्तो दयाकूर्चो विनायकः ॥ २३४ ॥
मारलोकखजिद्धर्मराजो विज्ञानमातृकः ।
महामैत्रो मुनीन्द्रश्च बुद्धाः स्युः सप्त ते त्वमी ॥ २३५ ॥
विपश्यी शिखी विश्वभूः क्रकुच्छन्दश्च काञ्चनः ।
काश्यपश्च सप्तमस्तु शाक्यसिंहोऽर्कबान्धवः ॥ २३६ ॥
तथा राहुलसूः सर्वार्थसिद्धो गौतमान्वयः ।
मायाशुद्धोदनसुतो देवदत्ताप्रजश्च सः ॥ २३७ ॥
-wordlist-
बुद्ध (पुं), सुगत (पुं), धर्मधातु (पुं), त्रिकालविद् (पुं), जिन (पुं), बोधिसत्त्व (पुं), महाबोधि (पुं), आर्य (पुं), शास्तृ (पुं), तथागत (पुं), पञ्चज्ञान (पुं), षडभिज्ञ (पुं), दशार्ह (पुं), दशभूमिग (पुं), चतुस्त्रिंशज्जातकज्ञ (पुं), दशपारमिताधर (पुं), द्वादशाक्ष (पुं), दशबल (पुं), त्रिकाय (पुं), श्रीघन (पुं), अद्वय (पुं), समन्तभद्र (पुं), सङ्गुप्त (पुं), दयाकूर्च (पुं), विनायक (पुं), मारजित् (पुं), लोकजित् (पुं), खजित् (पुं), धर्मराज (पुं), विज्ञानमातृक (पुं), महामैत्र (पुं), मुनीन्द्र (पुं), बुद्ध (पुं), विपश्यिन् (पुं), शिखिन् (पुं), विश्वभू (पुं), क्रकुच्छन्द (पुं), काञ्चन (पुं), काश्यप (पुं), शाक्यसिंह (पुं), अर्कबान्धव (पुं), राहुलसू (पुं), सर्वार्थसिद्ध (पुं), गोतमान्वय (पुं), मायासुत (पुं), शुद्धोदनसुत (पुं), देवदत्ताप्रज (पुं)
पुराणम्
English
बोधिसत्त्व / BODHISATTVA. A good-natured husband generally quoted in Sanskrit works. The following is the story given about him in kathāsaritsāgara, Taraṅga 9.
Once there lived a wealthy vaiśya, who had a son named bodhisattva. When the childhood of the boy was at an end his mother died. The vaiśya married again and got his son also married. Because of the ear-buzzing of his wife, the vaiśya drove his son out of the house. bodhisattva left the house of his father, with his wife. By and by they reached a desert. Not a drop of water was to be had. There was not even the shoot of a grass. It was a sandy place with nothing else in sight. He walked for seven days carrying his wife on his shoulders. His wife grew weary and worn with hunger and thirst. Seeing that she was about to die he gave her his flesh and blood. The wicked woman took them and saved herself from death. On the eighth day they reached the jungles of a hilly place full of fruit-trees and with a river with grassy banks, flowing down to the valley. With fruits and cool water he appeased the hunger and thirst of his wife. Then he got down to the river to take a bath. He saw a man with his limbs cut off, coming afloat. Now and then he was producing pitiable sounds. The kind son of the vaiśya, without minding his weakness due to fast for the last seven days, swam to the man and brought him to the bank of the river. He did all services possible for him. Then he asked him who had cut off his limbs. He replied that his enemies had done so, with the intention that he might die suffering severe pain for a long time. The Vaiśya's son stood still for a little while. Then he took his bath. With his wife he lived in the forest doing penance. The wounds of the man he saved had been healed. The Vaiśya's son, one day, went out to the forest to gather fruits and roots for their food. At that time his wife grew lustful and had coition with the man without limbs. Gradually she began to dote on him. She decided to kill her husband who was an impediment on her way. She pretended to be ill. The Vaiśya's son began to treat her. One day she took her husband to the edge of a very deep well and said: “See, there is a divine herb at the bottom of this well. I will be cured if I could eat it. This is what a goddess told me in a dream yesternight”. Hearing this her husband made a rope, and tied it to a tree. Then he began to go down the well by the rope. She cut the rope and the man fell into the well. There was a passage from the well to the river. The current took him through that passage to the river. He got out of the river, and sat under a tree thinking of the wickedness of women. There was a city close by. At that time the King of the city was dead and there was no heir left. The subjects of the city brought an elephant and said, “whom ever this elephant takes and places on his back shall be our king”. They sent the elephant out. The elephant was pleased at the virtuous character of the son of the vaiśya. So taking him, as if he was God, placed him on its back and walked to the city. The people gathered round him and anointed him as their King. The son of the vaiśya became King. He never even thought of women who are generally fickle and wicked.
The wicked wife of the Vaiśya's son took the limbless man on her shoulder and wandered about saying, “The enemies of my husband have put him in this plight. Because of my conjugal fidelity I carry him thus and earn our daily bread. Please give us alms”. In this manner she spent her days in begging. Thus wandering from place to place she reached the city where the Vaisya's son was the King. The people, seeing her loyalty to her husband, honoured her and spoke highly of her. Hearing that a very loyal wife had reached his city the King sent for her. The King recognized her instantly. But she did not know him. The King reminded her of her deeds of the past one by one and began to tease and scold her. Finally when she understood that the King was her husband she was dumb-founded. The amazed ministers looked at each other. The King revealed everything to them. The ministers disfigured her and drove her away.
शब्दकल्पद्रुमः
Sanskrit
बोधिसत्त्वं,
क्ली,
 (बोधि बोधवत् सत्त्वम् ।) बुद्ध-विशेषः । इति हेमचन्द्रः । २ । १४६ ॥
(यथा, कथासरित्सागरे । २२ । ३५ ।“दयालुर्बोधिसत्त्वांशः कोऽन्यो जीमूतवाहनात् ।शक्नुयादर्थिसात् कर्त्तुमपि कल्पद्रुमं कृती ॥
”)
वाचस्पत्यम्
Sanskrit
बोधिसत्त्व
न०
 बोधि बोधयुतं सत्त्वम् । बुद्धभेदे हेमच० ।
Capeller
German
बोधिसत्त्व
m.
 ein buddh. Jünger im Vorstadium
der Erkenntnis (r.).