The term bodhisattva literally means "essence of Bodhi" [budh- = awakening or, enlightenment;] hence, one on the way to Awakening. Bodhisattvas are considered to be of various degrees of attainment or rank relating to their level (Skt. bhumi) on the 10-step path [some traditions give 13] towards buddhahood. A Bodhisattva is a person who has commit oneself to the path of wanting to help all sentient beings, and are striving to attain Buddhahood. The highest level of these are known as the Great Bodhisattvas, and these compassionate activity-beings are 8 in number. They can be thought of as "occupying" the intermediate directions of space, if we consider the transcendent buddhas who head the five Buddha Families as situated at the cardinal points of a mandala. The Bodhisattvas play a unique role in Mahayana faith and art. The main features of the Bodhisattvas are their boundless compassion for all the sentient beings and their readiness to undergo any suffering for the benefit of others. they do not attain nirvana until all the sentient beings are freed from the cycle of bondage of birth and death. It may be interesting to note that in Mahayana Buddhism Buddha is not the only agent engaged in the work of saving the world. In this great task he is assisted by his followers (Putras, Sutas, Asuras, etc.) who are called Bodhisattvas in Mahayana Sutras. These Bodhisattvas are closer to the common man as their constant guide than Buddha himself. The present study is based on relevant literary, art and archaeological sources.

The Eight Great Bodhisattvas

Avalokiteshvara (Chenrezi)

He is the bodhisattva who emanated from the eye of Buddha Amitabha when he was moved to tears by the plight of sentient beings. In this form -- an embodiment of compassion -- he vowed not to return to buddhahood until he had liberated every single individual in all realms of existence. He is said to have manifested in our era as Padmasambhava, and it is in reference to the legend of the manifestation of that Precious Teacher, Guru Rinpoche, in the heart of a giant lotus that we say the famous 6-syllable mantra of Chenrezi: Om mani padme hum. (more on Avalokiteshvara)

Ksitagarbha (Earth Store)

To Chinese, whose name for him we transcribe as Di Zang or Ti Tsang Wang, he may be called the "god" of mercy. He is depicted with a benevolent expression, either sitting or standing. His attributes are a Chintamani (Wish-fulfilling Jewel, often described as a pearl) and a staff with a khakhara (rattle) at its top. The sound of its six jangling rings was intended as a warning to any tiny animals so that they could get out of the way and avoid being trod upon. It is also sometimes called the alarm-staff. (more on Ksitagarbha)

Manjushri

Manjushri (Tib. Jampal yang) represents the faculty of discrimination (prajna) borne of knowledge and learning, and all 4 denominations do his practice(s.) As an embodiment of knowledge, his ritual is recited at the beginning of the day by monks and other students. Though in the Mipham description (at top) he holds an utpala flower, he is most usually depicted as raising a sword in his right hand (often wound with the utpala) and holding scriptures in his left; either seated on a throne or on an elephant.
The Sanskrit name Manjushri means "sweetly glorious" and an aspect associated with him and a great historical teacher is known as Manjughosha (the sweet-voiced.) An epithet is Vakishvara (Lord of Speech.) He is the patron bodhisattva of the Kadampa (ie. Gelugpa) denomination. (more on Manjushri)

Samantabhadra (Fu-Gen)

Samantabhadra's (Jangsem Kuntuzangpo) name means "all-good" or "universally worthy" after his appearance in the Gandavyuha in which he makes a set of vows accompanied by a vastly generous series of offerings. He holds a lotus with a golden wheel or the sun. In China, as Fu-gen, he is shown seated on an elephant. 'Samantabhadra' also means 'universal virtue'. This bodhisattva is renowned for his ten vows which include the respecting of all Buddhas and to transfer merit to all beings. He is often shown riding a six-tusked elephant, the six tusks representing the six perfections or paramitas: giving, patience, morality, vigor, meditation and wisdom.
(more on Samantabhadra)

Maitreya

Maitreya is the future Buddha who presently resides in the Tusita heaven where - traditionally - Buddha's reside before their final rebirth. He was the earliest Bodhisattva to gain devotees who aimed to be reborn in the Tusita heaven alongside him. 'Maitreya' means 'the loving one'. He is associated with good luck, friendliness and prosperity. The so-called 'Laughing Buddha' is a Chinese representation of Maitreya. Maitreya often depicted seated on a chair (bhadrasana, seat of rank) holding a lotus with a stupa emerging from it. Sometimes he holds a dharmachakra or a vase containing nectar which, here, symbolizes the Buddhadharma purely preserved. (more on Maitreya)

Akasagarbha

Akashagarbha (Namkai Nyingpo) or "Matrix of Space" is golden and may hold a jewel, though in many texts he is described as holding a lotus with a sword that radiates light. The Sadhanamala says that he is green as the dawn sky. Akasagarbha, whose essence is ether, is usually shown standing with his hands in vitarka and varada mudras. His symbol is the sun supported by a lotus at his right shoulder; at his left is depicted a lotus flower supporting a book. In Japan and China he is represented practically in the same way.
(more on Akasagarbha)

Vajrapani

Vajrapani (meaning holder of the vajra) signifies the power of all the Buddhas. The vajra, is a five pronged scepter which represents the combination of wisdom and compassion. In Buddhist art, Vajrapani is depicted as a blue wrathful deity, with either two arms or four arms and a tiger skin about his waist.
Vajrapani (Chin: Jin Gang Shou; Jap: Kongo Shu) means "Lightning Hand," an epithet pointing to his identity with India's thunderbolt-wielding king of gods, Indra, also called Shakra (Pali: Sakka.) This identity is borne out by his other Buddhist epithets, i.e. Vasava, Devinda, Maghava, Sahasranetra (Pali: Sahasranetta,) though in his role as a Dharma-protector, the ancient title Purindara meaning "town-wrecker" became Purinda or "town-keeper". (more on Vajrapani)

Sarvanivarana-viskambin

Guide-to-Liberation-Obstacle-clearer (Tib. Dripa Namsal, (Chin: Chugai Zhang) is usually invoked to clear the way. Nivarana means hindrances and refers to the 5 kleshas: desire, hatred, sloth, arrogance /suspicion, and doubt /confusion. He attends Buddha Amoghasiddhi, the head of the Karma family considered to rule the northern direction.
He is royal blue with a moon on his lotus. In the sutras, he is with Avalokiteshvara, praising him after their fortuitous meeting in Varanasi.
Sarvanivarana-Vishkambhin as mentioned in the Saddharma pundarika, was sent at his request by the Buddha to Benares to see the wornderful form of Avalokitesvara. As his attributes he may hold a Chintamani and an ambrosia cup. He wears a tiger skin around his waist and a garland of heads.