Page 67 of 74

Ga'y Kassapa, brother of the great Kassapa of Uruvel.—64.

Go'tama, p., Gau'tama, skt., Buddha's family name.—7, 48, 49, 62, 65, 71, 140, 141, 142, 144, 145, 151, 160, 195; Gotama denies the existence of the soul, 151; Gotama is gone, Buddha remains, 247; Buddha not Gotama, 160; Gotama the samana, 146; Gotama Siddhattha, 110, 165, 253.

Gotam, name of any woman belonging to the Gotama family. Kis Gotam, 16, 209, 210, 211.

Hinay'na, skt., the small vehicle, viz., of salvation. A name invented by Northern Buddhists, in contradistinction to Mahyna, to designate the spirit of Southern Buddhism. The term is not used among Southern Buddhists.—Pp. ix-x.

Hira'avat, p., Hiran'yavat, skt., a river.—241.

I'ddhi, p., Ri'ddhi, skt., defined by Eitel as "the dominion of spirit over matter." It is the adjusting power to one's purpose and the adaptation to conditions. In popular belief it implies exemption from the law of gravitation and the power of assuming any shape at will. (See Iddhipda.)

Iddhip'da, p., Riddhip'da, skt., the mode of attaining the power of mind over matter, four steps being needed: (1) the will to acquire it, (2) the necessary exertion, (3) the indispensable preparation of the heart, and (4) a diligent investigation of the truth.—177.

Indra, one of the principal Brahman gods.—141, 198.

Indriy'ni or panc'-indriyni, the five organs of the spiritual sense. (See Balni.)

I'si, p., Ri'shi, skt., a prophet or seer, an inspired poet, a hermit having acquired wisdom in saintly retirement, a recluse or anchorite.

I'vara, skt., I'ssara, (lit. independent existence) Lord, Creator, personal God, a title given to Shiva and other great deities. In Buddhistic scriptures as well as in Brahman the skt. Is'vara (not the p. Issara) means always a transcendent or extramundane God, a personal God, a deity distinct from, and independent of nature, who is supposed to have created the world out of nothing.—72, 73.[Pg 277]

Jain, modernised form of skt. Jaina; an adherent of the Jain-sect which reveres Vardhamna (Ntaputta) as Buddha. (See Jainism.)—48.

Jainism, a sect, founded by Vardhamna, older than Buddhism and still extant in India. It is in many respects similar to Buddhism. Buddha's main objection to the Jains was the habit of their ascetics of going naked. The Jains lay great stress upon ascetic exercises and self-mortification which the Buddhists declare to be injurious.

Ja'mbu, p. and skt., a tree.—19, 35.

Jamb'nada, p., Jmb'nada, skt., a town of unknown site. (Also the name of a mountain and of a lake.)—202.

Ja'tila, p., "wearing matted hair." The Jatilas were Brahman ascetics. Buddha converted a tribe of them, and Kassapa, their chief, became one of his most prominent disciples.—62, 63, 64, 65.

Je'ta, the heir apparent to the kingdom of Svatth.—76.

Je'tavana, a vihra.—76, 77, 81, 168, 191, 195, 208, 215.

Jh'na, p., Dhy'na, skt., intuition, beatic vision, ecstasy, rapture, the result of samdhi. Buddha did not recommend trances as means of religious devotion, urging that deliverance can be obtained only by the recognition of the four noble truths and walking on the noble eightfold path, but he did not disturb those who took delight in ecstasies and beatific visions. Buddha's interpretation of the Dhyna is not losing consciousness but a self-possessed and purposive eradication of egotism. There are four Dhynas, the first being a state of joy and gladness born of seclusion full of investigation and reflexion; the second one, born of deep tranquillity without reflexion or investigation, the third one brings the destruction of passion, while the fourth one consists in pure equanimity, making an end of sorrow. [See Rhys Davids's B. pp. 175-176.] In the Fo-Sho-hing-tsang-king, the Dhyna is mentioned twice only: first, III, 12, vv. 960-978, where rda sets forth the doctrine of the four Dhynas which is not approved of by Buddha, and secondly, at Buddha's death; when his mind is said to have passed through all the Dhynas.—176, 249.

Ji'na, p. and skt., the Conqueror, an honorary title of Buddha. The Jains use the term with preference as an appellative of Vardhamna whom they revere as their Buddha.—48.

J'vaka, p. and skt., physician to king Bimbisra. According to tradition he was the son of king Bimbisra and the courtesan Salavat. We read in Mahvagga VIII that after his birth he was exposed but saved; then he became a most famous physician and cured Buddha of a troublesome disease contracted by wearing cast off rags. He was an ardent[Pg 278] disciple of Buddha and prevailed upon him to allow the Bhikkhus to wear lay robes.—89, 90, 91.

Jo'tikkha, p., name of a householder, son of Subhadda.—119.

Kl'ma, p. and skt., (see Alra).

Ka'nthaka, prince Siddhattha's horse.—25.

Kapilava'tthu, p., Kapilava'stu, skt., the capital of the Sakyas, the birthplace of Buddha.—7, 13, 77, 82, 86, 87.

Ka'rma, anglicised form of skt. stem-form ka'rman (nom. s. karma), the p. of which is ka'mmam. Action, work, the law of action, retribution, results of deeds previously done and the destiny resulting therefrom. Eitel defines karma as "that moral kernel [of any being] which alone survives death and continues in transmigration." Karma is a well-defined and scientifically exact term. Professor Huxley says, "In the theory of evolution, the tendency of a germ to develop according to a certain specific type, e.g., of the kidney bean seed to grow into a plant having all the characters of Phaseolus vulgaris is its 'karma.' It is 'the last inheritor and the last result' of all the conditions that have affected a line of ancestry which goes back for many millions of years to the time when life first appeared on earth." We read in the Anguttara Nikya, Pancaka Nipta: "My action (karma) is my possession, my action is my inheritance, my action is the womb which bears me, my action is the race to which I am akin [as the kidney-bean to its species], my action is my refuge." [See the article "Karma and Nirvna" in Buddhism and Its Christian Critics, p. 131 ff.]— 29, 31, 32, 33, 86, 110, 115, 117, 118, 157, 172, 223, 225, 240.