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Dictionary of Pali Proper Names v1.c18: J

Dictionary of Pāli Proper Names v1.c18

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J

v1.c18.1

Jagatikāraka Thera.—An arahant. In the past he set up an altar (? jagatī) at the thūpa of Atthadassī Buddha.¹

v1.c18.2

¹ Ap. i. 221.

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Jagatidāyaka Thera.—An arahant. In the time of Dhammadassī Buddha he set up a *jagati* at the Buddha’s Bodhi-tree.¹

v1.c18.4

¹ Ap. ii. 402.

v1.c18.5

Jagatipāla.—King of Ceylon (1047–51 A.C.). He came from Ayojjha, and claimed descent from the race of Rāma. Having slain Vikkamapaṇḍu he ruled in Rohaṇa till he himself was slain by the Coḷas.¹ He had a daughter named Līlāvatī, who later became the consort of Vijayabāhu I.²

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¹ Cv. lvi. 13 f.

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² Ibid., lix. 23 f.

v1.c18.8

Jagadvijaya.—A general of Parakkamabāhu I. He, with Laṅkāpura, took the most prominent part in the expedition against Kulasekhara and many victories are attributed to him.¹

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¹ Cv. lxxvi. 255, 292, 303, 313, 319, 332; lxxvii. 4, 45, 60, 64, 71, 82.

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Jaṅghadāsa.—Probably an author of some Burmese work, to which Vajira (Civara ?) wrote a *ṭīkā*.¹

v1.c18.11

¹ Gv. 64, 74.

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Jaṅghābhāra.—A park laid out by Parakkamabāhu I.¹

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¹ Cv. lxxix. 9.

v1.c18.14

Jaccandha Vagga.—The sixth chapter of the Udāna.

v1.c18.15

Jajjaranadī.—A river in Ceylon, the present Deduru-Oya. On the river was the famous causeway known as Koṭṭhabaddha, restored by Parakkamabāhu I,¹ who also built a dam across the river at Dorādattika.²

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¹ Cv. lxviii. 16.

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² Ibid., vs. 37; see also lxxix. 67.

v1.c18.18

Jaṭā Sutta.—A deva asks the Buddha how sentient beings can escape from their tangles. By the destruction of *rāga, dosa, moha*, answers the Buddha.¹ This sutta forms the basis of the Visuddhimagga.

v1.c18.19

¹ S. i. 13; repeated at i. 165.

v1.c18.20

Jaṭā-Bhāradvāja.—A brahmin of the Bhāradvājagotta. He goes to the Buddha and asks him the questions given in the Jaṭā Sutta (see above). The Buddha gives the same answer.¹ The Commentary² says that he was given this name by the Recensionists because he asked a question about *jaṭā* (tangle).

v1.c18.21

¹ S. i. 165.

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² SA. i. 179.

v1.c18.23

Jaṭika.—See Jaṭila (2).

v1.c18.24

1. Jaṭila.—A class of ascetics, so called on account of their matted hair (*jaṭilā ti tāpasā, te hi jaṭādhāritāya idha jaṭilā ti vuttā*¹). These ascetics are sometimes classed under *isi*² and also under *muni*³.

v1.c18.25

¹ UdA. 74; see also 330.

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² Culla Nid. 149.

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³ *Ibid.*, 513.

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2. Jaṭila.—A governor of a province (*Mahāraṭṭhiya*) in the time of Padumuttara Buddha. He was the Bodhisatta.¹ *v.l.* Jaṭika.

v1.c18.29

¹ J. i. 37; Bu. xi. 11.

v1.c18.30

3. Jaṭila (*v.l.* Jaṭilaka).—A seṭṭhi of Magadha, one of the five seṭṭhis of Bimbisāra.¹ His mother was a seṭṭhi's daughter in Benares, who had illicit relations with a Vijjādhara, and when the child was born she placed it in a vessel which she handed to her slave, to be floated down the Ganges. Two women, while bathing, saw the vessel, discovered what it contained and each claimed the child. The dispute was settled by the king and the child was given to the woman who happened to be a disciple of Mahā Kaccāna. The child was called Jaṭila because the first time he was bathed after birth his hair became matted. When able to walk, he was given to Mahā Kaccāna to be ordained, but the thera took him to Takkasilā and handed him over to one of his supporters, a merchant, who adopted him as his son. Years passed, and one day the merchant, having to go on a journey, made a list of the goods which he had accumulated in his house during twelve years and asked Jaṭila to sell them if he could find buyers. Such was the lad's fortune that in one day they were all disposed of. The merchant, realising the young man's destiny, gave him his daughter in marriage and provided him with a house. As Jaṭila stepped into the house, the earth behind it was rent asunder and a mountain of gold, eighty cubits in height, appeared for his use. Thereupon the king made him a Treasurer. Later, wishing to retire from the world, Jaṭila sent out messengers to discover if there were others as rich as he, in case the king should raise objections to his going away. When news was brought back of Meṇḍaka and Jotika, he knew there would be no opposition and obtained the king's permission. He had three sons, but, having tested them, came to know that only the youngest had the necessary good fortune to enjoy his vast wealth. Jaṭila thereupon handed over to him his wealth and entered the Order, becoming an arahant within a few days. Some time afterwards the Buddha, with Jaṭila and other monks, was entertained for a fortnight by Jaṭila’s sons, and in answer to the monks’ questions Jaṭila declared that he felt no desire to re-enter household life. The monks found this hard to believe till assured by the Buddha that it was so.

v1.c18.31

¹ DhA. i. 385.

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In the time of Kassapa Buddha, Jaṭila was a goldsmith. One day, an arahant, seeking for gold wherewith to complete the shrine erected over the Buddha’s remains, came to the goldsmith’s house; the latter, having just quarrelled with his wife, was in a surly mood and said to the arahant, “Throw your teacher into the water and get away.” His wife told him how wicked were his words, and he, realising his fault, asked pardon of the arahant and made valuable offerings at the Buddha’s shrine, by way of amends. Of his three sons whom he asked, in turn, to help him with the preparations, only the youngest consented to go with him. Therefore it was that in seven successive states Jaṭila was thrown into the water on the day of his birth and only his youngest son could enjoy his wealth.²

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² DhA. iv. 214 ff.; PsA. 502 f.

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Jaṭila’s possession of a golden mountain is given as an example of puññiddhi, he being one of the five persons of great merit.³

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³ Vsm. 383; BuA. 24.

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Jaṭila Sutta.—Once when Pasenadi was talking with the Buddha in the loggia outside the Migārāmatupāsāda, there passed close by thirty-five ascetics of various denominations—Jaṭilas, Nigaṇṭhas, etc.—and the king saluted them respectfully. Later, he asked the Buddha whether they were arahants or on the way to arahantship. The Buddha explained to him how hard it was for a layman, with all his encumbrances, to find an opportunity to learn the truth about arahants; much time and care and attention were necessary. The king agreed and mentioned how he gathered information through his spies.¹

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¹ S. i. 77 f.

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Jaṭilagaha.—A city, the residence of Jaṭilagāhī.¹

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¹ AA. ii. 812.

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Jaṭilagāhī.—The name given to a bhikkhunī, who, so Ānanda tells Udāyī, came to see him at the Añjanavana in Sāketā. The nun asked him for what purpose the Buddha requested that samādhi should be practised and Ānanda answered that it was for the purpose of obtaining insight.¹ The Commentary² says that the bhikkhunī was so called because she came from a city called Jaṭilagaha.

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¹ A. iv. 427 f.

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² AA. ii. 812.

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Jatukaṇṇī (Jatukaṇṇika).—One of Bāvari’s disciples. His question and the Buddha’s answer are found in the Jatukaṇṇi Sutta.¹

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¹ SN. vv. 1007, 1096-1100; Dvy. 635.

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In the time of Padumuttara Buddha, Jatukaṇṇī was a banker in Haṃsavati, rich enough to lend money even to the king, Arindama. One day he saw the Buddha going along the street and, having invited him and twenty thousand monks, gave them a meal at his house.²

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² Ap. ii. 357 ff.

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Jatukaṇṇi Sutta.—Also called Jatukaṇṇimāṇavapucchā. Contains the question asked of the Buddha by Jatukaṇṇī and the Buddha’s answer. It is the eleventh sutta of the Parāyana Vagga.¹

v1.c18.48

¹ SN. vv. 1096-1100; SNA. ii. 598; CNid. 33 ff.

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Jana Suttā.—Three suttas, in answer to questions by devas as to what brings about rebirth. Craving, answers the Buddha.¹

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¹ S. i. 37 f.

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1. Janaka.—King of Mithilā, a previous birth of the Bodhisatta.¹ For his story, see the Mahā Janaka Jātaka.

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¹ J. i. 268; J. vi. 59.

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2. Janaka.—King of Benares.¹ His minister was Senaka, whose story is related in the Sattubhasta Jātaka.

v1.c18.54

¹ J. iii. 341, 348.

v1.c18.55

Janagāma.—See Jantugāma.

v1.c18.56

Janapada.—A district in Northern Malaya in Ceylon, near the frontier of the Dakkhiṇadesa.¹

v1.c18.57

¹ Cv. xliv. 56, etc. For identification, see Cv. Trs. i. 79, n. 4; 262, n. 1.

v1.c18.58

Janapada Sutta.—Preached to the monks at Desakā in the Sumbhā country. Supposing the fairest maiden in all the countryside were to dance and sing in public, and a man were told that if he carried a bowl brimful of oil through the crowd he would win the maiden, but that if he spilt one single drop he would lose his head, that man would not turn his attention to anything else or grow slack in his efforts. In the same way should monks cultivate mindfulness relating to the body.¹

v1.c18.59

¹ S. v. 169 f.

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This sutta seems also to have been called the Janapadakalyāṇi Sutta.²

v1.c18.61

² E.g., J. i. 393 f.

v1.c18.62

**Janapadakalyāṇī Nandā.**—One of the three Nandās who became bhikkhunīs—the others being Nandā, sister of Nandatthera and Abhirūpa-Nandā. Because of her very great beauty she earned the sobriquet of Janapadakalyāṇī.¹ Janapadakalyāṇī was engaged to be married to Nanda, but on the day fixed for the marriage the Buddha induced Nanda to join the Order, in spite of Nanda’s wishes, and in due course he became an arahant. Later, when women were admitted to the Order, Janapadakalyāṇī, feeling she had nothing to look forward to, became a bhikkhunī under Pajāpatī. For a long time she would not visit the Buddha, having heard that he spoke disparagingly of physical beauty, but one day, inspired by curiosity, she accompanied her colleagues to hear the Buddha preach. He, being aware of her thoughts, created the form of a most beautiful maiden who stood fanning him. As Janapadakalyāṇī sat gazing at her, enraptured by her beauty, she saw her gradually reach extreme old age, passing through all the stages, until at last she saw her die, leaving her body to decompose and become a mass of filth. At the critical moment, the Buddha uttered the appropriate words and Janapadakalyāṇī became a Sotāpanna. The Buddha then preached the Kāyavicchandanika Sutta and she became an arahant.²

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¹ The Udāna Commentary (170) gives details of her beauty, which justified her title; see also J. i. 394.

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² Ud. iii. 2; J. i. 91; SNA. i. 241 f., 243 f., 254, 273; DhA. i. 97, 100.

v1.c18.65

She seems to have been known also as Rūpanandā.³

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³ DhA. iii. 113 f.; but see s.v. Rūpanandā; perhaps here we have a confusion of legends. In the northern books she is called Bhadrā. (Rockhill, p. 55.)

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In one of her previous lives, Janapadakalyāṇī was born as a she-mule; she sorely tempted Nanda, who was then a mule belonging to a merchant named Kappaṭa.⁴

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⁴ DhA. i. 105.

v1.c18.69

Sundarī Nandā (q.v.) also seems to have been called Janapadakalyāṇī.

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**1. Janapadakalyāṇī Sutta.**—See Janapada Sutta.

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**2. Janapadakalyāṇī Sutta.**—Not even a *janapadakalyāṇī* (a city belle) can continuously possess the heart of a man whose mind is won over by gains, favours and flattery.¹

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¹ S. ii. 233.

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**Janavasabha.**—A yakkha, a later birth of King Bimbisāra. He appears before the Buddha at the Giñjakāvasatha in Ñātikā and declares his identity. He is on his way as a messenger from Vessavaṇa to Virūlhaka and reports to the Buddha an account of an assembly of the devas in Tāvatimsa which had taken place some time earlier, and which account he claims to have heard from Vessavaṇa. See Janavasabha Sutta. Janavasabha is a Sotāpanna and expresses a wish to be a Sakadāgāmī. He says he remembers fourteen lives in all.¹

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¹ D. ii. 205 f., 207, 214; cp. Janesabha.

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Janavasabha Sutta.—Ānanda asks the Buddha at Giñjakāvasatha questions concerning followers of the Buddha in Magadha. The yakkha, Janavasabha, appears and says he was once King Bimbisāra and is now reborn into the communion of King Vessavaṇa. He then proceeds to relate a report he had just heard from Vessavaṇa of an assembly of the gods held in Tāvatimsa many years earlier, on the full-moon day of Āsāḷhi. Sakka presided and there were present also the Four Regent Gods. All the devas rejoiced that their numbers were increasing because so many on earth were following the teachings of the Buddha. Then there appeared in the assembly the Brahmā Sanaṅkumāra in the guise of Pañcasikha; assuming thirty-three forms, he took his place by each god of Tāvatimsa and confirmed the glad tidings of the increasing number of devas. He then told them of the Four Ways of Iddhi and the Three Avenues of Bliss as taught by the Buddha, and of the seven samādhi-parikkhārā. Then they all sang the praises of the Buddha.¹

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¹ D. ii. 200 ff.

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1. Janasandha.—King of Benares, father of Ādāsamukha. His servant was Gāmaṇicaṇḍa. For their story see the Gāmaṇicaṇḍa Jātaka¹; Janasandha is also referred to as Dasaratha.² He was called Janasandha because he won the hearts of men by four ways of kindness (catūhi saṅgahavatthūhi sandahanato).³

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¹ J. ii. 297 ff.

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² E.g., p. 299.

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³ J. ii. 299.

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2. Janasandha.—A khattiya, father of Tissa Buddha.¹ He seems to have been called also Saccasandha.²

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¹ J. i. 40; Bu. xviii. 16.

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² BuA. 188.

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3. Janasandha.—A title given to Dhanañjaya-Koravya, king of Kurukhetta.¹ The scholiast explains it thus: mittaganthanena mittajanassa santhānakaro.

v1.c18.85

¹ J. vi. 291.

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4. Janasandha.—Son of Brahmadatta and king of Benares; an incarnation of the Bodhisatta. See Janasandha Jātaka.

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Janasandha Jātaka (No. 468).—The Bodhisatta was once born as Janasandha, son of Brahmadatta, king of Benares. He studied at Takkasilā. On becoming king he built six almonries and there daily distributed six thousand pieces of money. He ruled righteously and his kingdom was free from all wickedness. On the fifteenth day of every month he assembled all his people, beginning with the women of his household, and preached to them the ways of righteousness.

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The story was related to Pasenadi when he gave himself up to sin, became remiss in his duties and refrained from visiting even the Buddha for a long time.¹

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¹ J. iv. 176 ff.

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Janesabha.—A Gandhabba, a vassal of the Four Regent Gods. He was present at the preaching of the Mahā-Samaya.¹

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¹ D. ii. 258.

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In the Āṭānāṭiya Sutta² he is mentioned as a Yakkha chieftain to be invoked by the Buddha's followers in time of need.

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² Ibid., iii. 204.

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He is probably identical with Janavasabha.

v1.c18.95

Janasāna (Jarasāna, Jarasoṇa).—An Ājīvaka. He it was who predicted the glory of Asoka by explaining the prenatal desires of his mother. The queen promised him great honour if his predictions should prove true. Later, when Asoka became king and heard the story, he sent a golden palanquin to fetch Janasāna to the palace. On the way, Janasāna visited the Vattaniya hermitage where lived Assagutta, and having heard the latter talk of āyatana, his earlier kamma asserted itself and he became a monk, attaining arahantship.

v1.c18.96

In the time of Kassapa Buddha he was a python who died while listening to some monks reciting a chapter on the āyatanas.¹

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¹ MT. 190 ff.

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Janābrahmamahārāja.—A Damiḷa chief, ally of Kulasekhara.¹

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¹ Cv. lxxvii. 78.

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Januttama.—A king of fifty-one kappas ago, a previous birth of Meṇḍasira Thera, also called Gaṇṭhipupphiya.¹ v.l. Jaluttama.

v1.c18.101

¹ ThagA. i. 172; Ap. i. 162.

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Janogha.—A city in Uttarakuru, Kuvera’s kingdom.¹

v1.c18.103

¹ D. iii. 201.

v1.c18.104

1. Jantu.—A devaputta. He saw a number of monks in a forest-lodge on the slopes of the Himālaya, muddled in mind, loose of speech and heedless. He appeared before them on an uposatha day and reminded them of their duties.¹

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¹ S. i. 61 f.

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2. Jantu.—One of the five queens of Okkāka, founder of the third Okkāka dynasty.¹

v1.c18.107

¹ DA. i. 258 f.; SNA. i. 352 f.; MT. 131.

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3. Jantu.—Son of the third Okkāka, by a woman whom he appointed to be his chief queen when his first one, Hatthā, died. This woman was promised a boon and she asked that her son Jantu be appointed to succeed Okkāka, in preference to his other children. Okkāka first refused but was obliged to yield. His other sons and daughters thereupon left the kingdom and became the founders of the Sākyan race.¹

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¹ DA. 258 f; SNA. i. 352 f.; MT. 131.

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The Mahāvastu² calls Jantu, Jentā, and his mother Jentī. He reigned in Sāketa.

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² i. 348.

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Jantu Sutta.—Records the incident of the admonishment of the indolent monks by the devaputta Jantu (q.v.).¹

v1.c18.113

¹ S. i. 61 f.

v1.c18.114

Jantugāma.—A village near Cālikā; close by was the river Kimikālā with the mango-grove on its banks. Meghiya, while staying with the Buddha at Cālikā, once went to Jantugāma for alms.¹ The Aṅguttara Commentary² says the village was in Pācīnavamsamigadāya. *v.l.* Janagāma.³

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¹ A. iv. 354; Ud. iv. 1.

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² AA. i. 163.

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³ UdA. 217.

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Jambāli Sutta.—Some monks attain to release of mind, but when they apply themselves to the ending of sakkāya their minds do not settle down, do not stay fixed; they are like a man who grasps a branch with his hand smeared with resin. In the case of other monks, their minds abide in the release attained and stay fixed in the endeavour to destroy sakkāya—and they are like a man who grasps a branch with a clean hand. Some monks strive to destroy ignorance but are unsuccessful. Their minds are like a village pond (*jambālī*) which has stood for countless years with all its inlets blocked and outlets open and receiving no rain. There will be no breach in its dyke. There are other monks who break through ignorance by application of the mind—like a village pond with all its inlets open and outlets closed and with rain falling continuously into it.¹

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¹ A. ii. 165 f.

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**Jambāvatī.**—A caṇḍālī, mother of King Sivi and wife of Vāsudeva of the Kaṇhāyanagotta. Vāsudeva saw her on his way to the park from Dvāravatī, and, in spite of her birth, married her and made her his chief queen.¹

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¹ J. vi. 421.

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**Jambu.**—A village, in command of which was a Tamil general of the same name, whom Duṭṭhagāmaṇi slew.¹

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¹ Mhv. xxv. 15.

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1. **Jambuka Thera.**—He was born in Rājagaha of rich parents but from infancy he would eat nothing but excrement. When he grew older he was ordained with the Ājīvakas, who pulled out his hair with a palmyra comb. When the Ājīvakas discovered that he ate filth, they expelled him and he lived as a naked ascetic, practising all kinds of austerities and accepting no offerings save butter and honey placed on the tip of his tongue with the point of a blade of grass. His fame spread far. When he was fifty-five years old, the Buddha visited him and spent the night in a cave near his abode. During the night, Jambuka saw mighty gods come to pay homage to the Buddha and was so impressed that the next day he sought the Buddha’s counsel. The Buddha told him of his past evil deeds which had condemned him to practise austerities for so long and counselled him to give up his evil ways. In the course of the sermon, Jambuka grew ashamed of his nakedness and the Buddha gave him a bath-robe. At the end of the discourse Jambuka became an arahant, and when the inhabitants of Aṅga and Magadha came to him with their offerings, he performed a miracle before them and paid homage to the Buddha, acknowledging him as his teacher.

v1.c18.125

In the time of Kassapa Buddha, Jambuka was a monk and had a lay patron who looked after him. One day a pious monk came to his vihāra, and the layman, being pleased with him, showed him much attention. The resident monk, very jealous, reviled the visitor, saying, “It would be better for you to eat filth than food in this layman’s house, to tear your hair with a palmyra comb than let his barber cut it for you, to go naked than wear robes given by him, to lie on the ground than on a bed provided by him.” The Elder, not wishing to be the cause of his sinning, left the monastery the next day. Because of this act, the meditations practised by Jambuka for twenty thousand years were of no avail, and he was born in Avīci, where he suffered torments during an interval between two Buddhas. In this last life, too, he was condemned to suffer in many ways, as related above.¹

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¹ DhA. ii. 52-63; Thag. 283-6; ThagA. i. 386 f.

v1.c18.127

In the time of Tissa Buddha he was a householder and made offerings at the Buddha’s Bodhi-tree, fanning the Buddha’s seat with a fan. He is probably identical with Sihāsanavijanīya of the Apadāna.²

v1.c18.128

² Ap. ii. 403.

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It is said³ that when the Buddha preached to Jambuka, eighty-four thousand others realised the Truth.

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³ Mil. 350; AA. i. 57.

v1.c18.131

2. **Jambuka.**—A parrot, an incarnation of the Bodhisatta, adopted as his son by Brahmadatta, king of Benares. He preached to the king on the fivefold power—of limbs, of wealth, of counsel, of caste and of wisdom—the last being the best. The king thereupon appointed him commander-in-chief.¹

v1.c18.132

¹ J. v. 111, 120, 125.

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3. **Jambuka.**—A dog, companion of the she-goat in the Pūtimamsa Jātaka.¹

v1.c18.134

¹ J. iii. 535.

v1.c18.135

Jambuka Jātaka (No. 535).—A jackal, seeing a lion, expressed his wish to be his servant. The lion agreed and provided him with food. On growing strong, the jackal offered to kill an elephant and, in spite of the lion’s warnings, was trampled to death. The lion was the Bodhisatta and the jackal Devadatta.

v1.c18.136

The story was related in reference to Devadatta’s attempt to imitate the Buddha.¹

v1.c18.137

¹ J. iii. 112 ff.

v1.c18.138

Jambukola.—A sea-port in Nāgadīpa in the north of Ceylon. Here Mahārittha and his companions embarked on their journey as envoys to Dhammāsoka.¹ Here also arrived the ship conveying Saṅghamittā and the branch of the sacred Bodhi-tree, welcomed by Devānampiyatissa, who awaited her arrival in the Samuddapannasālā.² A sapling from the Bodhi-tree was afterwards planted on the spot where it had stood after landing³ and Devānampiyatissa built a vihāra there called the Jambuko-lavihāra.⁴ From Jambukola to Tāmalitti by sea was a seven days’ voyage,⁵ and it appears to have taken five days to get to Anurādhapura from Jambukola.⁶ It was the seaport of Anurādhapura.⁷

v1.c18.139

¹ Mhv. xi. 23.

v1.c18.140

² Ibid., xix. 25 f.

v1.c18.141

³ Ibid., vs. 59; Sp. i. 100; Mbv. 145-62 (passim).

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⁴ Mhv. xx. 25.

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⁵ Ibid., xi. 23.

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⁶ Ibid., vs. 38.

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⁷ E.g., VibhA. 446.

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Geiger thinks⁸ that, besides the seaport, there was another locality in the interior of Ceylon bearing the same name, which he identifies with the modern Dambulla.

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⁸ Cv. Trs. i. 293, n. 1; see Cv. lxx. 72; lxxii, 136.

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Jambukola-lena.—See Jambukola-vihāra (2).

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1. Jambukola-vihāra.—See Jambukola.

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2. Jambukola-vihāra.—Another vihāra, with its celebrated rock-temple called the Jambukolalena, in the centre of Ceylon, twenty-six miles north of modern Matale. It was restored by Vijayabāhu I.¹ and rebuilt by Kittinissaṅka, who placed in it seventy-three golden statues of the Buddha.²

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¹ Cv. lx. 60.

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² Ibid., lxxx. 23; see also Cv. Trs. ii. 128, n. 3.

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Jambhukhādaka.—A Paribbājaka. The Saṃyutta Nikāya records visits paid by him to Sāriputta at Nālakagāma and discussions between them on various topics, such as nibbāna, arahantship, the āsavas, sakkāya, ignorance, the Noble Eightfold Path, etc.¹

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¹ S. iv. 251-60.

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The Commentary² says that he was a nephew of Sāriputta and a channa-paribbājaka.

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² SA. iii. 91.

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Jambhukhādaka Jātaka (No. 294).—The Bodhisatta was once a tree-sprite in a jambu-grove and saw how a crow, flattered by the words of a jackal sitting under the tree, dropped fruits for him to eat, praising his breeding. The sprite drove them both away as being liars.

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The story was related in reference to a report that Devadatta and Kokālika were going about singing each other’s praises.¹

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¹ J. ii. 438 f.; cp. Anta Jātaka.

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Jambhukhādaka Saṃyutta.—The thirty-eighth division of the Saṃyutta Nikāya. It records discussions between Jambukhādaka and Sāriputta.¹

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¹ S. iv. 250 ff.

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Jambukhādaka Sutta.—See Nibbāna Sutta.

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Jambugāma.—A village, probably a suburb of Campā (see below), which the Buddha visited during his last tour. It lay between Ambagāma and Bhoganagara.¹

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¹ D. ii. 194.

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Jambugāmika (Jambugāmiya) Thera.—He was born at Campā, his father bearing the same name as himself.¹ He joined the Order and dwelt in the Añjanavana in Sāketa. One day, in order to test him, his father sent him a verse, and he, realising his imperfections, became an arahant.²

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¹ He was probably chief of Jambugāma.

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² Thag. 28; ThagA. i. 86 f.

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In the time of Vessabhū Buddha he threw three kimsuka-flowers into the air as offering to the Buddha.

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He is probably identical with Kimsukappuhpiya of the Apadāna.³

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³ Ap. ii. 435; but see s.v. Somamitta.

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Jambudīpa.—One of the four Mahādīpas, or great continents, which are included in the Cakkavāḷa and are ruled by a Cakkavatti (q.v.). They are grouped round Mount Sineru. In Jambudīpa is Himavā with its eighty-four thousand peaks, its lakes, mountain ranges, etc.¹ This continent derives its name from the Jambu-tree (also called Naga) which grows there, its trunk fifteen yojanas in girth, its outspreading branches fifty yojanas in length, its shade one hundred yojanas in extent and its height one hundred yojanas.² On account of this tree, Jambudīpa is also known as Jambu-saṇḍa.³ The continent is ten thousand yojanas in extent; of these ten thousand, four thousand are covered by the ocean, three thousand by the Himālaya mountains, while three thousand are inhabited by men.⁴

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¹ For details see s.v. Himavā.

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² Vin. i. 30; SNA. ii. 443; Vsm. i. 205 f.; Sp. i. 119, etc.

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³ SN. vs. 552; SNA. i. 121.

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⁴ Ibid., ii. 437; UdA. 300.

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Sometimes in Jambudīpa there are as many as eighty-four thousand cities; this number is sometimes reduced to sixty thousand, forty thousand, or even twenty thousand, but never to less.⁵ In the time of Asoka there were eighty-four thousand cities, in each of which he built a monastery.⁶ In the Aṅguttara Nikāya⁷ it is said that, in Jambudīpa, trifling in number are the parks, groves, lakes, etc., more numerous the steep, precipitous places, unfordable rivers, inaccessible mountains, etc.

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⁵ SNA. i. 59; J. (iv. 84) says sixty-three thousand; PvA. 111.

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⁶ Mhv. v. 176; Vsm. 201.

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⁷ i. 35.

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At the time of Metteyya Buddha’s appearance on earth Jambudīpa will be pervaded by mankind even as a jungle is by reeds and rushes. There will be eighty-four thousand cities with Ketumātī (Benares) at the head.⁸

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⁸ D. iii. 75.

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The Buddha once declared that the people of Jambudīpa excel those of both Uttarakuru and Tāvatiṃsa in three respects—courage, mindfulness and religious life.⁹

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⁹ A. iv. 396; Kvu. 99.

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Buddhas (and Cakkavattis) are born only in Jambudīpa.¹⁰

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¹⁰ BuA. 48; MA. ii. 917.

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There were four sounds heard throughout Jambudīpa—the shout uttered by Puṇṇaka proclaiming his victory over Dhanañjaya Koravya in a game of dice; the bark of Vissakamma when taken about in the guise of a dog by Sakka, threatening to devour all wicked beings after the decay of Kassapa’s sāsana; the roar of Kusa, challenging to battle the seven kings who sought the hand of Pabhāvatī; and the yell of Āḷavaka, proclaiming his name from the top of Kelāsa, on hearing that the Buddha had visited his abode.¹¹

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¹¹ SA. i. 248, etc.

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When opposed to Sīhaladīpa or Tambapaṇṇidīpa, Jambudīpa indicates the continent of India.¹²

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¹² E.g., Mhv. v. 13; xiv. 8; Cv. xxxvii. 216, 246.

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For the purposes of cārikā, the monks divided their tours in Jambudīpa into three circuits or maṇḍalas—the Mahāmaṇḍala which extended over nine hundred leagues, the Majjhima which extended over six hundred, and the Antima over three hundred. Those who wish to tour the first, start after the mahāpavāraṇa and complete their journey in nine months, for the Majjhimamaṇḍala they start after the Pavāraṇa, on the full-moon day of Kattika, completing the tour in nine months, while for the Antimamaṇḍala they start on the first day of Phussa and return after seven months.¹³

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¹³ Sp. i. 197.

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In each Cakkavāḷa there is a Jambudīpa.¹⁴ Mention is made in the Kākāti Jātaka¹⁵ of a Jambudīpa-samudda, beyond which was the river Kebuka.

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¹⁴ A. i. 227.

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¹⁵ J. iii. 91.

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Jambuddoṇi.—A mountain in the Malayaraṭṭha in Ceylon. Vijayabahu III. built on its summit a town which he made his capital. For a time the Tooth Relic and the Alms Bowl were there¹ but were later removed to Billagiri.² Parakkamabāhu II. also used Jambuddoṇi as his capital, but Vijayabāhu IV. moved the seat of government to Pulatthipura.³ Later, we find Bhuvanekabāhu I. being crowned in Jambuddoṇi, though his capital was in Subhagiri.⁴ Vijayabāhu III. built the Vijayasundarārāma (q.v.) on Jambuddoṇi.

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¹ Cv. lxxxi. 15, 29.

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² Ibid., lxxxii. 7 ff.

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³ Ibid., lxxxix. 13.

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⁴ Ibid., xc. 30.

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Jambudhaja (*v.l.* Jambudīpadhaja).—A thera of Pagan, held in great honour by King Ukkamsika. He was the author of several works, including the Rūpabhedapakāsani.¹

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