The Pali Text Society's Pali-English Dictionary

a burning glass made of a crystal DhA iv.209; -- m!lik! a certain torture (setting the body on fire: making a
fiery garland) M i.87=A i.47=ii.122=Nd1 154=Nd2 604=Miln 197; -- rasa a certain jewel (wishing stone)
VvA 111, 339; DhA i.198; Miln 118; -- sattha the science of the stars, astronomy: one of the 6 Vedic
disciplines: see cha)anga, cp. jotis!.
Jotimant
Jotimant (adj.) [joti+mant, cp. also P. jutimant] luminous, endowed with light or splendour, bright,
excellent (in knowledge) Sn 348 (=paññ!joti -- sampanna SnA 348).
Jotis!
Jotis! (f.) [=Sk. jyoti+a (nt.)] astronomy Miln 3.
Joteti
Joteti [Caus. of jotati] (a) trs. to cause to shine, illuminate, make clear, explain A ii.51=J v.509 (bh!saye
jotaye dhamma'; Gloss J v.510 katheyya for joteyya=jotaye) It 108; J ii.208; PvA 18. -- (b) intrs. to shine
DhA ii.163 (ñ!*ajutiy! jotetv!); pp. jotita resplendent PvA 53.
Jh. Jhatta
Jhatta [pp. of jh!peti; cp. ñatta>*jñ!payati] set on fire, consumed, dried up (w. hunger or thirst: parched)
combd w. ch!ta J ii.83; vi.347.
Jhatv!
Jhatv! see jh!peti.
Jhasa
Jhasa (?) a window or opening in general J ii.334.
Jh!na
Jh!na1 (nt.) [from jh!yati,1 BSk. dhy!na. The (popular etym -- ) expln of jh!na is given by Bdhgh at Vism
150 as follows: "!ramma*' ûpanijjh!nato paccan"ka -- jh!panato v! jh!na'," i.e. called jh. from meditation
on objects & from burning up anything adverse] literally meditation. But it never means vaguely
meditation. It is the technical term for a special religious experience, reached in a certain order of mental
states. It was originally divided into four such states. These may be summarized: 1. The mystic, with his
mind free from sensuous and worldly ideas, concentrates his thoughts on some special subject (for instance,
the impermanence of all things). This he thinks out by attention to the facts, and by reasoning. 2. Then
uplifted above attention & reasoning, he experiences joy & ease both of body and mind. 3. Then the bliss
passes away, & he becomes suffused with a sense of ease, and 4. he becomes aware of pure lucidity of
mind & equanimity of heart. The whole really forms one series of mental states, & the stages might have
been fixed at other points in the series. So the Dhamma -- sa'gani makes a second list of five stages, by
calling, in the second jh!na, the fading away of observation one stage, & the giving up of sustained
thinking another stage (Dhs 167 -- 175). And the Vibha'ga calls the first jh!na the pañca'gika -- jh!na
because it, by itself, can be divided into five parts (Vbh 267). The state of mind left after the experience of
the four jh!nas is described as follows at D i.76: "with his heart thus serene, made pure, translucent,
cultured, void of evil, supple, ready to act, firm and imperturbable." It will be seen that there is no
suggestion of trance, but rather of an enhanced vitality. In the descriptions of the crises in the religious
experiences of Christian saints and mystics, expressions similar to those used in the jh!nas are frequent (see