1. Jotipála.-The Bodhisatta born as the son of the chaplain of Brahmadatta, king of Benares. He was a great archer and became an ascetic. He is also referred to as Sarabhanga (J.v.127ff).
For his story see the Sarabhanga Játaka. He is evidently identical with Jotipála of the Indriya Játaka. He belonged to the Kondańńagotta. J.v.140, 141, 142.
2. Jotipála.-The Bodhisatta born as a brahmin of Vehalinga in the time of Kassapa Buddha. Ghatíkára was his friend and invited Jotipála to accompany him to the Buddha, but Jotipála refused to go, saying that a "shaveling recluse" could be of no use to him. But Ghatíkára was very insistent, and one day, after they had bathed together in the river, seized Jotipála by the hair and made a final appeal. This boldness on the part of an inferior (Ghatíkára was a potter) caused Jotipála to realise his extreme earnestness and he agreed to go. After hearing the Buddha preach, Jotipála became a monk (M.ii.46ff; J.i.43; Bu.xxv.10; see also S.i.34f; Mil.221; Mtu.i.319ff).
This insulting remark made by Jotipála regarding Kassapa Buddha led to Gotama, in his last life, having to practise austerities for a longer period than did the other Buddhas (Ap.i.301; UdA.265; ApA.i.95). The memory of what he did as Jotipála was one of the things that made the Buddha smile. DhsA.294, 496.
3. Jotipála.-A brahmin, son of Govinda, chaplain of Disampati. Jotipála was a friend of Disampati's son, Renu, who had six other nobles as companions. On the death of Govinda, Jotipála became chaplain to Disampati. He inspired Renu's six companions to wait on Renu and make him promise to share the kingdom with them when he should come to the throne. This promise Renu kept when he succeeded his father and appointed Jotipála to carry out the division of the kingdom, which the latter duly did. All the kings wished Jotipála to be their chaplain, and he instructed them in the art of government, teaching the mantras also to seven eminent brahmins and to seven hundred young graduates. Jotipála himself came to be known as Mahá Govinda.
After some time, Jotipála took leave of the seven kings, his disciples and his wives, and spent the four months of the rainy season in a retired spot outside the city, developing jhána in order to see Brahmá face to face. At the end of the four months, Brahmá Sanankumára appeared before him and gave him a boon. Jotipála asked to be taught the way to reach the Brahma-world, and, having listened to Sanankumára's exposition, decided to leave the world. The kings and all the others did their best to make him desist from this course, but finding their efforts of no avail they went with him into the homeless life, where all of them profited thereby.
Jotipála was the Bodhisatta (D.ii.232-51; Mtu.i.197ff). He is twice mentioned in the Anguttara Nikáya (A.iii.372; iv.135; AA.ii.679) in a list of ancient teachers with very large followings.
4. Jotipála.-A monk at whose request Buddhaghosa wrote the Sáratthappakásiní and the Manoratthapúraní. He seems to have been a colleague of Buddhaghosa and lived with him in several places, including Kańcípura. Gv.68; SA.iii.235; AA.ii.874.
5. Jotipála.-A thera of Ceylon. He defeated in debate the adherents of the Vetulla school, and one of their angry followers, Dáthápabhuti, raised his hand to strike the Thera. An ulcer immediately appeared on Dáthápabhuti's hand. Aggabodhi I. gave the Elder a dwelling in the vihára (Abhayagiri?) - where the discussion took place - and charged his nephew with his care. The king also built for the Elder the Nílagehapariccheda. Later the Kálinga king came with his family to Ceylon and was ordained under Jotipála. Aggabodhi II. repaired the Thúpáráma at Jotipála's suggestion and deposited therein a relic of the Buddha from the Lohapásáda (Cv.xlii.35, 45, 51, 60).