Ka

“ Samara, C. 709, a name of Kama, the deity of love; with the Polynesian prefix ka, and suffix an = Kasmaran. Kaso, called in Malay, Glaga, Saccharum glaga; a reed which grows very luxuriantly, and to the height of tenor a dozen feet, forming almost impenetrable bushes. Though a variety of the sugarcane, the Kaso contains no saccharine matter, and is not thicker than a man's finger, Kasa, C. 122, a kind of reed or long grass (Saccharum Spontaneum) . ”

“ It may be thought that even in a story of Old Egypt to represent a “Ka” or “Double” as remaining in active occupation of a throne, while the owner of the said “Double” goes upon a long journey and achieves sundry adventures, is, in fact, to take a liberty with Doubles. Yet I believe that this is scarcely the case. The Ka or Double which Wiedermann aptly calls the “Personality within the Person” appears, according to Egyptian theory, to have had an existence of its own. ”

“ Every sort of kahuna was at bottom and in some regard a priest, his special department being indicated by a qualifying word, as kahuna anaana, sorcerer, kahuna kalai wa’a, canoe-maker.
Kai (pr. kye) —the ocean; salty. I-kai, to the ocean; ma-kai, at the ocean.
Kakaolelo (ka-ká-o-lé-lo) —one skilled in language; a rhetorician; a councilor (p. 98) .
Kamapua’a (Ká-ma-pu-a’a) —literally the hog-child; the mythological swine-god, whose story is connected with that of Pele (p. 231) .
Kanaka, (ka-ná-ka) —a man; a commoner as opposed to the alii. Kanaka (ká-na-ka) , men in general; the human race. ”

“ The ancient Egyptians, for example, conceived the Ka or personality as a thing separable from the person or body, and hence ‘the statue of a human being represented and embodied a human Ka’. Likewise a statue of a god was the dwelling-place of a divine Ka, attracted to it by certain mystical formulae at the time of dedication. ”

“ XXI, 1) ;
(b) ka has invariably the dagger-shaped form which was current up to the end of the 6th century A.D. and was formed by the elongation of the vertical line of the older Maurya form, cf. ka in Tabapanaka [3] , Kuraṅgiye [4] , Sakaputrasa [5] , Cetika [6] ;
(c) kha occurs once only, in Bodhirakhitasa [3] where it resembles the form used in the oldest inscription in Mathurā (Pl. II, Col. XX, 10) ; there is a very slight difference between these two forms, the Eastern variety form as found in the Bodh-Gayā inscription, being slightly longer than that of the Western variety ”

“ Kanaloa (Ká-na-ló-a) —one of the four major gods, represented as of a dark complexion, and of a malignant disposition (p. 24) .
Kane (Ká-ne) —male; a husband; one of the four major gods, represented as being a tall blond and of a benevolent disposition (p. 24) .
Kapa (ká-pa) —the paper-cloth of the Polynesians, made from the fibrous bark of many plants by pounding with wooden beaters while kept moist.
Kapo (Ká-po) —a goddess and patron of the hula, sister of the poison-god, Kalai-pahoa, and said to be mother of Laka (pp. 25, 45) .
Kapu (ká-pu) .—a tabu; a religious prohibition (pp. 30, 57) . ”

“ Creation Myths.
According to the legend of Kumuhonua the creation of the world and of man proceeded in this wise. In the beginning there were four ages or “po.” First: po-loa. Second: po-nui-au-wa-ea. Third: po-kanaka. Fourth: po-hana.
1. During the po-loa there was neither heaven nor earth; there was simply a deep, immeasurable darkness, in which dwelt the god Kane, called “Kane-i-ka-po-loa.” He was a spirit (uhane) without a body.
2. During the po-nui-au-wa-ea or po-nui-aea, the world and man were created by Kane, Ku, and Lono. ”

“ Ka is happiness, aka is misery. He who has neither happiness nor misery is akâka i.e., one who has got all his desires. One who has got all his desires does not only deserve to get the purodâsa offering of the Devas but all other offerings. I do not think it necessary to reproduce the double interpretation by Śridhara of the other Ślokas, which is continued in the same strain.) He has gone away from his Varna, Âsrama and Kula. He is outside all injunctions and duties. He follows his own will. He is void of attributes (Gunas) . How can he deserve to be worshipped? ”

“ Jo ́tikkha, p., name of a householder, son of Subhadda.—119.
Kālā ́ma, p. and skt., (see Alāra) .
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." ”

“ All attitudes appertaining to Sattwa or Rajas, or Tamas, are provoked by Kala, and operate in all creatures. All creatures, mobile and immobile, in heaven, or earth, are influenced by Kala. The whole universe, O serpent, is imbued with this same influence of Kala. All acts in this world and all abstentions, as also all their modifications, are said to be influenced by Kala. Surya, Soma, Vishnu, Water, Wind, the deity of a hundred sacrifices, Fire, Sky, Earth, Mitra and Parjanya, Aditi, and the Vasus, Rivers and Oceans, all existent and non-existent objects, are created and destroyed by Kala. ”

“ When the illustrious slayer of Paka refused to ask for any other boon, Kama with a smile again addressed him, saying, ‘O god of gods, even before this, I had recognised thee, O Lord! O Sakra, it is not proper for me to confer on thee any unprofitable boon, for thou art the very lord of the celestials! On the contrary, being as thou art the Creator and lord of all beings, it is thou that shouldst confer boons on me! If, O god, I give thee this coat of mail and ear-rings, then I am sure to meet with destruction, and thou shalt also undergo ridicule! ”

“ The story of the Sai-no-Kawara, At the roots of the Mountain of Shide; Not of this world is the tale; yet 'tis most pitiful to hear. For together in the Sai-no-Kawara are assembled Children of tender age in multitude, Infants but two or three years old, Infants of four or five, infants of less than ten:
In the Sai-no-Kawara are they gathered together. ”

“ Trees and men do not grow together,” Kaa insisted.
“Twice and thrice have men found their way here,” the White Cobra answered savagely; “but they never spoke till I came upon them groping in the dark, and then they cried only a little time. But ye come with lies, Man and Snake both, and would have me believe the city is not, and that my wardship ends. Little do men change in the years. ”

“ Every trait in Kama was interesting; his gentleness, consistence, patience, and hazardous position between his richer brothers, Páto and Congo, made him, indeed, an object of our care and protection. Nevertheless, poor Kama gave us very little trouble, asked for no presents, being resolved on quieter establishing a position for himself on the other side of the Orange River, or the Keiskama.
May 4th. Every day brings accounts of cattle-stealing about Beaufort, in the more immediate neighbourhood of Graham’s Town, and the outposts nearest to it. ”

“ Kao, who had come to feel that all the world, even the gods, were against him, and little by little he told the story of his father’s life and their deadly enemy, the great Yen Sung. He did not tell of his wife and the great sorrow of his family life, but said [142] his father’s enemy had been the cause of his banishment for life.
The old gentleman said, “My name is Hu. I have been observing you for days though you did not know it, and I was certain that you could not be a guilty man. Have you any family in the north?”
“No,” said the unhappy Kao. “All is lost to me. I am alone in the world.” ”

“ In front of the deity is a Cauac sign, which contains exactly the same cumulus clouds as those in the sign 5 Zac, which belongs to N. Cauac, however, belongs to the south, and therefore corresponds with the north of the second group on page 42. Sign 5, a Kan, corresponds exactly with the same sign in the fifth place of the preceding group.
6. Page 44. B seems to be in a state of collapse. Behind him is a second person, who is either trying to support him or to pull him up by some kind of a sling. I think the second person is E, the grain-deity, if it is not Seler's young god. ”

“ They are a portion of the skandhas—well known in eastern philosophy—which are the aggregates that make up the man. The body includes one set of the skandhas, the astral man another, the kama principle is another set, and still others pertain to other parts. In kama are the really active and important ones which control rebirths and lead to all the varieties of life and circumstance upon each rebirth. ”

“ On the statement about the mountains sending 'down a spirit, Hwang Hsün, a critic of the Sung dynasty, says that it is merely a personification of the poet, to show how high Heaven had a mind to revive the fortunes of Kau, and that we need not trouble ourselves about whether there was such a spirit or not! ”

“ Then said Kai, "Gwrhyr Gwalstawt Ieithoedd, go thou and salute yonder man." "Kai," said he, "I engaged not to go further than thou thyself." "Let us go then together," answered Kai. Said Menw the son of Teirgwaedd, "Fear not to go thither, for I will cast a spell upon the dog, so that he shall injure no one." And they went up to the mound whereon the herdsman was, and they said to him, "How dost thou fare, O herdsman?" "No less fair be it to you than to me." "Truly, art thou the chief?" "There is no hurt to injure me but my own." ”

“ While attempting to lure Siva to sin, he was destroyed by a fiery glance of the goddess’ third eye. Thus in Hindu poetry Kama is known as Ananga, the “bodiless god.” Kama’s wife Rati (voluptuousness) mourned him so greatly that Siva relented, and he was reborn as the child of Krishna and Rukmini. The babe was called Pradyumna (Cupid) . He is represented armed with a bow of sugar-cane; it is strung with bees, and its five arrows are tipped with flowers which overcome the five senses. A fish adorns his flag, and he rides a parrot or sparrow, emblematic of lubricity. ”

“ There are human beings who still believe in a god of war, Kârtikêya, with six faces, riding on a peacock, and holding bow and arrow in his hands; and who invoke a god of success, Gaṇeśa, with four hands and an elephant’s head, sitting on a rat. Nay, it is true that, in the broad daylight of the nineteenth century, the figure of the goddess Kali is carried through the streets of her own city, Calcutta,10 her wild disheveled hair reaching to her feet, with a necklace of human heads, her tongue protruded from her mouth, her girdle stained with blood. ”

“ Kama Loka is that part of the Astral Plane nearest to the material plane, and is very closely connected with the latter. If the soul is filled with hot and earnest desire for earth life, it may proceed no further, but may hasten back to [Pg 123] material embodiment, as we said a moment ago. ”

“ Motoöri says:--
"The term Kami is applied in the first place to the various deities of Heaven and Earth who are mentioned in the ancient records as well as to their spirits (mi-tama) which reside in the shrines where they are worshipped. [Pg 9] Moreover, not only human beings, but birds, beasts, plants and trees, seas and mountains, and all other things whatsoever which deserve to be dreaded and revered for the extraordinary and pre-eminent powers which they possess, are called Kami. They need not be eminent for surpassing nobleness, goodness, or serviceableness alone. ”

“ After physical death, when the entity passes into Kama-Loka, the real struggle is confined to the fifth principle alone, that is, to the seat of consciousness, together with the affinities generated in it during its earthly incarnation. In Kama-Loka, therefore, the fourth principle or Kama-Rupa, which is the Upadhi or seat of all earthly desires and passions, &c., drags towards itself those affinities of the fifth principle which are of a material nature, while the higher aspirations are attracted towards the sixth and the seventh principles. ”

“ Who can go into the fire without burning himself? They would not have done this unless the help of God had protected them. And when their parents saw that they had lived together for many days, and had begotten no children, they thought that they had had no children because they were too young. And after this John Kama said unto his wife, “O my sister, I want to go to the desert of Scete and become a monk, but I will do nothing without thy consent.” And she answered and said unto him, “Do what thou wishest, and may God cause thee to be right, so far as I am concerned.” ”

“ Whether Kami is used of Gods or men, it is in both cases a secondary application of the general meaning "upper." The Gods are Kami because they reside in Heaven (superi, caelicoli, Ὁνρανίωνες, Most High, Father in Heaven) ; men are Kami on account of their higher rank. No doubt both gain prestige by their association under the same title--the Gods by a reflection from the pomp and ceremony which attend on mortal Kami; and men by assimilation with the transcendent power and glory of the great nature-deities. [Pg 8]
Why should height come to be everywhere associated with excellence and rank? ”

“ In the evening I took a walk with Kahala, dressed in a red scarf, and in company with Lugoi, to show my children off in the gardens to my fair friends of yesterday. Everybody was surprised. The Mgemma begged us to sit with him and drink pombe, which he generously supplied to our heart's content; wondered at the beauty of Kahala, wished I would give him a wife like her, and lamented that the king would not allow his to wear such pretty clothes. ”