Dictionary of Pali Proper Names v1.c20: Ñ

Dictionary of Pāli Proper Names v1.c20

Language: English

Ñ

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Ñāṇakathā.—The first chapter of the Mahāvagga of the Paṭisambhidāmagga.¹

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Ñāṇagambhira.—A monk of Pagan, author of the Tathāgatuppatti.¹

Ñāṇathavika.—An arahant. One hundred thousand kappas ago he was a hermit, and, seeing the Buddha (Padumuttara), worshipped him with reverence and sang his praises.¹ He is probably identical with Yasadatta Thera.²

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¹ Ap. ii. 392 f.

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² ThagA. i. 428.

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Ñāṇathomana.—See Ñāṇasaññaka.

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Ñāṇadhara (Ñāṇavara).—A king of sixty-one kappas ago, a previous birth of Tiraṃsiya.¹

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¹ Ap. i. 257.

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Ñāṇapāla.—A leader of the fraternity of monks in Anurādhapura in the time of Parakkamabāhu I.¹

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¹ Cv. lxxviii. 8.

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Ñāṇavara.—An author of Pagan. He wrote several works in Pāli, including the Rājādhirājānamattappakāsinī. He was tutor to the king Mahārājādhipati. He translated the Abhidhānappadīpikā into Burmese.¹

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¹ Bode: *op. cit.*, 66 f.

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Ñāṇavilāsa.—A monk of Laos who wrote the Saṅkhyāpakāsaka.¹

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¹ Bode: *op. cit.*, 47.

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1. Ñāṇasaññaka Thera.—An arahant. In a past life he met Siddhattha Buddha and paid him homage. Seventy-three kappas ago he became king sixteen times.¹ He is probably identical with Subāhu.²

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¹ Ap. i. 140 f.

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² ThagA. i. 124.

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2. Ñāṇasaññaka Thera.—An arahant. Ninety-one kappas ago he saw a coco-palm and, with his mind fixed on the Buddha, thought of the Buddha’s praises. Seventy-three kappas ago he was a king named Puḷinapupphiya.¹ He is probably identical with Piyañjaha.² *v.l.* Ñāṇathomana.

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¹ Ap. i. 161 f.

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² ThagA. i. 169.

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Ñānasāgara.—A monk of Pagan, author of the Liṅgatthavivaraṇappakāsana.¹

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¹ Gv. 63, 67; Bode: *op. cit.*, 22.

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Ñāṇabhivamsa.—A leader of the Pārupaṇas in their controversy with the Ekamsikas in Burma.¹ He wrote several ṭīkās and a Burmese translation of the Jātakas and the Rājādhirājavilāsinī.²

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¹ Bode: *op. cit.*, 76.

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² Ibid., 78; Svd. vs. 1215.

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Ñāṇalaṅkāra.—A Burmese monk, author of the Padavibhāga.¹

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¹ Bode: *op. cit.*, 77.

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Ñāṇodaya.—The first work written by Buddhaghosa while he was yet in India.¹ It was probably on some philosophical subject.

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¹ Cv. xxxvii. 225.

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Ñātaka Sutta.—If a well-known monk encourages others to act and speak contrary to the ordinances of the Dhamma and to have ideas contrary to them, he lives to the harm of a large number of people.¹

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¹ A. i. 106.

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Ñātika (*v.l.* Nāḍika, Nātika).—A locality in the Vajji country on the highway between Koṭigāma and Vesāli. The Buddha first went there in the course of one of his tours, and the inhabitants, being greatly attracted by him, built for him a residence in brick, the Giñjakāvasatha (*q.v.*), which, in course of time, became a great vihāra.¹ The Buddha, subsequently, seems to have stayed several times in Ñātika. According to the Cūḷagosiṅga Sutta² he stayed there soon after the schism of the Kosambī monks and sought the Gosiṅgasālavana, evidently in the neighbourhood where Anuruddha, Nandiya and Kimbila were in residence. The Buddha also visited Ñātika on his last journey, while on his way to Kusināra, and was staying there on the day that he accepted Ambapālī’s hospitality and her gift of the Ambapāliambavana.³ It was evidently during this stay that Ānanda questioned the Buddha as to the lot of various pious inhabitants of Ñātika who had been zealous followers of the Buddha’s teaching. Among them several are mentioned by name—the monk Sāḷha, the nun Nandā, Sudatta, Kakudha, Kāliṅga, Nikaṭa, Kaṭissabha, Tuṭṭha, Santuṭṭha, Bhadda, Subhadda and the upāsikā Sugatā. The Buddha tells Ānanda of their destiny, and informs him that more than ninety people of Ñātika had become Sakadāgāmins and more than five hundred Sotāpannas. He then proceeds to proclaim the discourse which has become famous as the Dhammādāsa.⁴ The Janavasabha Sutta,⁵ which was also preached at Ñātika, is evidently based on this incident and is probably an elaboration of the same. The Saṃyutta Nikāya and the Aṅguttara Nikāya record other suttas on different topics preached at Ñātika.⁶ Mention is also made of discussions between the Buddha and Kaccāyana⁷ and Sandha,⁸ and also of a discussion between Sabhiya Kaccāyana and Vacchagotta.⁹

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¹ MA. i. 424.

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² M. i. 205; but according to Vin. (ii. 350 f.), which relates this incident, they were in Pācīnavamsadāya and the Buddha went there from Bālakaloṇakārāma.

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³ Vin. i. 232 f.

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⁴ D. ii. 91 ff.; S. v. 356 ff., also records what is evidently the same incident. Two additional names, Asoka and Asoki, occur in the Saṃyutta passage.

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⁵ D. ii. 200 f.

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⁶ See s.v. Giñjakāvasatha Sutta and also Ñātika Sutta; also S. iv. 90; A. iii. 303 f., 306 f., A. iv. 316 f. and 320 f.

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⁷ S. ii. 153.

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⁸ A. v. 322 f.

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⁹ S. iv. 401 f.

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The books spells the name of the village in two ways: Ñātika and Nādika. This doubt as to the spelling seems to have existed from quite early times, as the apparent confusion of the etymology leads us to believe. In the Saṃyutta Commentary,¹⁰ Buddhaghosa says “Ñātiketi dvinnam ñātakānaṃ gāme.” In the Dīgha Commentary,¹¹ however, he says “Nādikā ti etaṃ taḷākaṃ nissāya dvinnam cullapitu-mahāpitupuṭṭānaṃ dve gāmā. Nādike ti ekasmim ñātigāme.” These explanations seem to support both spellings—Ñātika and Nādika—Ñātika because it was a “ñātigāma” and Nādika because it was near the pond Nādikā.¹² Rhys Davids¹³ thinks that Nādikā (pl.) was a clan-name and Nādika the name of the clan’s village. Woodward¹⁴ also supports the reading Nādika, and suggests that the name is connected with nadī, and refers to Walters’ Chwang (ii. 86), where reference is made to Ñātaka on the Ganges between Vesāli and Patna.

Linked texts (7)

Aṅguttaranikāya — Pāli
Dīghanikāya — Pāli
Majjhimanikāya — Pāli
Apadāna — Pāli
Paṭisambhidāmagga — Pāli
Vinayapiṭaka — Pāli
Saṃyuttanikāya — Pāli