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Dictionary of Pali Proper Names v1.c21: T

Dictionary of Pāli Proper Names v1.c21

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English

T

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Ṭaṅkitamañca.—A place near Gayā. It was the residence of the Yakkha Suciloma and the Buddha once stayed there.¹ The Sutta Nipāta Commentary² explains that Ṭaṅkitamañca was at Gayātittha, and that it was a stone-bed (*pāsāṇamañca*) formed by a stone set on the top of four other stones. The Saṃyutta Commentary³ says it was either a house (*geha*) so-formed, or a long bed made with supports inserted under the legs of the bedstead and placed in the temples of the gods.

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¹ SN. p. 47 f.; S. i. 206.

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² SNA. i. 301.

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³ SA. i. 232 f.

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Th.

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Ṭhakuraka.—The chief of the Āriyakkhattayodhā¹ (*q.v.*).

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¹ Cv. xc. 16, 24, 27.

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Ṭhapana Sutta.—Ten reasons for establishing the Pātimokkha.¹

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¹ A. v. 70 f.

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1. Ṭhana Sutta.—The four kinds of persons in the world—those who live on the fruit of their efforts, not of their deeds; those who live on the fruit of their deeds, not of their efforts; those who do both; those who do neither.¹

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¹ A. ii. 135.

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2. Ṭhāna Sutta.—A man's virtue is to be understood only by association, his integrity by living with him, his courage by watching him in time of distress, his wisdom by conversing with him.¹ 3. Thāna Sutta.—Five things that make parents desire a son—he will help them, he will do his duty by them, he will keep up tradition, worthily possess his heritage and give merit to them when they are dead.¹

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¹ A. ii. 187 ff.

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¹ A. iii. 43.

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4. Thāna Sutta.—The five unattainable states—ageing which brings no decay, sickening no disease, dying no death, wasting no destruction, ending no end.¹

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¹ A. iii. 54 f.

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5. Thāna Sutta.—Four occasions that exist—when action is unpleasant and unprofitable to the doer, when it is unpleasant but profitable, when it is pleasant but unprofitable, when it is both pleasant and profitable.¹

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¹ A. ii. 118 f.

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6. Thāna Sutta.—Five things which should often be contemplated by everyone—the possibility of old age, disease, death, separation from what is near and dear, and the fact that one is the result of one's own deeds—and the purposes of such contemplation.¹

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¹ A. iii. 71 ff.

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7. Thāna Sutta.—The special attainments of the inhabitants of Uttarakuru, Jambudīpa and Tāvatimsa respectively.¹

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¹ A. v. 396.

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8. Thāna Sutta.—Five conditions hard to be won by a woman who has won no merit—birth in a desirable family, marriage to a desirable person, having no other wife as rival, giving birth to a son and ability to retain the husband's affection.¹

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¹ S. iv. 249.

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9. Thāna Sutta.—The conditions that promote lust, malevolence, sloth, torpor, excitement and flurry, doubt and wavering, and the seven *bojjhangas*.¹

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¹ S. v. 84 f.

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10. Thāna Sutta.—The Buddha knows how things are caused and occasioned, and the fruits of actions.¹

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¹ S. v. 304.

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**Thānakonkana.**—A garden in Ceylon, laid out by **Parakkamabāhu I.**¹

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¹ Cv. lxxix. 11.

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**Thitañjaliya.**—An arahant thera. In the time of Tissa Buddha he was a hunter, and, having seen the Buddha, worshipped him. The hunter was almost immediately afterwards killed by lightning, and at the moment of death clasped his hands once more in honour of the Buddha. Fifty-four kappas ago he was a king named **Migaketu.**¹

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¹ Ap. i. 123.

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1. **Thiti Sutta.**—The four kinds of people who practise meditation—those skilled in concentration but not in steadfastness, those in steadfastness but not in concentration, those in neither, those in both.¹

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¹ S. iii. 264.

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2. **Thiti Sutta.**—When the Buddha has passed away, the Doctrine will last if people cultivate the four *satipaṭṭhānas*, not if they do not.¹

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¹ S. v. 172.

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3. **Thiti Sutta.**—The Buddha praises not steadfastness in good actions, but growth in respect of them. In this sutta the Buddha explains by means of similes how this is done.¹

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¹ A. v. 96 f.

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4. **Thiti Sutta.**—The seven stations of consciousness (*viññāṇaṭṭhiti*).¹

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¹ A. iv. 39 f.

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T.

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**Takka Jātaka** (No. 63).—Once the Bodhisatta was an ascetic on the banks of the Ganges, from which he rescued **Duṭṭhakumārī**, daughter of the seṭṭhi of Benares, who had been thrown into the flood during a storm by her long-suffering servants. The ascetic succumbed to the wiles of Duṭṭhakumārī and took up his abode with her in a village, where they earned their living by selling *takka* (curds or dates). He therefore came to be called **Takkapaṇḍita.** One day the village was looted by robbers, and they carried the woman away together with their booty. Living happily with the robber chief, she feared that her former husband might come to claim her; she therefore sent for him with sweet words, planning to have him killed.

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While being beaten by the robber-chief, Takkapaṇḍita kept repeating, “Ungrateful wretches,” and, on being asked the reason, related the story. The robber thereupon killed the woman.

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Ānanda is identified with the robber-chief.

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The story was related to a passion-tossed monk.¹ The Jātaka is sometimes referred to² as the Takkāriya Jātaka.

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¹ J. i. 295-99.

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² E.g., J. v. 446 (16).

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Takkapaṇḍita.—The name given to the Bodhisatta in the Takka Jātaka (q.v.).

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Takkambila.—A *pāsāda* attached to a vihāra in Rohaṇa. It was repaired by Dappula, who also installed monks there.¹

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¹ Cv. xlv. 56.

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Takkarā.—A city in the time of Sumana Buddha.¹

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¹ ThagA. i. 303; Ap. ii. 416.

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Takkaru Jātaka.—See Kakkaru Jātaka.

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Takkala Jātaka (No. 446).—Once in a village lived a man called Vasiṭṭhaka, an only son, who looked after his father with great devotion, until the latter, much against the wishes of his son, found a wife for him. A son was born to the pair and, when seven years old, he overheard his mother planning to have the old man taken by a ruse to the cemetery and there killed and buried in a pit. The next morning, when his father set out in a cart for the cemetery, the child insisted on accompanying him. Having watched his father dig a pit, he asked what it was for, and was told that the useless old man was a burden to keep and that the pit was for him. The boy was silent, and when his father stopped to have a rest, he took up the spade and began to dig another hole. On being asked the reason, he said it was for his father when he should be too old to be supported. This remark opened Vasiṭṭhaka’s eyes; he returned home and drove away his wife. He afterwards took her back on her promising to give up her treacherous ways.

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The story was related to a man who had looked after his father; but the wife, whom he took at his father’s wish, wanted to get rid of the old man, and suggested the idea to her husband. But his answer was that if she found the house inconvenient she could go elsewhere. The Buddha said that the characters of both stories were identical, and that he himself was the lad of the atītavatthu.¹

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¹ J. iv. 43-50.

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Takkasilā.—The capital of Gandhāra. It is frequently mentioned as a centre of education, especially in the Jātakas. It is significant that it is never mentioned in the suttas, though, according to numerous Jātaka stories, it was a great centre of learning from pre-Buddhistic times. The Commentaries mention that in the Buddha’s day, also, princes and other eminent men received their training at Takkasilā. Pasenadi, king of Kosala, Mahāli, chief of the Licchavis, and Bandhula, prince of the Mallas, were classmates in the university of Takkasilā.¹ Among others described as being students of Takkasilā are Jīvaka, Aṅgulimāla, Dhammapāla of Avanti, Kaṇhadinna, Bhāradvāja and Yasadatta (q.v.).

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¹ DhA. i. 337.

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From Benares to Takkasilā was a distance of two thousand yojanas,² though we are told that sometimes the journey was accomplished in one day.³ The road passed through thick jungle infested by robbers.⁴ Takkasilā was, however, a great centre of trade; people flocked to it from various parts of the country,⁵ not only from Benares, but also from Sāvatthi, from which city the road lay through Soreyya.⁶ In ancient times students came to the university from Lāḷa (J. i. 447), from the Kuru country (DhA. iv. 88), from Magadha (J. v. 161), and from the Sivi country (J. v. 210).

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² J. i. 395.

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³ J. ii. 47.

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⁴ DhA. iv. 66.

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⁵ DhA. i. 326.

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⁶ MNid. i. 154.

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The students in the university studied the three Vedas and the eighteen sciences (vijjā),⁷ which evidently included the science of archery,⁸ the art of swordmanship,⁹ and elephant-craft (hatthi-sutta).¹⁰ Mention is also made of the study of magic, such as the Ālambanamanta, for charming snakes,¹¹ and the Nidhiuddharaṇamanta, for recovering buried treasure.¹² The students were also taught the science of ritual (manta)¹³; but in this branch of learning Benares seems to have had a greater reputation, for we find students being sent there from Takkasilā in order to learn the mantas.¹⁴

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⁷ J. i. 159.

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⁸ J. i. 356; DhA. iv. 66; also medicine and surgery (Vin. i. 269 f.)

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⁹ J. v. 128.

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¹⁰ J. ii. 47.

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¹¹ J. iv. 457.

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¹² J. iii. 116.

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¹³ J. ii. 200.

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¹⁴ DhA. iii. 445.

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The students generally paid a fee to the teacher on admission, the usual amount being one thousand gold pieces. They waited on the teacher by day and were taught by him at night. The paying students were entitled to various privileges, and lived with the teacher as members of his family, enjoying his constant company. The students seem mostly to have done their own domestic work, leading a co-operate life, gathering their own firewood and cooking their meals, though mention is made of servants, both male and female, helping in the various tasks.¹⁵

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¹⁵ J. i. 319.

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Only brāhmaṇas and khattiyas appear to have been eligible for admission to Takkasilā.¹⁶

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¹⁶ J. iv. 391.

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Discipline was evidently very rigorous, a breach of the rules being severely punished, irrespective of the status of the pupil, who was sometimes flogged on the back with a bamboo stick.¹⁷ Often the most promising students were given the daughters of the teachers in marriage as a mark of very special favour.¹⁸ Sometimes the teacher and his pupils were invited to a meal at the house of a chief man of the city.¹⁹ The principal teacher was called Disāpāmokkhācariya; under him were assistants, usually chosen from among his students, who were called piṭṭhācariyā.²⁰

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¹⁷ J. ii. 277 f.

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¹⁸ E.g., DhA. iv. 66. Elsewhere (J. vi. 347) it is stated that the teacher's daughter was given to the eldest pupil.

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¹⁹ J. iv. 391.

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²⁰ E.g., J. ii. 100.

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Takkasilā, being the capital of Gandhāra, was probably also the seat of government. Bimbisāra's contemporary in Gandhāra was Pukkusāti.²¹ Mention is made in the Jātakas of a Takkasilā-rājā.²² According to the Kumbhakāra Jātaka (q.v.), Takkasilā was the capital of Naggaji. The Dīpavaṃsa²³ records that twelve kings, descendants of Dīpaṅkara, ruled in succession at Takkasilā.

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²¹ J. i. 399; ii. 218.

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²² AA. i. 153; MA. i. 335; ii. 979, 987 f.

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²³ iii. 31.

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It is said in the Divyāvadāna²⁴ that Bindusāra's empire included Takkasilā. There was once a rebellion there and Asoka was sent to quell it. From the minor Rock Edict II. of Asoka it would appear that Takkasilā was the headquarters of a provincial government at Gandhāra, placed under a Kumāra or Viceroy. A rebellion broke out there again in the time of Asoka, who sent his son Kuṇāla to settle it.

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²⁴ p. 371.

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Takkasilā is identified with the Greek Taxila, in Rawalpindi in the Punjab.

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Takkasilā Jātaka.—Apparently another name¹ for the Telapatta Jātaka (q.v.).

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¹ See J. i. 970; DhA. iv. 83.

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Takkārika.—See Takkāriya.

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Takkāriya.—The Bodhisatta as chaplain to the king of Benares. See Takkāriya Jātaka.

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**Takkāriya Jātaka** (*v.l.* **Takkārika**) (No. 481).—Brahmadatta had, as chaplain, a tawny-brown brahmin who was toothless, and whose wife had a paramour possessed of the same attributes. Wishing for the death of the latter, the chaplain asked the king to build anew the southern gate of his city, and declared that on the day the gate was set up a tawny-brown brahmin should be killed and sacrificed to the guardian spirits. The king agreed, but the chaplain, unable to restrain his wife’s conduct, told her about it. The news spread abroad, and all tawny-brown brahmins fled from the city, leaving, on the auspicious day, only the chaplain. The people demanded that he should be slain to avert ill-luck, and that his pupil, **Takkāriya** (the Bodhisatta), should be appointed in his place. The chaplain confessed his plan to Takkāriya, who thereupon related several stories showing how “silence is golden.” In the end Takkāriya allowed the chaplain to flee from the city, and had the corpse of a goat buried under the city gates in the dead of night.¹

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¹ J. iv. 242 ff.

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The story was related in reference to **Kokālika**, who came to grief by abusing the Chief Disciples. See **Kokālika** (2).

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The tawny-brown brahmin is identified with Kokālika.

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The Jātaka seems also to have been called the **Takka Jātaka**² and the **Mahātakkāri Jātaka**.³

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² *E.g.*, J. v. 446.

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³ J. ii. 175.

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**Takkivīmamsi**.—The name of a class of brahmins who might be described as sophists and researchers.¹

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¹ M. ii. 211.

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**Takkola**.—A town mentioned in the Milindapañha¹ as a great centre of trade.

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¹ p. 359.

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**Taṅkuttara**.—A Damiḷa chieftain, ally of **Kulasekhara**.¹

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¹ Cv. lxxvi. 144.

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**Tagara**.—A city in the time of **Dhammadassī** Buddha; it was the capital of King **Sañjaya**.¹

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¹ BuA. p. 183.

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**Tagarasikhī**.—A Pacceka Buddha,¹ third among the five hundred sons of **Padumavatī**, all of whom became Pacceka Buddhas. **Suppabuddha**, a banker of **Rājagaha**, having seen the Pacceka Buddha on his way to a park, spoke insultingly to him, and, as a result, was born as a leper in this birth.²

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¹ M. iii. 69; ApA. i. 106.

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² Ud. v. 3; UdA. 291; DhA. (ii. 36) says Suppabuddha spat on the Pacceka Buddha.

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The Saṃyutta Nikāya³ contains the story of a man who often met Tagarasikhī begging for alms. One day, being attracted by him, he asked his wife to give him a meal and went on his way. His wife prepared excellent food and gave it to Tagarasikhī. The husband met Tagarasikhī on his way back to the town, and seeing the excellence of the food, was displeased with his wife’s generosity, thinking to himself that it were better that slaves and workmen should have eaten the food. As a result, he was born as a very rich seṭṭhi in Sāvatthi, but was never able to enjoy his wealth, and died intestate, all his possessions passing to the royal treasury. The Dhammapada Commentary⁴ calls him Aputtaka. It has been suggested⁵ that the “Tagara” in Tagarasikhī was the name of a place, perhaps the modern Ter.

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³ i. 92 f.; SA. i. 126 f.; also J. iii. 299 f. and MT. 597.

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⁴ iv. 7 f.

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⁵ Bud. India, p. 31.

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Taṅguttavaṅka-pariveṇa.—A monastery, probably in Ceylon; the residence of Raṭṭhapāla, author of the original of the Rasavāhinī.¹

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¹ P.L.C. 224.

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“Taṃ jīvaṃ taṃ sarīraṃ” Sutta.—One of the views which are held in the world, owing to the existence of the khandhas and the clinging to them.¹

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¹ S. iii. 215.

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Tacasāra Jātaka (No. 368).—Once a poor village doctor saw some boys playing near a tree, in the hollow of which lived a snake. Hoping to make some money, he asked one of the boys, who was the Bodhisatta, to put his hand into the hollow of the tree, saying that a hedgehog lived there. The boy did so, but, feeling the snake, with great presence of mind, he seized it firmly by the neck and flung it away from him. The snake fell on the doctor and bit him so severely that he died. The boys were brought before the king and charged, but on hearing the Bodhisatta’s explanation the king released them.

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The story was related to show how the Bodhisatta practised paññāpāramitā. Ānanda is identified with the king.¹

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¹ J. iii. 204 ff.

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Tacchakā.—A class of Nāgas present at the Mahāsamaya.¹

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¹ D. ii. 258.

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**Tacchasūkara Jātaka** (No. 492).—Once a carpenter in a village near Benares picked up a young boar from a pit and took him home and reared him, calling him **Tacchasūkara** (Carpenter's Boar). The boar helped him in his work, fetching his tools and so on. When he grew up to be a big, burly beast, the carpenter let him go free in the forest. There he joined a herd of wild boars which was being harassed by a fierce tiger. Tacchasūkara made all the preparations for a counter-attack, digging pits and training all the members of the herd in their various duties, and their several positions at the time of attack. Under his guidance they succeeded in killing the tiger and greedily devouring the corpse. Tacchasūkara was told that there was a sham ascetic who had helped the tiger to eat the boars. The herd attacked the ascetic, who climbed up a fig-tree, but they uprooted the tree and devoured him. They consecrated Tacchasūkara as their king, making him sit on a fig-tree, and sprinkling water on him from a conch-shell, with its spirals turned right-wise, which the ascetic had used for drinking. Hence arose the custom of seating the king on a chair of fig-wood and sprinkling him with water from a conch-shell at his coronation.

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The story was related in connection with the Thera **Dhanuggahatissa** (*q.v.*). Spies of **Pasenadi** had heard him discuss with the Thera **Datta** the plan of campaign which should be adopted if Pasenadi wished to defeat **Ajātasattu**. This was repeated to Pasenadi, who followed the suggestion and captured Ajātasattu. Dhanuggahatissa is identified with Tacchasūkara.¹

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¹ J. iv. 342 ff.

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**Taṭavāpi**.—A locality near the **Kālavāpi**. There was a fortress there where **Gokaṇṇa** suffered defeat.¹

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¹ Cv. lxx. 165.

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**Taṇḍulanāli Jātaka** (No. 5).—Once the Bodhisatta was appraiser to the king of Benares, with whom he always dealt fairly. The king was greedy, and thinking that his appraiser paid too much for things bought for the palace, he appointed in his place a rustic, whom he happened to see passing. This man fixed prices according to his own fancy. One day a dealer brought five hundred horses from **Uttarāpatha**, and the appraiser valued the whole lot at a single measure of rice. The horse-dealer sought the Bodhisatta's advice, who suggested that the appraiser should be asked to value a measure of rice. The horse-dealer went to the king, and, in the presence of the court, asked the appraiser the value of one measure of rice. The man replied that it was worth all Benares and its suburbs. The ministers laughed, thus putting the king to shame. He dismissed the fool and reinstated the Bodhisatta.

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The story was told in reference to Lāludāyi, who had a dispute with Dabba Mallaputta regarding the distribution of food tickets. The monks thereupon asked Lāludāyi to undertake the task. This he did so badly that great confusion ensued, and the matter was reported to the Buddha, who related the above story to show that in the past, too, his stupidity had deprived others of their profit.

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Lāludāyi is identified with the false appraiser.¹

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¹ J. i. 123-26.

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Taṇḍulapatta.—A village in Rohaṇa.¹

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¹ Cv. lxxiv. 165.

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Taṇḍulapāladvāra.—One of the gates of Rājagaha. Near the gate was the residence of the brahmin Dhānañjāni.¹

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¹ M. ii. 185; MA. ii. 795.

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1. Taṇhakkhaya Sutta.—The Buddha teaches the destruction of craving, and the path thereto.¹

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¹ S. iv. 371.

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2. Taṇhakkhaya Sutta.—Anuruddha tells the monks that the four sati-paṭṭhānas, if cultivated, lead to the destruction of craving.¹

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¹ S. v. 300.

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Taṇhaṅkara.—One of the four Buddhas born in the same kappa as Dīpaṅkara.¹

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¹ J. i. 44; Bu. xxvii. 1.

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Taṇhā.—One of the three daughters of Māra, who tried to tempt the Buddha under the Ajapālanigrodha, soon after the Enlightenment.¹

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¹ SN. p. 163; S. i. 124 f.; J. i. 78, 469; DhA. i. 252; iii. 196, 199.

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Taṇhā Vagga.—The twenty-fourth chapter of the Dhammapada.

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1. Taṇhā Sutta.—On the one hundred and eight thoughts of craving—thirty-six each, of the past, the present, and the future—which, like a net, snares one, clings to one, etc.¹ 2. Taṇhā Sutta.—The four causes of the arising of craving in a monk—robes, food, lodging, success or failure in undertakings.¹

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¹ A. ii. 211 f.

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¹ A. ii. 10.

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3. Taṇhā Sutta.—The nine evil things which have their ultimate origin in *taṇhā*.¹

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¹ A. iv. 400 f.

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4. Taṇhā Sutta.—Both craving and the emancipation therefrom, through knowledge, are nourished and fulfilled by something, and this something may finally be reduced to association with the bad and the good respectively.¹

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¹ A. v. 116 ff.

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5. Taṇhā Sutta.—Preached in answer to a question by a deva. It is craving, above all things, which brings everything beneath its sway.¹

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¹ S. i. 39.

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6. Taṇhā Sutta.—Preached to Rāhula, as question and answer. Craving for objects of sense is fleeting, and leads, therefore, to unhappiness.¹

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¹ S. ii. 248, 251.

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7. Taṇhā Sutta.—Craving for body is impermanent; likewise craving for sounds, scents, savours, etc.¹

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¹ S. iii. 227.

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8. Taṇhā Sutta.—The arising of craving for body and for things is the beginning of decay and death, its cessation, their cessation.¹

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¹ S. iii. 230.

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9. Taṇhā Sutta.—Desire and lust for visible shape, etc.; these are a corruption of the heart.¹

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¹ S. iii. 234.

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10. Taṇhā Sutta.—A discussion between Sāriputta and Jambukhādaka on the three kinds of craving—for sense-delight, for becoming, for not-becoming.¹ 11. Taṇhā Sutta.—The Noble Eightfold Path must be followed in order to get rid of the three kinds of craving.¹

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¹ S. iv. 257.

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¹ S. v. 57 f.

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Taṇhāsaṅkhaya Sutta.—See Cūḷa° and Mahā°.

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Tatojasi.—A messenger of Vessavaṇa.¹

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¹ D. iii. 201.

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Tatola, Tatotalā, Tattalā.—Messengers of Vessavaṇa.¹

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¹ D. iii. 201.

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Tatha.—A Pacceka Buddha.¹

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¹ M. iii. 69; ApA. i. 106.

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1. Tatha Sutta.—There are four things that are true and unalterable—the facts of Dukkha, its arising, its cessation, the path thereto.¹

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¹ S. v. 430.

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2. Tatha Sutta.—The Four Noble Truths. Same as above.¹

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¹ S. v. 435.

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Tathāgata.—An epithet of the Buddha, used by the Buddha in referring to himself. The Commentaries¹ give eight (sometimes expanded to sixteen) explanations of the word, which shows that there was probably no fixed tradition on the point. The explanations indicate that the name can be used for any arahant, and not necessarily only for a Buddha. The term was evidently pre-Buddhistic, though it has not yet been found in any pre-Buddhistic work.

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¹ DA. i. 59-67; AA. i. 58-63; MA. 39-43; UdA. 128 ff., etc.

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Tathāgata Suttā.—A group of suttas in which the simile of the Tathāgata, being the chief of all creatures, is repeated.¹

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¹ S. v. 41 ff.; repeated at v. 135.

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“Tathāgatena-vutta” Sutta.—Another record¹ of the first sermon preached by the Buddha, more commonly known as the Dhammacakkappavattana Sutta (q.v.). At the conclusion of the sutta, news of the establishment of the kingdom of the Dhamma was proclaimed throughout the Cakkavāḷa. Koṇḍañña alone, of the Pañcavaggiyas, understood the significance of the teaching, and became known as Aññāta-Koṇḍañña.² This sutta is followed by a repetition of itself, but with the words "Tathāgatas" (plural) substituted for "Tathāgata."³

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¹ See Vin. i. 10 ff.

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² S. v. 420 ff.; Vin. i. 10 ff.

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³ S. v. 424 f.

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Tadaṅga Sutta.—Kāḷudāyi asks Ānanda, at the Ghositārāma, what is meant by Tadaṅganibbāna, and Ānanda answers.¹

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¹ A. iv. 454.

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Tadadhimutta.—A Pacceka Buddha.¹

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¹ M. iii. 70; ApA. i. 107.

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Taddhigāma.—A chieftain of Rohaṇa, subdued by Parakkamabāhu I. He held the title of Laṅkāpura.¹

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¹ Cv. lxxv. 180.

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Tanagaluka.—A village in Rohaṇa.¹

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¹ Cv. lxxv. 165.

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Tanaveḷi-vihāra.—A vihāra erected in Bījagāma by King Mahallaka-Nāga.¹ *v.l.* Cāṇavela.

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¹ Mhv. xxxv. 125.

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Tanasīva.—A landowner of Mātuvelaṅga and a supporter of Kupikkala-Mahātissa Thera. When Vaṭṭagāmaṇi, the king, was in hiding, the thera entrusted him to the care of Tanasīva, who, for fourteen years, looked after him, his queen, Anulādevī, and his two sons. Then, as the result of a dispute between Anulā and Tanasīva's wife, Vaṭṭagāmaṇi shot him dead.¹

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¹ Mhv. xxxiii. 52-65.

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Tantavāyikacāṭikā.—A village assigned by Potthakuṭṭha to the padhānaghara at Māṭambiya.¹

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¹ Cv. xlvi. 20.

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Tannarugāma.—A village near Pulatthipura, the scene of several conflicts between the forces of Parakkamabāhu I. and those of his enemies.¹

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