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so too the Conqueror, having become one Buddha, is a refuge and support for all beings sinking in the ocean of saṃsāra, where no refuge can be found. Thus, he is praised as "eka-dīpaka." "I bow to that Conqueror" is the connection. This is the brief explanation here. The Conqueror, in countless births, in countless existences in saṃsāra, his children and wife, together with his son and wife, even his limbs and life, even his limbs and life-faculty. Or, his body parts such as hands, feet, ears, nose, eyes, and his entire body connected with the life-faculty, out of love for enlightenment, due to his love for enlightenment, which is the knowledge of arahantship and omniscience, with an unattached mind, having a mind not clinging to children, wife, limbs, life, and so on, to those who desired, to those who asked for children, wife, and so on, he gave them away with a mind of renunciation, he gave them away. And the perfection of giving, and beyond that perfection of giving, other perfections such as the perfection of morality, he fulfilled them for the sake of perfect enlightenment. By the power and success of those perfections, he attained the highest state, the supreme state, or the state of the best Buddha, the one island/lamp for all beings, the one refuge. who is a field of battle, a single foundation, who is like a lamp, a single refuge, a single foundation, that Conqueror I salute with the three doors. The description of the twenty-first verse of salutation is concluded. 22. The god of gods, the god beyond gods, who bears a body free from destruction, who shatters Māra, who is unshattered, A lamp, a lamp for those who know, who attained the Bodhi-state, the lord of the Bodhi-leaf, on the excellent couch of victory; For Brahmās and those who have come from Brahmā, an excellent speaker of words, who is free from evil, who has abandoned it, Delighting the world and beyond the world, that Sage, the Sage, I constantly salute. 22. Thus, having saluted the Conqueror with the twenty-first verse, now, desiring to salute the Sage by praising him with ten qualities, beginning with "the god of gods, the god beyond gods," he speaks the verse beginning with "the god of gods, the god beyond gods." This verse, composed with the gaṇas mrā, bha, na, ya, ya, and with caesuras at the third and seventh syllables, and possessing twenty-one syllables, is to be understood as a Saddharā verse with initial and final rhyme. As it is said in the Vuttodaya: "When mrā, bhnā, yo, and yo are present in each line, and it is endowed with caesuras at the third and seventh syllables, it is called Saddharā." Here is the application of this. If in each line there are the mrā gaṇa, the bha and na gaṇas, and the yo gaṇa together with the ya gaṇa, and it is endowed with caesuras at the third and seventh syllables. In this natural meter, this verse is called a Saddharā verse. Here, the word "muni" should be understood as signifying the number seven. It is said to be "endowed with caesuras at the third and seventh syllables" because there are three occurrences of caesuras at the seventh syllable in one line. It is said to have twenty-one syllables. Therein, "the god of gods, the god beyond gods" means the most excellent, the most supreme, the pure god among the conventional gods, such as kings, and the gods by rebirth, such as the Four Great Kings. Here, "devā" refers to conventional gods. They are called kings, queens, and princes among humans because they shine with human lordly wealth. Again, "devā" refers to gods by rebirth. They are called the gods of the Four Great Kings because they shine with divine lordly wealth, they play and sport with sense pleasures, etc., or they dwell among them, by virtue of their ability to conquer... They wish to conquer the thieves, and they act by giving and receiving honors such as sovereignty and wealth, and by giving appropriate instructions. They shine with a radiance attained through an abundance of merit. They go to the desired object without obstruction. And they are capable of accomplishing what they wish; thus, it should be understood as "deva" according to the method found in the Visuddhimagga Mahāṭīkā. "Atideva" means the Bhagavant, who is a pure deva, superior and most excellent among those devas. For he is superior to those conventional and rebirth devas in qualities such as virtue, therefore the Bhagavant is called "atideva," the superior deva. He is the deva superior to devas, most excellent, most supreme, most distinguished, the deva of devas, the atideva, the Muninda who is a pure deva. That deva of devas, the atideva. It is said in the Dhammahadayavibhaṅga: "Devas are of three kinds: conventional devas, rebirth devas, and purity devas. Conventional devas are kings, queens, and princes. Rebirth devas are devas from the Cātumahārājika realm and above. Purity devas are those called Arahants." But the Bhagavant, endowed with unsurpassed playful supernormal powers, with supreme divine, Brahma, and noble abodes, with the accomplishment of the desire to conquer the five kinds of Māra within his own and others' continuums, with an abundance of conduct such as mental sovereignty, faith, wealth, right practice, unwavering confidence, honors, giving, and receiving, and with an abundance of instruction appropriate to the nature of Dhamma, to individuals, and to their dispositions, with a radiance consisting of the light of supreme wisdom, with a movement of the knowledge-body unique to himself, and with an unhindered power in conquering Māra, in omniscience, and in accomplishing the welfare of others— because of this, he is a refuge for the world with its devas, worthy of praise, and worthy of being approached with devotion. He surpasses all those devas in these qualities, and stands as the most excellent, the most supreme deva among them. Thus, he is called "Devādevātideva," and this should be understood according to the method found in the Visuddhimagga Mahāṭīkā. "Nidhanavapudhara" means bearing the last body. Here, the word "nidhana" One who speaks of the end, one whose path is unaccomplished. Or, that by which one puts an end, makes an end, is "nidhana" (end). It destroys, it annihilates, or it becomes the end, the final body is obtained. The root "dhā" with prefix "ni" in the sense of destruction, with suffix "yu". That in which one sows seeds of good and bad is "vapu", the body. The root "vap" in the sense of sowing seeds, with suffix "u". That which is both the end and the body is "nidhanavapu". He who bears that "nidhanavapu" is "nidhanavapudharo", the Lord of Sages. That bearer of the final body. For he, having uprooted all defilements that arise in the beginningless existences of transmigration, with the sword of supreme path-knowledge at the Bodhi-seat, there is no rebirth, no re-arising. Indeed, this state of Buddhahood is the final existence, therefore, especially, the Lord of Sages is praised as the bearer of the final body. This is also said in the Aṅguttara Pāli: "The Buddha is the bearer of the last." "Mārabhaṅga" means the destruction of the five Māras, such as Devaputta Māra. The meaning of the word Māra has already been stated below. He breaks, he broke, he will break the five Māras, thus is "Mārabhaṅga", the Lord of Sages. The root "bhanj" with "Māra" as prefix, in the sense of crushing, with "ta" suffix. For it, "go" is substituted for the end of the root. The "n" becomes a nasal sound. That nasal sound becomes a velar nasal. That destroyer of Māra. "Abhaṅga" means that which is unable to be broken or destroyed by Māra's army. That which is broken is "bhaṅga". Not broken is "abhaṅga". Or, that which is not broken by Māra's army is "abhaṅga". The meaning is, it is not fit to be broken by Māra's army. Or, Māra's army is not capable of breaking, thus "abhaṅga", the Lord of Sages. That unbroken one. "Dīpaṃdīpaṃ pajānanti" - here, the connection is "they illuminate the people". There, "pajānaṃ" refers to beings. They are born, they arise from deeds and defilements, or they are born, they arise in various ways through rebirth and death, thus they are called "pajā" (people/beings). "Dīpanti" refers to the lamp of wisdom. For it, having distinguished wholesome and unwholesome states, illuminates, reveals, shines forth, thus it is called "dīpanti" (illuminator). Or, that which shines, that which illuminates, is "dīpa" (lamp/island). The meaning is, dispelling darkness and revealing light. The root "dīp" in the sense of shining, with suffix "a". Like a lamp, thus d Light, wisdom. Just as a lamp, dispelling darkness, reveals light, so wisdom, having destroyed the darkness of ignorance, reveals the light of Dhamma, it is said. That is a lamp. Again, 'dīpanti' means 'they illuminate, they reveal'. For he who illuminates, who reveals, is called a 'dīpa' (lamp/illuminator). For the Sage-King, by means of his teaching of Dhamma to the beings to be trained, those who come and go for attendance, reveals the lamp of wisdom, which is the knowledge of the four paths, etc., it is said. That is a lamp. In 'Jayavarasayana' means on the supreme Bodhi-throne, which is the place of victory over the five Māras. Where he conquers the five Māras, that is 'jaya' (victory), the Bodhi-tree throne. The root 'ji' in the sense of victory, with 'ṇa' suffix. 'Varitabbo' (to be chosen), 'patthi tabboti' (to be desired), that is 'vara' (excellent), the root 'vara' in the sense of desiring, with 'a' suffix. Or 'vara' means that which wards off, prevents the inferior. The root 'vara' in the sense of warding off, with 'a' suffix. Where it is served, resorted to by the Buddha, that is 'sayana' (couch/seat). The root 'si' in the sense of serving, with 'yu' suffix. An excellent, supreme seat is 'varasayana'; 'jayavarasayana' is indeed 'varasayana' of victory, the Bodhi-tree throne. On that. 'Bodhipattaṃdhipattaṃ' is parsed as 'bodhipattaṃ adhipattaṃ'.