English
Thus, in the commentary, "vajjanti" is explained as a pure active verb, meaning "they played" (past tense) should be understood as present tense. Therefore, in such places, the substitution of "vajja" for the root "vad" should be understood. "Conch-horns and drums, And many small drums; In the sky v" they sound, having seen a wonder in the sky.” Here, however, “vajjanti” is a causative verb, because it clarifies that. And that, indeed, is established in the form of a causative verb “vādayanti” due to being a matter of euphonic combination. For thus, having established the word-form “vādayanti,” the vowel is dropped before the “y” sound, and the cluster “dy” becomes a double “jj” sound, and the preceding vowel becomes short. Therefore, the commentary says, “vajjanti means vādayanti,” which is a causative explanation. For thus, the meaning to be understood is, “the deities, having seen the wonder of the Twin Miracle of the Blessed One in the sky, sound these conches, drums, and other musical instruments in the air,” which is a causative explanation. Therefore, in such places, “vada” does not become “vajja.” Some here might say, “In ‘they sound in the air, having seen a wonder in the sky,’ even here the word ‘vajjanti’ is a simple active verb, not a causative verb, even when the explanation ‘vajjanti means vādayanti’ is given. For thus, ‘vādayanti’ is a word seen in the scriptures with the same meaning as ‘vadanti,’ as in ‘whoever are attached to views, ‘this alone is true’ — thus they dispute,’ and ‘thus also, having argued, they dispute’ and so on.” That is not so, because of the verb of seeing, “disvā.” For it is not appropriate for conches, drums, and the like to see miracles and so on, due to the absence of a mind that sees. True, nevertheless – “Having seen the children at the roots, the vast trees, though uprooted; Bending down by themselves, approach the children.” As in this example, the word for seeing is indeed appropriate due to being used metaphorically. Therefore, is the explanation “vajjanti means vādayanti” given as a simple active verb? That is not so, because below – “And songs resound, in the sky, in the wind-swept space; They play hide-bound instruments, having seen a wonder in the sky.” In this verse, the explanation of the meaning, “vādayanti means the deities play,” with the remaining part of the text, is given as a causative explanation. Or perhaps they might say, “conches and drums, and also "Many are the wanderers," because it is said in a personal sense, is the word "vajjanti" a passive voice word? That too, no. Because the explanation is not made in a passive sense. But in what sense is it made? This conclusion should be reached here. This decision should be known here. The root "vad" is of two classes: the Bhūvādi class and the Curādi class. Indeed, when it occurs in the Bhūvādi class, generating the primary forms "vadati" and "vajjati", it generates four secondary forms: "vādeti", "vādayati", "vādāpeti", "vādāpayati". But in the Curādi class, generating the primary forms "vādeti" and "vādayati", it generates two secondary forms: "vādāpeti" and "vādāpayati". Therefore, in the Dispensation, pure active voice words like "vādenti" and "vādayanti" are seen. "Vadeyya", "vadeyyuṃ", etc., all should be known. And "Vajjeyya", "vajjeyyuṃ", etc., all should be known in the sense of "vajja" substitution. Or else: vadeyya, vadeyyuṃ, vajjuṃ. Like the word: "Father and mother give to you." And here, the Pāli passage: "Whether they speak to you or not, there is no growth on the nose," is an example. The meaning is: "whether they speak or not." Vadeyyāsi, vajjāsi, vajjesi are primary forms. Having spoken, you should speak reverence. Indeed, you spoke the left root. Vadeyyātha, vajjātha. You all should speak of mother as healthy. Vadeyyāmi, vajjāmi, vadeyyāma, vajjāma. Vadetha, vaderaṃ. Vadetho, vadeyyāvho, vajjāvho. Vadeyyaṃ, vajjaṃ, vadeyyāmhe, vajjāmhe. As before, here too, the elision of a vowel before 'y' should be observed. Other forms also should be examined and taken. Now we will speak of the perfect tense forms, etc. Vada, pāvada, just as babhuva. With the elision of 'd', the form "pāva" also occurs, like the word "paṭipa" in "speak forth, venerable one." Thus, the Pāli passage: "who himself spoke forth," is seen. Here, the prefix "pa" is stated with a long vowel, as in "pāvadati", "pāvacana", etc. And "pāva" is a past tense form. But in the commentary... Even though the teacher knew this was a past tense word, he made an explanation using the present tense, saying "he speaks 'pāva'", because in such instances, due to the reversal of tense, the meaning cannot be expressed otherwise. And Venerable Sāriputta, in the exposition, having inserted the word "who himself speaks of himself," explained the meaning in the present tense: "'ātumā' is said to be 'self'; 'himself speaks of himself' means he himself speaks of himself, saying "I am endowed with virtue" or "I am endowed with vows." Alternatively, this 'pāva' is not produced merely by way of the root 'vad' (to speak), but also by way of the root 'ud' (to sound). For thus, in the usage of the root 'usad' (to sound) with the prefix 'pa-', it is formed by substituting 'o' for 'u', then, when 'a' (in the remote past tense) follows, substituting 'āva' for 'o', and then performing the sandhi operation. Therefore, because the root 'ud' has the same meaning as the root 'vad', and because the form produced from it is similar to the form produced from the root 'vad', it should be understood that he expounded it by way of the root 'vad' as "he himself speaks of himself." Now the broken word-series is joined. Vada, vaduṃ. Vade, vadittha, vadaṃ, vadimha. Vadittha, vadire. Vadittho, vadivho. Vadiṃ, vadimhe. Pāvada, pāva. Pāvadu. Pāvade, pāvadittha. Pāvadaṃ, pāvadimha. Pāvadittha, pāvadire. Pāvadittho, pāvadivho. Pāvadiṃ, pāvadimhe. Similarly, "vajja, vajju," etc., are remote past forms. "Avadā, avadū. Avajjā, avajjū," etc., are imperfect forms. "Avadi, vadi, avaduṃ, vaduṃ, avadiṃsu, vadiṃsu. Avajji, vajji," etc., are aorist forms. "Vadissati, vadissanti. Vajjissati, vajjissanti," etc., are future forms. "Avadissā, vadissā, avajjissā, vajjissā," etc., are conditional forms. All the remaining forms should be expanded as appropriate. And where the root 'vad' is spoken in clear speech, it is also used in the sense of 'sound' in phrases like "vadantaṃ ekapokkharā" (one-mouthed speaking) and "bherivādako" (drum-beater), etc., even in the sense of a prior sound... is to be understood as by way of figurative usage. In the word *vidā* (knowledge). *Ñāṇa* is knowing. *Vidati*. *Veda*. *Vidū*. In the causative, "causes to know." "Causes to know." Having personally realized and experienced, he proclaims. "And they, both gods and humans, feel satisfaction." In these usages, *pavedeti* means to enlighten, to make known, to make manifest. *Veda* means he who knows even subtle matters, thus *veda*, it is a name for wisdom. For in "the wise *Veda*," knowledge is called *veda*. Or *veda* is also the name of the *Veda*ic texts; by merely reciting it, people know the person who possesses it as "this is a brahmin," or by it brahmins know the duties they are to perform, thus *veda*. That *veda* is threefold, by way of the *Ṛgveda*, *Yajurveda*, and *Sāmaveda*. But those of noble intention do not learn the *Atharvaveda* because it involves harming others. Therefore, in the Pāli, it is said, "one who has mastered the three *Vedas*." These same are also called *chanda*, *manta*, and *suti*. In wisdom, in satisfaction, in *veda*, the word *veda* occurs; It is also seen in fire, preceded by the word *jāta*; When *jāta* follows, it is also in a satisfied person; "One who has mastered the *Vedas* in all phenomena," and also in those who are known. *Vidū* means a wise person. For he knows deeds and their results, and phenomena in their divisions of wholesome, etc., as they truly are, thus he is called *vidū*. *Ruda* (to weep, to cry) in the sense of shedding tears, the meaning is to be taken as transitive. He weeps, he cries. Weeping. Crying. Weeping. Weeping. Weeping. Weeping. Weeping. Weeping-faced. Weeping. Weeping. There, what does he weep? He weeps for a dead son or brother. In this regard, there is this Pāli passage: "I do not weep for this, venerable sir, that the Blessed One, venerable sir, speaks to me thus." Here, the meaning is: "That the Blessed One, venerable sir, speaks to me thus, I do not lament, I do not wail, I do not mourn this declaration of the Blessed One." Thus, the meaning is to be understood in a transitive sense, not merely as shedding tears. "Or, mother, they weep for the dead, or for one who is alive but not seen; One who is alive..." Mother, they see; why, mother, do you weep for me? And here is the usage. This is the commentary's statement. This, however, is the subcommentary's statement: "Just as words derived from roots, like 'a awakened man, a awakened lotus pond,' are used in a specific sense, so too, to show that words can be used in a specific sense even when they are not, it says, 'I do not lament, I do not mourn.' The word 'anutthuna' is used in a specific sense in phrases like 'mourn the old.' And here is the usage—by this, it shows that the lamenting and weeping of the verse are intended." In poverty, in a bad state. The meaning "a bad destination, a place of suffering" is used in phrases like "he is reborn in a bad state, a bad destination, a place of ruin, hell." Here, however, without taking this meaning, another meaning should be taken. How is it a bad state? A bad state is a difficult, arduous journey, the acquisition of food and drink. He is poor. Poor man, poor woman, poverty. There, "he is poor" means he obtains everything he desires only by begging from others with difficulty, not without begging. A poor man is a man in a bad state. A poor woman is a woman in a bad state.