English
Verb forms ending in BHA. Verbs ending in MA. Mā: in measuring and sounding. Māti. Mātā. Here, mātā means a birth-mother, or a paternal aunt, or a maternal aunt. Mū: in binding. Mavati. But for the Kiyādi group, its form is "munāti." Me: in giving back and taking. Meti, mayati. Medhā. Here, medhā means wisdom. For it quickly measures and holds even subtle meaning and doctrine, hence it is called medhā. Here, "meti" means grasps. Thus it is said in the Aṭṭhasālinī: "Medhā is that which measures, that is, harms defilements like a thunderbolt on a rock, or medhā due to quick grasping and holding." But according to the verb root medha, meaning to meet, the meaning to be taken is that medhā is that which meets with the good doctrines like virtue and concentration, and with prosperity. Here it is said: "The derivation of the word medhā, from two roots, from one root, and even from two meanings, should be known in the teaching of the Sugata." Omā: in power. Power is the state of being capable. This is a root without the augment "a." Omāti, omanti. Here is the Pāli text: "Is the Blessed One, venerable sir, capable by psychic power, with a mind-made body, of approaching the Brahma-world?" Here, "omāti" means is capable, is able. Timu: in wetness. Wetness is the state of being moist. Temati. Tinto, temiyo. Those wishing to moisten, moistened. Here, Temiya is the Bodhisatta, the son of the king of Kasi, so named. He was born moistening the hearts of the king and the great populace, bringing them to a state of wetness, generating coolness, hence he is called "Temiya." Nitami: in weariness. Nitammati. The heart burns, I am weary. Camu, chamu, japu, jhamu, umu, jimu: in eating. Camati. Camū. Camū means an army. Chamati. Jamati. Jhamati. Umati. Jemati. Kamu: in stepping. In throwing. Stepping is going by foot. But this is merely a heading for usage, therefore in phrases like "fire or poison or a weapon does not enter his body," the meaning of non-stepping should also be taken. He goes. He walks, he goes beyond. He advances. He retreats. He departs. He strives. He steps out. He goes out. He enters, he goes together. Entering, going together. Transition, entering. Going. Walking. Transgression, passing beyond. Advance. Retreat. Departure. Stepping out, prowess. Going out. A man who has transgressed. The night has advanced. He goes out. He goes forth, he renounces. In the causative, he causes to go out. Others should also be combined. But since this root, having reached the Curādi group, operates in the meanings of "wishing" and "desiring," therefore, having made those meanings specific with prefixes, we will not state the meaning of the word "abhikkanta" here, but will explain it later in the Curādi group itself. Yamu in ceasing. Ceasing is desisting. Yamabhi. Yama. "Others do not know, we here shall cease" is the example here. There, "yamāmase" means we shall cease, we shall perish, we shall die. Nama in a loud sound. A loud sound is a raised sound. It sounds. Ama, dama, hamma, mima, chama in going. He goes. He goes. He goes. He goes. He goes. Earth. Chamā means earth. The word "chamā" should be understood as feminine, as in the usage "I will not teach the Dhamma to one sitting on a seat while I am sitting on the ground, if he is not ill" and "I roll on the ground like a water-creature in the heat." And it should be combined with seven or eight cases and in two numbers. They go, they walk on this, therefore chamā (earth). Dhama in sound and fire-joining. The root "dhama" operates in sound and in joining fire with mouth-breath. There, in the first meaning, in usage: "He blows a conch. A conch-blower. He beats a drum. A drum-beater. Blow, blow, do not over-blow." In the second meaning: "He blows fire. He arouses himself, blowing a small fire." i-bhāma. To shine, to be angry. It shines. To bow, to bend. It bows. Homage. Bowed, bowing. Bending. Bowing. Bowing. Bowed. Bowing. Bowed. To bow. Having bowed. Having bowed. In the causative, forms like “causes to bow, causes to bend. Having caused to bow” occur. Here, words like “bows, having bowed” are to be seen in the sense of bowing and veneration, while words like “homage, having bowed” are only in the sense of veneration. Here is merely an illustrative sentence construction: A tree, heavy with the burden of fruit, bows and breaks; An old man, worn out by old age, bows and walks; A faithful person bows to the Buddha and walks; Homage to the Buddha, having bowed to the Teacher, he went; Here, the word “namo” is also found in indeclinables. Therefore, the forms of the personal pronouns appear unchanged: “Homage to you, O King of Devas. Having paid homage to the great sage.” This should also be combined with prefixes: “bows down, prostration, rises up, rising” and so on. To endure. It endures. Patience. Enduring, endurance, thus in the abstract. But in the agent, usages like “enduring. Having endured. He is enduring of cold and heat” occur. To be unseen. It is unseen, the fire is extinguished. To serve. It serves. Restraint. Yama, the King of Death. To make a sound. It makes a sound. To delay, to hesitate. It delays. It hesitates. To strive. It strives. Striving. To go. It goes. A goer. Gone. Going. Going. In the causative, forms like “causes to go, causes to go, causes to go” occur. To play, to delight. It delights. It refrains. It completely refrains. It ceases. Cessation. Refraining. Complete refraining. Ceasing. Abstinence. Refraining. Delight. Delighting. Delighted. Refrained, completely refrained. Ceased, cessation. A pleasure garden. To vomit. It vomits. Vomiting. An anthill. Fie on that poison, vomited, for the sake of which I live; I will re-vomit what is vomited, death is better for me than life. There, an anthill It vomits earth, therefore it is 'vomited-earth'. It vomits its dwelling, it is bound by vomited moisture, therefore it is an anthill. For it vomits various creatures like snakes, mongooses, rats, lizards, etc., therefore it is an anthill. It is vomited by termites, therefore it is an anthill. Having vomited by termites, with dust-powder thrown up by their mouth-snouts, it is raised up to the height of a waist, or even to the height of a man, therefore it is an anthill. Because it is bound by the vomited saliva-moisture of termites, even when the gods rain for seven weeks, it does not scatter. Even in the dry season, taking a handful of earth from it, when pressed with the hand, only moisture comes out. Thus, it is bound by vomited moisture, therefore it is an anthill. Here, however, words like "Bhagavā," "Himavā," etc., should not be derived merely from the meaning of 'vomited' (vanta), but also from the root 'vam' (to vomit). Therefore, the author of the Visuddhimagga said: "Because in the three existences, the going, which is craving, has been vomited by him, therefore, when it should be said 'bhavesu vantagamano' (one who has vomited going in existences), taking the 'bha' from 'bhava' (existence), the 'ga' from 'gamana' (going), and the 'va' (lengthened) from 'vanta' (vomited), he is called 'Bhagavā'. Just as in the world, when it should be said 'mehanassa khassa mālā' (garland for the penis's opening), it is called 'mekhalā' (girdle)." By saying this, the derivation of the word according to etymological principles has been shown. Here, it might be said: "This illustration is uneven, because in 'mehanassa khassa mālā' (mekhalā), the taking of the letters 'me', 'kha', 'lā' in order is seen, but in 'bhavesu vantagamano' (Bhagavā), the taking of the letters 'bha', 'va', 'ga' in order is not seen." True. Here, however, even though it should be said "bhavesu gamanavanto" (one who has going in existences) with the quality-word placed after, like in "aggāhito" (one who has taken fire) or "vijjācaraṇasampanno" (endowed with knowledge and conduct), not saying it thus, because in grammar, the pre-placement of quality-words is generally desired, and to please the minds of some grammarians and discerning people, in the word "Bhagavā", disregarding the order of letters, and merely for the sake of illustrating the meaning, like "āhitaggi" (one who has placed fire) or "sampannavijjācaraṇo" (one who has attained knowledge and conduct) which have the quality-word placed before, it is said "bhavesu vantagamano" (one who has vomited going in existences). It is said: In such a place, whether it is "āhitaggī" or "aggāhito", or "chinnahattho" or "hatthacchinno", even if the words are arranged differently, there is no impropriety in the meaning, because these words are synonymous with each other. However, in places like "Vedajāto", it should be understood that there is a meaning. Thus, in the Visuddhimagga, the derivation of the word "Bhagavā" is shown through the root "vam" (to vomit/emit), and in its commentary, it is also shown as: "He vomited fortune, therefore Bhagavā. He vomited portions, therefore Bhagavā." The explanation should be understood thus: He vomited, emitted, like a lump of phlegm, without attachment, discarded the fortune, sovereignty, and fame, which are called "bhaga", therefore Bhagavā. Or, "bhā" are the constellations, they go along with, proceed with them, therefore "bhagā" are the worlds that are containers like Sineru, Yugandhara, Uttarakuru, Himavanta, etc., due to their special inherent beauty and stability. The Bhagavā vomited even these, by transcending the abodes of the beings living there, by abandoning the desire and lust connected with them, therefore Bhagavā. Because he abandoned the fortune of a Cakkavatti, fame, sovereignty, and happiness, and the minds of the world, therefore the Sugata is Bhagavā. Similarly, having completely cut off all proliferation, all yokes, all knots, all fetters in the divisions of Dhamma such as aggregates, sense-bases, and elements, and having attained the deathless element, he vomited, emitted, discarded without attachment, did not re-emit, therefore Bhagavā.