English
And this root, upon entering the tanādi group, generates forms like "jāgaroti" and "paṭijāgaroti". Īra: in the sense of speaking, moving, and trembling. It moves. Moved. Moved. Wind. The Dhamma spoken by the Conqueror. Even when the wind is stirred, they become agitated. There, 'samīraṇa' means wind. For it moves, it blows, and it makes tree branches, leaves, etc., tremble well, thus it is called 'samīraṇa'. Hare: in the sense of shame. This is a root ending in 'e' whose 'e' is not lost, like the root 'gile' in the sense of 'destroying drink'. He is ashamed. Shame. I am distressed, I am ashamed. Here, 'harāyati' means he is ashamed, it means he feels shame. Para: in the sense of protecting and fulfilling. Its forms are "parati, paramo", like the forms "narati, naro" for the root 'nara' in the sense of 'leading'. There, 'parati' means he protects, or he fulfills. This word is stated in the active voice. For in the causative, forms like "pāreti, pārayati" occur. 'Paramo' means protector or fulfiller. And here, the word "pāramī" is a proof of this meaning. Thus, 'pāramī' means he protects, and he fulfills, thus 'paramo', the Great Bodhisatta, protector and fulfiller of virtues like giving. This belongs to the 'paramo', or the state of 'paramo', or the action of 'paramo' is 'pāramī', the act of giving and so on. However, the teachers have said: "He who fulfills is 'paramo', the fulfiller and protector of virtues like giving," that should be investigated. Vara: in the sense of choosing. He chooses. Elephant, Varuṇa. Gira: in the sense of swallowing and emitting. Emitting is flowing forth. He swallows, mountain. Here, 'giri' means mountains, which are spoken of by many names such as 'sela' (rock). For it is called 'pabbata' (mountain) because it is composed of joints, i.e., nodes, thus it has nodes. It is called 'giri' because it emits water, and essential medicinal substances, etc., in the manner of Himavā and others. And these are its names – Mountain, immovable, rock, peak, mountain. A mountain, a rock, a peak, these are names for mountains. Among the gods, in power and splendor. He delights. A god, a demon. There, he delights, he rules, he attains divine sovereignty, he shines, therefore he is a god. Or, he has beautiful speech, therefore he is a god, a deity. We will explain the names of the gods in the Divādi group. A demon is one who, like a god, does not delight, does not rule, does not shine, therefore he is a demon. Or, he is an opponent of the gods, like enemies are opponents of friends, therefore he is a demon, a Dānava, who is also called a "former god." Thus, it is said in the Kumbha Jātaka: "Having drunk which, the former gods, being heedless, Fell from heaven for all eternity; Knowing such a useless intoxicant as this, How, great king, could one drink it?" However, in the commentary on the Sagāthāvagga, it is said: "They said, 'We did not drink liquor, we did not drink liquor,' and from then on, they became known as Asuras (demons)." These are their names: Asura, former god, Dānava, enemy of the gods; These are the names of the Asuras, the wise one should declare these. The name Pāka, is the name of one Asura; Some also called it Paṇṇatti, but others called it Garava. Kura, in the sense of sound and abuse. He makes a sound. A curlew, a female curlew. A tortoise, a female tortoise. Khura, in the sense of cutting and scratching. He scratches. A razor. Mura, in the sense of wrapping. He wraps. A demon, a peacock. Ghura, in the sense of excessive sounds. He makes a sound. Terrible. Pura, in the sense of going forward. Going forward means principal going, or going first. He goes forward. A city, a town. He opens. Open this door to the Deathless. He goes taking the opening. There, a city is a royal capital. Thus, "nagaraṃ, puraṃ, purī, rājadhānī" are synonyms. But in phrases like "This person is a cook, the maiden is within the house," a house is called "pura." Because of its importance, it is a city, a royal capital and a house, to be gone to by going forward and forward. Avāpuraṇa means that by which they open, they reveal the door, which is also called a "key" or a "lock." In "Avāpurati" and so on, av a and ā should be seen as prefixes. Phara in spreading. Spreading means pervading or going. It spreads evenly with cold. It spreads for food. Spreading. Gara in rising. He rises. Heavy/Respected. "Garu" refers to parents and other persons worthy of respect. For they rise, they go up, they become prominent, thus they are called "garu." Also, they are called "garu" in the sense of being heavy, like a stone umbrella. The word "garu" is seen in the sense of parents in "Let your honor sit on this seat, for your honor is one of my respected ones." In "Garu of the world of humans and gods," it refers to the teacher of all worlds, the Omniscient One. Also, the word "garu" is seen in other meanings. Having gathered all this, it is said here – In parents and teachers, in what is difficult to bear, and not light; in the great and the exalted, and in those who are discerning, etc.; likewise in specific qualities, the word "garu" occurs. Some teachers, taking "garu" and "garū" in two ways, say that "garu" stands for the meaning of "heavy." But they say "guru" for the meaning of "teacher," but that should not be accepted. For in the Pāli context, the word "garu" alone should be desired for all the aforementioned meanings, due to the appearance of the derived word "gārava" with the lengthening of 'a' to 'ā'. But in the Sanskrit language context, the word "guru" alone should be desired, otherwise the derived word would not appear with the lengthening of 'u'. Mara in giving up life. He dies. To die. Having died. In the causative voice, forms like "a man causes another man to die, causes to kill. A man causes another man to cause another man to die, causes to cause to kill. A man to kill, having killed" and so on are seen. Mortal. Deity. Death, mortality. Maṭṭu. Māra. There, "mattuṃ" means "to die." Thus, in the Alīnasattu Jātaka, the Pāli text "who wishes to die for the release of his father" is seen. "Macco" is a being who has obtained the name "mortal" due to his nature of being subject to death. "Maru" means "deity," being long-lived yet still subject to death. "Maraṇaṃ" means "passing away." Death, the Ender, mortality, hin This time and death and end; Laying down, falling away—these Are indeed names of death. Māra is he who kills the wholesome of beings, Thus Māra, the god of sensual pleasure. These are his names: Māra, Namuci, and Kaṇha, Vasavatti, Pajāpati; Friend of the heedless, Oppressor, Evil one, and Dabbakopi; Kandappa, and Lord of delight, Kāma, and Flower-arrowed. Others speak of other names, but since they are not in accordance with the teaching, they are not shown here. In the commentaries, however, only four names are found: Māra, Namuci, Kaṇha, and Pamattabandhu. And here, Māra, along with the Māra of the devas, refers to the five Māras: the Māra of defilements, the Māra of aggregates, the Māra of volitional formations, the Māra of death, and the Māra of the devas. Dhara, in the sense of standing firm. He stands firm. Bhara, in the sense of nourishing. He nourishes. Filled, husband. Thara, in the sense of spreading. He spreads, he spreads out. A spreading. Dara, in the sense of splitting. He splits the earth. A hoe. Dara, in the sense of burning. The body burns. Burning, fever. Tira, in the sense of going downwards. He goes downwards. An animal, or an animal. Ara, in the sense of going. He goes. Meaning, purpose, season. Here, "atthaṃ" is called Nibbāna. That which goes on, performing its own function, is "utu" (season). Forms of roots ending in 'r'. Root ending in 'l'. Lā, in the sense of taking. He takes. Taking, Garuḷa, Sīhaḷa, Rāhula, wholesome, foolish, old man, old woman. Among these, Garuḷa is so called because he takes, grasps, seizes the heavy, and he is also called "Supaṇṇa", "Dijādhipa", "Nāgāri", "Karoṭī". Sīhaḷa is so called because he takes, grasps, seizes the lion, he is an ancient ancestor. All those born in his lineage are now called Sīhaḷas. But among Rāhula and others, Rāhula is so called because he takes, grasps like Rāhu. Who is he? The venerable Rāhulabhadda, the Buddha's son, who desired training. Indeed, on his birth day, King Suddhodana sent a message to the Bodhisatta, who was playing in the park, saying, "Announce to me the joy of a son!" The Bodhisatta, hearing that, said, "A Rāhu is born, a fetter is born." For the birth of a son is like being seized by Rāhu. The defilement of craving. from the foot like being bound by a strong chain and other fetters, it is difficult to be freed. Therefore, "Rāhu is born, a fetter is born," he said. The king, asking "What did my son say?" and hearing that saying, said, "From now on, my grandson shall be called 'Rāhula'." From then on, the prince was named Rāhula. Indeed, in the Mahāpadānasuttaṭīkā, regarding "Rāhu is born," it is said, "Rāhu means Rāhuggaha (eclipse)." However, that was said with the intention of clarifying the meaning of the word "Rāhula," in terms of its implied sense. For the word "Rāhu" alone does not convey the meaning "Rāhuggaha," but rather it does so by being connected with the word "jāta" (born). Thus, the meaning of the statement "Rāhu is born" uttered by the Bodhisatta is "an eclipse is born." Therefore, it should be understood that King Suddhodana, thinking, "My grandson is to be called Rāhula because he seizes like Rāhu," said, "Let him be Rāhula." Some, however, recite "Rāhulo is born, a fetter is born," and write it in some books. That is not good, because it is inappropriate in meaning and contradicts the commentary. For the name "Rāhula" was not produced first; it was produced only later, having been given by the grandfather. Therefore, it is not proper for the Bodhisatta to have said "Rāhulo is born" at that time. Just as the appellation "Mahārāja"