English
Here, "avheti" means he clashes, in the sense of making a fuss to show his domain. "When a hundred united ones gathered, the yakkha called without trembling." Here too, "avhāyana" means clashing in the sense of making a fuss. "There they dance and sing, calling out to each other, Like celestial nymphs among the gods, adorned women." Here, "avhāyanti varāvaraṃ" should be understood to mean that they are making a fuss, performing dances and songs, one better than the other. "Pañha" is for questioning. A monk questions his teacher with a question. A question. This passage, however, "he questions, he inquires, 'Venerable Sir, how is this...'" What is the meaning? The word 'pañha' is taken as masculine. Because it is mostly used in the masculine, as in "A question occurs to me, listen to it." But sometimes it is feminine, and sometimes neuter. Thus, the Pāli texts that illustrate this are seen as: "This question was considered by the skillful. Koṇḍañña, answer the questions." Or a gender change should be understood there. 'Pañha' is in the sense of wishing. He wishes. A question. Here, 'pañha' means a meaning wished to be known. This is its derivation: It is wished to be known, it is wished to be understood, therefore it is 'pañha'. Thus it is said, when explaining the meaning of this Nettippakaraṇa Pāli text: "In the question that has been answered," "He wishes to know the meaning." 'Miha' is in the sense of sprinkling. He sprinkles, he urinates. A cloud, urination. There, 'ummihati' means he urinates. 'Megho' means he sprinkles, he moistens the world with rain showers, therefore 'megho', a cloud. 'Mehanaṃ' is the private part of women. 'Daha' is in the sense of burning and holding. Fire burns houses. This man holds this woman as his grandmother, meaning he considers her his grandmother. The intention is that this woman is the grandmother of this man. Here, this Pāli text is: "It is possible, Ambaṭṭha, to hold King Ukkāka as a grandfather." A house burnt by fire, it is burnt, being burnt. When 'da' is replaced by 'ḍā', the form is 'ḍahati'. Uses like "The fool follows the burning, like fire covered by ashes" are examples here. 'Caha' is in the sense of striving. He strives. 'Raha' is in the sense of abandoning. He abandons. Solitude, abandoned. 'Rahi' is in the sense of going. He goes. Solitude, secretly. 'Dahi', 'Bahi' are in the sense of growing. He grows. He grows. 'Bahi' is also in the sense of faith. The 'ca' implies growth. He has faith. 'Tuhi', 'Duhi' are in the sense of hurting. He hurts. He hurts. 'Araha', 'Maha' are in the sense of worshipping. He is worthy. A worthy one, an arahant. He worships. Worship, a festival. A monastery festival. A shrine festival. There, because of being without defilements, because of being exclusively worthy of offerings, because of making the offerings and honors done to him bear great fruit, he is worthy of honor, worthy of worship, therefore he is an arahant. One whose defilements are destroyed. Striving, exertion. He strives. Striving. Striving is called effort. To know, to understand. He knows, he understands. To go, to move. He goes. He moves, a snake. Here, the word 'ahi' (snake), though a derivative, means 'it goes', 'it moves', 'it is able to go', hence 'ahi'. To blame, to quarrel, to reproach. He blames. Blame, he quarrels, quarrel. To excel, to revile, to harm, to give. He excels. He reviles. A boar. Here, 'varāho' is said to mean both a boar and an elephant. Thus, in phrases like "deer and boars" and "like a great boar fed on slops," 'sūkaro' (boar) is called by the name 'varāho'. But in phrases like "of the great boar watching in the rivers, eating lotus roots," 'hatthī' (elephant) is called by the name 'varāho'. For 'mahāvarāhassa' means 'of the great elephant'. To strive, to exert. He strives, he exerts. He carries. A mount. 'Vāhano' is called a horse. For when a task arises in battle or elsewhere, they carry, they strive, they make effort, by means of which it is called 'vāhano'. To burn, to destroy. He burns. To ponder, to think. He ponders, he considers, he removes, he arranges, he rejects. Pondering, considering, arrangement, rejection. Therein, 'ūhati' means he ponders; 'āyūhati' means he strives; 'viyūhati' means he removes dust. Similarly, for 'byūhati'. 'Apohati' means he discards, or else he discriminates. To seize, to grasp. He seizes. Seizing, lunar eclipse, solar eclipse, stellar eclipse. To take, to grasp. He takes, he grasps. I will grasp the offering. Grasping, effort. 'Paggaho' means a bowl. 'Paggāho' means effort. To endure, to bear. Endurance is patience. He endures. Enduring, unable to endure, unbearable. To grow, to appear. He grows. A tree. To measure. He measures. To conceal, to cover. He conceals, he hides. A cave, a hidden one. To obtain, to reach. He obtains. A water-carrier. To fill, to milk. He milks, he milks. A cow being milked. To accumulate, to grow. He accumulates. A body. A body means a physical form. To taste, to lick. He licks, he licks. To be licked. Here this. "The dogs licked his feet." This meaning is: The dogs licked the soles of this boy's feet with their tongues. Oha: abandoning. He abandons. He abandons all that is unbeneficial. Abandonment. Brahma: rising. It rises. Rising. Daha, thaha: meaning harm. He harms. He harms. Brūha: increasing. He who increases higher and higher is Brahmā. In the causative, the usage is "it is proper to cultivate seclusion." Brahmā: one who is increased by various special qualities is Brahmā. Brahmā is also said of Mahābrahmā, the Tathāgata, a brāhmaṇa, parents, and the best. Indeed, in phrases like "a thousand Brahmās, two thousand Brahmās," Mahābrahmā is called "Brahmā." Here, in "Monks, 'Brahmā' is indeed a designation for the Tathāgata," it refers to the Tathāgata. "The Buddha, dispeller of darkness, all-seeing, Gone to the world's end, transcending all becoming; Without defilements, abandoned all suffering, Called Truth, O Brahmā, is worshipped by me." Here, it refers to a brāhmaṇa. Here, in "'Brahmā' are parents, they are called former teachers," it refers to parents. Here, in "He sets in motion the Brahmā-wheel," it refers to the best. Here it is said: "In Mahābrahmā and the wise, And also in parents; In the Tathāgata and the best, The word 'Brahmā' is used." Another method: Brahmā refers to three kinds of Brahmās: conventional Brahmās, rebirth Brahmās, and purified Brahmās. "The parrots eat the ripe rice field, O Kosiya; I declare to you, O Brahmā, I cannot stop them, Wander forth, O great Brahmā, even other beings are cooking." Indeed, in such instances, conventional Brahmās are spoken of by the word "Brahmā." "The doors to the Deathless are open for them, Let those with ears release their faith; I did not speak the excellent Dhamma among humans, Thinking of harm, O Brahmā, Then indeed Brahmā Sahampati..." And in such instances, rebirth Brahmās are referred to by the word "Brahmā." From phrases like "He sets in motion the Brahmā-wheel," "Brahmā" is said to be the noble Dhamma. All noble ones, without distinction, born from that, are purified... "Brahmā" is by virtue of ultimate Brahman-ness. Especially, however, by the saying "Brahmā, monks, is an appellation for the Tathāgata," the Perfectly Enlightened One is called the Highest Brahmā in the world with its devas, due to attaining the highest perfection in qualities that are like Brahmā. Therefore, it is said: By convention and arising, And by purity; Brahmās are of three kinds, With the highest, fourfold. "Dhimh" in spitting. He spits. The Pāli example is: "See, I spit out the blood from the dart gone awry." Here, "dhimhāmi" means "I spit out." Verbs ending in "h". Verbs ending in "ḷ". Biḷa to abuse. He abuses. A cat. Kīḷa to play. He plays. Play. Aḷa to rise. He rises. A snake. Laḷa to sport. He sports. A playful horse. Kaḷa in intoxication and harshness. Harshness is roughness. He is harsh. Tuḷa to weigh. He weighs. Huḷa hoḷa in movement. He moves. He moves. Roḷa in disrespect. He disrespects. Loḷa in madness. He is mad. Heḷa hoḷa in disrespect. He disrespects. He disrespects. Vāḷa to speak. He speaks. Dāḷa dhāḷa in spreading. It spreads. It spreads. Haḷa in praise. He praises. Hīḷa in disrespect. He disrespects. Disrespect, disrespectful person, disrespected. Kaḷa in sprinkling. He sprinkles. Sprinkling. Heḷa in wrapping. He wraps. Īḷa in praise. He praises. Juḷa in movement. He moves, he moves. Puḷa muḷa in drying. He dries. He dries. Guḷa in protecting. He protects. A ball/lump. Juḷa in binding. He binds. Kuḷa in rubbing. He rubs. Khuḷa in childishness. The particle "ca" refers to rubbing. He is childish. Suḷa buḷa in covering. He covers. He covers. Puḷa in accumulating. He accumulates. A sandbank. Saḷa in indistinct sound. It makes an indistinct sound. A mynah bird (male), a mynah bird (female). Like a bull, the earth roars, Like a king of beasts, it cries; Like a dolphin, it makes an indistinct sound, What will be the result? - this is the example; These are the verb forms ending in "ḷ". Thus, the verb forms ending in "a" in the Bhūvādi group are completed. By this, all verbs in the Bhūvādi group have been explained. Now, of the verbs belonging to the Bhūvādi group... Some are of unequal origin, some are of unequal ending. Among these, some, having been combined according to similar meaning, were spoken by former teachers. Those very roots, we shall explain in part, along with their form-manifestations and so on. How is that? Hūbhū is in the sense of being, it is, it becomes. It is able, it originates. May it be, friend. If there were arising. The yakkha conquered the best of human heroes, there was a great tumultuous roar. This mango tree was formerly. There was a king of the Videhans. Much wealth is mine, Sakka. The noble one performs much merit. A man of much wealth. The Blessed One has a large tongue.