English
Here, "dhajo" is a banner. "Dhañjanaṃ" is going. Aja in throwing. The 'ca' particle refers to going. He throws. A goat. Here, "ajo" is a ram. These are its synonyms: "goat, ram, sheep, ewe, ram." There, "urabbho" is a ram, which is also called "ajo." "Avī" is a red-haired ram. "Meṇḍo" is a ram with crooked horns. Thus, in the Janaka Jātaka, the goat-chariot and the ram-chariot are mentioned separately. Moreover, by saying "ajeḷakaṃ" (goat-ram), the ram is taken separately from the goat, and by the word "eḷaka," a ram is also to be understood, for in the Mahosadha Jātaka commentary, the non-distinction between rams and ewes is stated. Ajja, sajja in earning. Earning, the act of earning. He earns. He earns. Kajja in tormenting. Tormenting is harming. He torments. Khajja in cleaning also. Cleaning is purity. The 'ca' particle refers to tormenting. He cleans. A date palm. Khaja in churning. Churning is stirring. He It goes. To limp, to be lame. Why, venerable sir, does the noble one limp? Both limp. Limping, to limp, having limped. To tremble, to shake. It trembles. Trembling. And here, trembling means trembling, shaking, due to gain and so on; it is a name for strong craving. To roar like a thunderbolt. Some experts say it means to thunder like a vajra. It roars. To make indistinct sounds, to murmur, to hum. It makes indistinct sounds. It murmurs. It hums. To speak, to chatter, to scold. It speaks. It chatters. It scolds. Also to shine. The particle "ca" refers to speaking. It shines. The third is a 'shiner'. One who illuminates, explains the meaning of the suttas, is a 'shiner'. To fight, to contend. Fighting is war. It fights. It contends. To injure, to harm. It injures. Also to strengthen. Strengthening is the act of strengthening. The particle "ca" refers to harming. It strengthens. To roar, to murmur, to hum, are sounds. It roars. It murmurs. It hums. An elephant roars, a cloud roars. Where a slave is raw, standing, he roars loudly. A gem roars. The roar of knowledge roars. Able to roar. A roarer. Having roared. There, 'gajo' is an elephant. An elephant has many names— Elephant, nāga, gaja, dantī, kuñjara, vāraṇa, karī; Mātaṅga, dvirada, sixty-year-old, anekapa, ibha. Thambha, ramma, dvipa also, a female elephant is kareṇukā; A young elephant, a calf elephant, bhiṅka and kalabha it becomes. To abandon, to forsake. It abandons. It forsakes completely. Abandonment. Complete abandonment. Abandoning. Abandoning, abandoning. Being abandoned. To cling, to attach. Clinging is attachment. It clings. Clung. Clinging, attachment. Strong attachment. To cling. Having clung. To go, to move. It goes. To fry, to roast. Frying is heating. He fries sesame seeds. Sesame seeds being fried by a man. To shine, to be bright, to be resplendent. Brightness is splendor. It shines. It is bright. It is resplendent. To sharpen, and to endure. Sharpening is making sharp. Endurance is patience. It sharpens. It endures. A sharpener. Sharpness. There, 'tejano' is an arrow, a dart, a shaft. 'Tejo' is the sun. Or 'tejo' is sharpness. Heat is warmth, torment. Or splendor is power, influence. To embrace, in embracing. Embracing is an embrace. He embraces. To give, and to go. He gives, he goes. Giving, going. To shine, and to share. He shines. He shares. King. Queen. Forest line. Having shone. Having shone forth. Here, to generate skill in explaining meanings for the wise, we compose a verse – O great king, O great king, O great king, be mine alone! "Not his!" thus saying, Two people made a quarrel. Here, in the second word of the first line, the division is "be mine, O earth/king" like "I have sons, I have no sons." And the division "O earth, O king, O great king" is like "whoever this is, whoever goes." Here, the word "arāja" should be understood as an aorist verb form meaning "he shone" like the word "akara" in "the teacher who made a great deed." The meaning is "he shone forth." But the summary meaning of this verse is: "O great king, be mine, O king, be mine alone, O king! Not his!" thus saying, two snake-charmers made a quarrel. To dye, in attachment. A monk dyes the robe. A being is attached to forms and so on. Dyeing, attachment. Dyer. Attachment, passion. Detachment. Turmeric dye/attachment. King. Queen. And for this (root) belonging to the Divādi group, the forms "is dyed, is attached" and "is detached" occur. Therein, "dyeing" means dyeing material. "Dyer" means a dyer, a clothes washer. "Attachment" means that by which beings are attached, or it itself attaches, or it is merely attachment – this is craving. But these are its appellations – Attachment, greed, and thirst, Craving, agitation, clinging; Attachment, clinging, and infatuation, And greediness, and greed. Sensual desire, strong desire, wish, And longing, and leading down; And craving, and craving indeed, Expectation, and the guide to becoming. And compliance with attachment, Entanglement, and mud, and seamstress; Delight-attachment, compliance, Greed, and that which generates; Generator, and aspiration, And clinging in many ways. Detachment means the path and Nibbāna. King means lord of the earth. Here, explanations based on two roots... They rule. He who shines, glows, and radiates with various fortunes is a king. He who delights the populace with these four bases of sympathy: giving, pleasant speech, beneficial conduct, and impartiality, is also a king. A queen is the king's wife. Their names are given, along with their synonyms: A king is a lord of the earth, a god, a lord of men, a lord of regions; A ruler, a protector of the world, a lord of the earth, a sovereign of the land. A ruler of the realm, a protector of the earth, a lord of men, a chief of the people; A lord of men, a warrior, a master of the field, a powerful one. One anointed on the head is called a king, but the other, Born of the warrior class, is called a prince or a warrior. One anointed on the head, a sub-king, is called a viceroy; A ruler of the four continents, a king of kings, is called a universal monarch. A queen is a superior, a goddess, a chief queen, a king's consort; A warrior woman, a royal lotus, a warrior woman, and a warrior woman; The women's quarters are the harem, also called the superior one. Bhaja means to serve. He serves. Service. Thorough service. Devotion. Thorough devotion. A devotee. Yaja means in the sense of worshipping deities, making connections, giving, and righteous deeds. By "worshipping deities," the worship of the Buddha and others is included. "Making connections" means bringing together. Thus, in the story of Thera Adhimutta, in the verse "whatever connection there is, or where existence is obtained," the word "connection" refers to bringing together. "Giving" is relinquishing. "Righteous deeds" are jhāna, morality, etc. The root yaj is used in these senses. He worships the Buddha with flowers. He worships a deity. The Blessed One is worshipped by gods and humans. It is performed. Performed. A sacrifice. An offering. A righteous offering. The sacrificer in his own city. To perform, to sacrifice. Having performed a great sacrifice. Desiring to perform a great sacrifice with sixteen requisites. Majja means to cleanse. He cleanses. He cleanses the outside. He sweeps the ground. Cleansing. A broom. Niñji means to purify. He purifies. He thoroughly purifies. To purify. To thoroughly purify. Having purified. Having thoroughly purified. This Pāli passage, however, is "Then, Moggallāna, having risen from your seat, having purified your eyes with water, look around in the directions..." he goes. To be clean, to be pure. It is clean. To roast, to cook. He roasts sesame seeds. And roasted sesame seeds. Straight, honest. Honesty is straightness. He is straight. Straight. To arrange, to let go, to embrace, to sprinkle. He arranges. Water arranging the world. To break, to crush. It breaks. A breaking. Sickness. Here, breaking means sickness in the sense of breaking. Sickness means that which breaks, which crushes the limbs and minor parts, hence sickness, indeed, a disease, which is also called "affliction" or "ailment." To be crooked. With 'āvi' prefix, in other meanings too. A snake coils. He coils. A bhikkhu coils his legs, meaning he sits in the cross-legged posture. The great ocean coils, meaning it swirls. Some, however, say the meaning is "it recedes." He coils "the offering of praise," meaning he takes it to heart. One who cuts roots is a root-cutter, a chariot. Here, to cut means to sever. A coil. A coiler. A coiling. Having coiled. Here, a coil means that which is made crooked, hence a coil, a snake's body. A coiler is a snake. To pierce, to bore. The Nāga pierces the earth with its fangs. He pierces. Here, the Nettipāḷi passage "pierced by the Tathāgata" is an example. Its meaning is "this holy life of the Dispensation, comprising the three trainings, is pierced, bored by the great vajra-knowledge and omniscient knowledge-fangs of the Tathāgata-fragrant elephant; it is also called the piercing place of the three-realm phenomena." For "pierced" means that wherein one pierces, bores, hence a piercing, a piercing place. The formation of this word should be understood as in "this is their approach," etc., due to the possibility of the locative meaning. To tremble, to move with fear. This root ends in 'ī', therefore it does not have forms with the 'niggaṇhīta' augment. He trembles. Speed. The urgency of Dhamma. Trembling, he fled with speed. River current. Wave current, wind current. Here, the urgency of Dhamma means knowledge accompanied by fear. "Speed, swiftness, rapidity" are synonyms. However, for the root belonging to the Divādi group, the forms are "he trembles, he trembles greatly, he is agitated." They bind, because they are bound twice. To be ashamed, to be ashamed. He is ashamed. Shame. Shame is modesty. Which is also called "bashfulness." To enjoy, to enjoy. He enjoys.