• anunīta: motivated
• anunīta: attracted
• anunaya: attraction
• anuneti: to conciliate
• anunetā: diplomat
• anunayasaṃyojanaṃ: attraction (to sensuous pleasure), as a tie to individual existence
Anunaya: ‘leading along’
Anunaya means ‘leading along.’
Anuneta(r) is ‘one who leads or persuades or conciliates,’ says DOP, so we call it ‘diplomat.’
Anunayasaṃyojanaṃ: attraction (to sensuous pleasure)
The second of the seven ties to individual existence (sattannaṃ saṃyojanānaṃ A.4.7-9) is repugnance, paṭighasaṃyojanaṃ. In opposition to repugnance is the first of the seven ties, anunayasaṃyojanaṃ and we call this ‘attraction.’ This is in accordance with the root idea ‘leading along,’ and it harmonises with ‘inclination towards,’ a term suggested by DOP. But by ‘attraction’ we mean ‘attraction (to sensuous pleasure),’ which we explain in three steps:
1) The seven ties to individual existence (satta saṃyojanāni) are: anunayasaṃyojanaṃ paṭighasaṃyojanaṃ diṭṭhisaṃyojanaṃ etc.
2) The seven unwholesome proclivities (sattannaṃ anusayānaṃ) are: kāmarāgānusayo paṭighānusayo diṭṭhānusayo etc.
2) In these lists anunayasaṃyojanaṃ corresponds to kāmarāgānusaya, the proclivity to attachment to sensuous pleasure. Hence we render anunayasaṃyojanaṃ as ‘attraction (to sensuous pleasure)’ not just ‘attraction.’
Anuneti: to conciliate
That anuneti means ‘to conciliate’ is clear in two illustrations below.
PED calls anunīta (pp of anuneti) ‘led, induced.’ We prefer ‘motivated’ or ‘attracted.’
Illustration: anunīto, attracted
In smelling a fragrant, delightful smellable object, and in smelling a disgusting stench:
Dispel repugnance for the stench
☸ Akantiyasmiṃ paṭighaṃ vinodaye
And do not, by desire, be attracted to the
☸ Chandānunīto na ca kantiye siyā (S.4.70).
Illustration: anunīto, motivated
How indeed could someone motivated by
Established in (the pursuit of) personal
☸ ruciyā niviṭṭho
Transcend his own dogmatism?
☸ sakaṃ hi diṭṭhiṃ kathamaccayeyya (Sn.v.781).
Illustration: anunayo, attraction
The fondness, clinging, attraction, and
cleaving within these five grasped aggregates is the origination of dukkha.
☸ Yo imesu pañcasupādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo (M.1.191).
Illustration: anunentī, conciliating
Sumedhā conciliated Anikaratta about her decision to become a bhikkhunī instead of marrying him, by telling him ‘This deathlessness has been attained by many, and it is to be obtained even today by one who properly applies himself, but it cannot be attained by one who does not properly strive.’ The next verse says:
• Finding no delight
in originated phenomenon, Sumedhā spoke thus. And, on conciliating
Anikaratta, Sumedhā threw her hair onto the floor.
☸ Evaṃ bhaṇati sumedhā saṅkhāragate ratiṃ alabhamānā
Anunentī anikarattaṃ kese ca chamaṃ khipi sumedhā (Thī.v.514).
The conciliation is proven in the next verse, where Anikaratta begs Sumedhā’s father:
• ‘Let Sumedhā leave to go forth (into the
☸ Vissajjetha sumedhaṃ pabbajituṃ (Th.v.515).
Illustration: anunayamāno, having conciliated
When a pauper was reborn amidst the Tāvatiṃsā devas, who then complained about his attaining outstanding glory. Sakka, Lord of the Devas, explained that when this deva was a human being, he properly trained himself in the Buddha’s training system.
• Then Sakka, Lord of the Devas, on
conciliating the Tāvatiṃsā devas, on that occasion recited these verses etc.
☸ Atha kho bhikkhave sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imā gāthāyo abhāsi (S.1.232).
Illustration: anunetā, diplomat
Kind and friendly, approachable, free of stinginess,
a guide, teacher, and diplomat, such a person attains prestige.
☸ Saṅgāhako mittakaro vadaññū vītamaccharo
Netā vinetā anunetā tādiso labhate yasaṃ (D.3.192).