➥ anuneti:

• for anunīta:
  • motivated
  • attracted
• for anunaya:
  • attraction
• for anuneti:
  • to conciliate
• for anunayasaṁyojanaṁ:
  • attraction [to sensuous pleasure], as a tie to individual existence
• for anunīto:
  • attracted
  • motivated
• for anunayo:
  • attraction
• for anunentī:
  • conciliating
• for anunayamāno:
  • having conciliated
• for anunetā:
  • diplomat

Anunaya: ‘leading along’

Anunaya means ‘leading along.’

Anunetar: ‘diplomat’

Anuneta( r ) is ‘one who leads or persuades or conciliates,’ says DOP, so we call it ‘diplomat.’

Anunayasaṁyojanaṁ: attraction [to sensuous pleasure]

The second of the seven ties to individual existence (sattannaṁ saṁyojanānaṁ AN iv 7-9) is repugnance, paṭighasaṁyojanaṁ. In opposition to repugnance is the first of the seven ties, anunayasaṁyojanaṁ 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 saṁyojanāni) are: anunayasaṁyojanaṁ paṭighasaṁyojanaṁ diṭṭhisaṁyojanaṁ etc.
• 2) The seven unwholesome proclivities (sattannaṁ anusayānaṁ) are: kāmarāgānusayo paṭighānusayo diṭṭhānusayo etc.
• 3) In these lists anunayasaṁyojanaṁ corresponds to kāmarāgānusaya, the proclivity to attachment to sensuous pleasure. Hence we render anunayasaṁyojanaṁ as ‘attraction [to sensuous pleasure]’ not just ‘attraction.’

Anuneti: to conciliate

That anuneti means ‘to conciliate’ is clear in two illustrations below.

Anunīta

PED calls anunīta (pp of anuneti) ‘led, induced.’ We prefer ‘motivated’ or ‘attracted.’

➥ anunīto: (main article see: anuneti)

Illustration: anunīto, attracted

In smelling a fragrant, delightful smellable object, and in smelling a disgusting stench:

Dispel repugnance for the stench

Akantiyasmiṁ paṭighaṁ vinodaye

And do not, by desire, be attracted to the pleasing.

Chandānunīto na ca kantiye siyā. (SN iv 70)

Illustration: anunīto, motivated

How indeed could someone motivated by desire

chandānunīto

Established in [the pursuit of] personal inclination

ruciyā niviṭṭho

Transcend his own dogmatism?

sakaṁ hi diṭṭhiṁ kathamaccayeyya. (Snp 781)

➥ anunayo: (main article see: anuneti)

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 ajjhosānaṁ so dukkhasamudayo. (MN i 191)

➥ anunentī: (main article see: anuneti)

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.

Evaṁ bhaṇati sumedhā saṅkhāragate ratiṁ alabhamānā
Anunentī anikarattaṁ kese ca chamaṁ khipi sumedhā. (Thi 514)

Comment:

The conciliation is proven in the next verse, where Anikaratta begs Sumedhā’s father:

• ‘Let Sumedhā leave to go forth [into the ascetic life].’

Vissajjetha sumedhaṁ pabbajituṁ. (Tha 515)

➥ anunayamāno: (main article see: anuneti)

Illustration: anunayamāno, having conciliated

When a pauper was reborn amidst the Tāvatiṁsā 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 Tāvatiṁsā devas, on that occasion recited these verses etc.

Atha kho bhikkhave sakko devānamindo deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imā gāthāyo abhāsi. (SN i 232)

➥ anunetā: (main article see: anuneti)

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 yasaṁ. (DN iii 192)