TIL

A Practical Sanskrit Dictionary

MC-pre1.htm

by A. A. Macdonell, 1893,
http://www.sanskrit-lexicon.uni-koeln.de/scans/MDScan/index.php?sfx=jpg; 1929.
Nataraj ed. (reprint of 1914ed.), 1st in 2006, 2012.

Edited, with additions from Pali sources, by U Kyaw Tun (UKT) (M.S., I.P.S.T., USA) and staff of Tun Institute of Learning (TIL) . Not for sale. No copyright. Free for everyone. Prepared for students and staff of TIL Research Station, Yangon, MYANMAR :  http://www.tuninst.net , www.romabama.blogspot.com

index.htm | Top
MC-indx.htm

Contents of this page

Preface
Scope of the work
  Nasal-endings in BEPS
  Classical Sanskrit
  Old Magadhi - the mother-tongue of Gautama Buddha
Books specially referred to
Arrangement
Exclusion of References

• Watch an animation of Meghadûta, मेघदूत , 'Cloud Messanger', a poem specially referred to by Macdonell :
  - https://www.youtube.com/watch?v=kmyUYFFY4UU 140628
  - Kalidas-Meghaduta<Ô> / Bkp<Ô> (link chk 200312)
• Listen to Mingun Sayadaw {mín:kwun: hsa.ra-tau} U Vicittasarabivamsa reciting {mau:ra.þoat} "lit. Peacock Sutta"
  - bk-cndl-Mingun<)) (link chk 190422)
• and compare it to Ms. Anuradha Paudwa singing Gayatri Mantra - bk-cndl-gayatri<)) (link chk 200312)

UKT notes :
• Battle of Ten Kings : Dasharadnya Yuddha  दाशराज्ञ युद्ध
• Mallinātha Sūri (1350-1450) - the critic
• Panini - the Indian grammarian
• Petersburg dictionaries : Otto von Böhtlingk (1815-1904) - the indologist
• Vedic language & religion :

Contents of this page

Preface

-- by Macdonell, 1893

UKT 140625, 200314: There are two Sanskrit dictionaries by A A Macdonell, in TIL HD-PDF and SD-PDF libraries::
1. AAMacdonell-SkEngDict1893<Ô> / Bkp<Ô> (link chk 200314)
2. AAMacdonell-APractSktDict1954<Ô> / Bkp<Ô> (link chk 200314)
The first have 202 pdf-pages, and the second 360. The following is the Preface from the first.

(Mac-roman05begin)
THE aim of the present work [1893] is to satisfy within the compass of a comparatively handy volume all the practical wants not only of learners of Sanskrit but also of scholars for purposes of ordinary reading.

UKT 160820, 200314: Remember Sanskrit is speech, and at present its script is Devanagari. No one exactly knows how in ancient times, the speech sounded.

At present there are two dialects: the northern being that of Hindi-speakers, and the southern that of Tamil-Telugu speakers. Both dialects uses the same Devanagari script (the standard form). But in the time of Macdonell the Devanagari is of the older form (as the variant form).

When I [Macdonell] began my task in 1886 there was no available work which supplied the deficiency. The only one having a somewhat similar end in view, the Sanskrit-English Lexicon of my respected teacher, the late Theodore Benfey, was already out of print. [UKT ¶]

See downloaded Sanskrit English Dictionary, by T. Benfey, 1866 (with etymologies and comparisons of cognate words chiefly in, Greek, Latin, Gothic, and Anglo-Saxon) in TIL HD-PDF & SD-PDF libraries, 2 versions available
- TBenfey-SktEngDict<Ô> / Bkp<Ô> (link chk 200313)

By the time,  however, that my manuscript was half finished, no fewer than three small Sanskrit dictionaries had been published. It may perhaps be advisable to indicate some of the points in which the present work differs from and compares with them. In the first place, it is much more copious.  Excluding all words and meanings which occur in native lexicographers, but cannot be quoted from actual literature, my book contains nearly double as much material as any of the dictionaries in question. [UKT ¶]

The present work is, moreover, the only one of the four, which is transliterated. It can thus be used, for example, by comparative philologists not knowing a single character letter of the Devanagari akshara alphabet . [UKT ¶]

UKT 140624, 170809, 200313: Until a few years ago no one realized that Devanagari script is written in an Abugida-Akshara system which is fundamentally different from the Alphabet-Letter.

The fundamental unit (either script or speech) is the Akshara which is a syllable (pronounceable), e.g. {ta.}. The inherent vowel carried by {ta.}, the /a/ makes it pronounceable.  However, in the Alphabet-Letter system, the fundamental unit Letter is mute. In Eng-Lat (English speech in Latin script), the Letter t is mute. Unless it is coupled to a vowel, such as /a/, the Letter t is not pronounceable. The vowel /a/ is the inherent vowel of the individual Akshara. The hallmark of the Abugida-Akshara system is the Viram (short for Virama) aka {a.þût} to kill the inherent vowel.

The relationship between the Abugida and Alphabet can be explained by the following example:

Bur-Myan (Abugida) :  (pronounceable) + viram --> (mute)
Georgian (Alphabet):  თა (pronounceable) + viram -->  თ (mute)

Caution: In the above example, {ta.} of the Myanmar-akshara {mrûn~ma ak~hka.ra} has become the Georgian-letter თ.

Note: Georgian letter ა /a/ is equal to Myanmar inherent vowel. Beware of a similar term - the nuclear vowel . The nuclear vowel of a word of form CVÇ (C - onset-consonant, V - nuclear vowel, Ç - coda-consonant), is the vowel V in the centre. I became aware of this after reading the Indic scripts in Unicode Consortium, Ch.09. See downloaded txt in TIL HD-PDF and SD-PDF libraries:
- Unicode-SAsianScripts1<Ô> / Bkp<Ô> (link chk 200313)
"The scripts of South Asia [including Bur-Myan] share so many common features that a side-by-side comparison of a few will often reveal structural similarities even in the modern letterforms. ... They are all abugidas in which most symbols stand for a consonant plus an inherent vowel (usually the sound /a/).The virama sign nominally serves to suppress the inherent vowel of the consonant to which it is applied; ... "

See - BHS-indx.htm (link chk 200313)
and proceed to derivatives of Asokan-Brahmi.

(Mac-roman05cont)
None of the others [i.e. dictionaries] is etymological in any sense. This feature of my [Macdonell's] dictionary increase both its usefulness from a linguistic point of view and its practical value to the student, who will always better remember the meaning of a word, the derivation of which is made clear to him. [UKT ¶]

Lastly, this is the only one of the lexicons in question which indicates not only with respect to words, but also to their meanings, the literary period to which they belong and the frequency or rarity of their occurrence. This addition I regard as both scientifically and practically important.

Contents of this page

Scope of the Work 

(Mac-roman07cont)
The present dictionary is intended to supply the vocabulary of post-Vedic literature (Skt-Dev) in general, while including those portions of Vedic literature (Vedic-Asokan) which are readily accessible to the student in good selections. [UKT ¶ ]

UKT 130715, 170809, 200314: What is known as "Sanskrit" is now accepted to be made of two languages of different time-periods. Now, take a peek at Vedic language in the History of Sanskrit Literature, by A. A. Macdonell,
- VedicSkt.htm (link chk 200315)

• Pre-Panini - Vedic : What I have been taking as Pre-Pannian Védic can be divided into two based on the number of hymns directed to Indra, Agni, and Soma as principal gods, and to Vishnu and Siva as the principal gods (whilst demoting Indra, Agni, and Soma to the secondary position). I believe, it was when the word "Om" was added to the Gayatri Mantra. See:
- https://www.yogaspirit.com.au/blog/gayatri-mantra 200315
"The first line of what we chant as the Gayatri mantra, Om bhur buvah svaha, is not in the Rig Veda mantra but is a later addition. ... Om, or Aum, is regarded as the primal sound of the Universe and points to the Oneness of all." - quoted by Google search.

If the above statement is true, it shows that the original Mantra - which I believe to be that of the original peoples (sometimes described unkindly as "aborigines") were Tib-Bur speakers who were militarily defeated by the IE speakers. They were female-goddesses worshippers). The victors (male-gods worshippers) added their sacred word "Om" {OÄn}.

Contents of this page

Nasal-Endings in BEPS

Remember, the aim of Romabama scrtpt is to have a one-to-one correspondence between speech and script. Yet because of paucity of nasals in English (Eng-Lat), I'm forced to devise a table of Nasal Endings shown below. Find how "Om" {OÄn} is spelled in Romabama.

The modern Burmese-Buddhists when they chant mantras, never has the word Om {OÄn}. Their equivalent is Aum {aún:} or {aún} "sucess" which is generally left out. Besides we never "pray" - we just send "greetings and salutations" to any Axiomatic entities. And, we wish them Success with emphasis: {aún:} .

Vedic Sanskrit was learnt orally, but also must have also been written with a script - the oldest script. The oldest script fond on the Indian subcontinent is Asokan-Brahmi. It was probably used by scribes of all indigenous peoples, were using Tib-Bur (Tibeto-Burman) languages.  They were Mother Goddess worshippers. The ancient Pyus {pyu lu-myo;} of Myanmarpré and Harapans of the Cemetery-H culture of Upper Indus-Saraswati region belonged to this period. (UKT: need to find more.). Some were highly advanced in astronomy, architecture and metallurgy. This period may thus be described as the Brass Culture (or Bronze Culture).

The original peoples of Indian peninsular extending into Myanmarpré where the Pyus lived, seemed to be largely peaceful. They were no match militarily for the invaders who came with iron implements of war. The invaders made themselves overlords and those whom they had defeated their servants or Sudras . I maintain that King Abhiraza {a.Bi.ra-za mín:} -- mentioned in Glass Palace Chronicles, {mhûn nûn: ra-za.wín} -- was one of the defeated leaders of this period who had to sought refuge in northern Myanmarpré after being defeated in the Battle of the Ten Kings. See my note. 

 

To relate the two maps, find the ancient city of Pataliputra which is the present-day Patna:
- https://en.wikipedia.org/wiki/Pataliputra 190425

The insert from Glass Palace Chronicle, Vol 1., speaks of a war between two belligerents: Panchala-Kosala kingdom and a confederacy of {þa.kya.} kinsmen. A map of the 16 Mahajanapada of that period shows a north-west to south-east geographical alignment: Panchala-Kosala - {piñ~sa.la.-kau:þa.la.}. The principal-king {piñ~sa.la. ra.za.} (the invaders), and his neighbours (the defenders) the kings of the confederacy  {kau:li.ya}, {dé-wa.da.ha.}, & {ka.pa.la.wût} - the so-called {þa.kya.} kinsmen fought a war in which the confederacy was utterly routed. The king of Kapilavastu, {ka.pa.la.wût}, who was the principal cause of the war fled east, crossed the high mountains and founded the first kingdom, Tagaung {ta.kaún} in northern Burma.

Since the peoples of areas north of the Ganges River spoke Tib-Bur languages, I contend that they have spoken the same languages hundreds or thousands of years before the birth of the Gaudama Buddha. Since, the Buddha has described himself as a Kosalan, his first language or L1, must have been a Tib-Bur language.

See Wikipedia: https://en.wikipedia.org/wiki/Family_of_Gautama_Buddha 190423
"The Buddha was born into a noble [ruling] family of the kshatriya varna in Lumbini, Nepal in 563 BCE. He was called Siddhartha Gautama in his childhood. His father was king Suddhodana, leader of the Shakya {þa.kya.} clan in what was the growing state of Kosala, and his mother was queen Maya Devi."

UKT 190423: The war between Panchala and Kosala is that between Panchala and Buddha's ancestors.

Wikipedia article http://en.wikipedia.org/wiki/Battle_of_the_Ten_Kings 140625 , describes the belligerents as one against an alliance of nine. The alliance lost the war.

Since it is mentioned in the Glass Palace Chronicle, that King Abhiraza {a.Bi.ra-za mín:} was one of the losers, I contend that he must have been in the alliance. He would surely have brought his language - which might be called Magadhi {ma-ga.Di} which in all probability was Vedic (not Sanskrit) - to Tagaung between c. 4500-3500 BC. And I still further contend that the language well-known to monks and nuns in Myanmarpré is the very language or its close descendant.

Since Pali was invented in SriLanka only after the arrival of the Asokan missionaries (a couple of hundreds of years after the death of the Buddha), "Myanmar Pali" is not the one from SriLanka, but the language brought in King Abhiraza {a.Bi.ra-za mín:}. The language spoken by Burmese monks - who were then called the "Arigyi" {a.ri.kri:} was nearly decimated in the religious reform of King Anawrahta but flourished under a thin veneer of "SriLankan Pali".

Contents of this page

Classical Sanskrit

• Post-Panini - Sanskrit or Classical Sanskrit, undoubtedly an IE (Indo-European) language formerly described as Aryan. They worshipped male deva-gods. See my note on Panini {hsa.ra pa-Ni.ni.} पाणिनि , who was undoubtedly a Hindu by faith.

In the Pre-Panini period, the speech & language (shown also by poetic meter) was Prakrit (or Prakrits) found on Asoka pillars. You can get a fair idea of these languages from:
¤ Buddhist Hybrid Sanskrit Grammar and Dictionary , by Franklin Edgerton, 1885-1963
- BHS-vol01-indx.htm - (link chk 191216)
- FEdgerton-BHSD<Ô> / Bkp<Ô> (link chk 200310)

¤ Language Problem of Primitive Buddhism , by Chi Hisen-lin (1911-2009) aka  Ji Xianlin (季羡林), Journal of the Burma Research Society , XLIII, i, June 1960
- lang-probl.htm (link chk 200402)

¤ My comparison of Bur-Myan and Nepali-Dev from entries listed in R. L. Turner, A Comparative and Etymological Dictionary of Nepali Language : also shows a relationship based on the presence of words beginning with {gna.}/ {ng). Downloaded files TIL HD-nonPDF and SD-nonPDF libraries, TURN-Chicago section:
- Turn-Nepal-indx.htm (link chk 200402)
Note: Words beginning with the akshara, {gna.}/ {ng), is also present in the Néwar language which used to be written in Asokan-Brahmi. See: English to Nepal Bhasa Dictionary (Tib-Bur) by Sabin Bhuju सबिन भुजु , 2005 .  Downloaded files in TIL HD-PDF and SD-PDF libraries:
- SBhuju-NewarDict<Ô> / bkp<Ô> (link chk 170506)
In Newari you will find <fish> न्या ; ङा {gna} - the same as in Bur-Myan {gna:}, except for the length of the vowel.

Contents of this page

Old Magadhi - the mother-tongue of Gautama Buddha

UKT 200402: Go online and search for Old Magadhi - the mother-tongue of Gautama Buddha. You'll find people:
1. saying it is an Indo-Aryan language. I contend it is not. It is a Tibeto-Burman (Tib-Bur) language.
2. comparing the grammatical inflexions. I contend the approach is futile. If it were similar to Bur-Myan, a typical Tib-Bur language, it would be a non-inflexional language. It is said the grammar of Magadha language is so simple that even the animals can understand it.

How did it disappear? Nobody seems to pay attention that indigenous peoples of India had at least on two occasions took refuge in northern Burma which is protected on all sides by almost impenetrable mountains except in the south which is protected by sea reaching up to about half the mainland. At that time there was no Irrawaddy Delta.

Even in present times, one during the Pagan period, the second during the first Anglo-Burmese War, and thirdly during Second World War, foreigners suffered greatly when they came in as invading armies. They had to face leaches both land and water, snakes and scorpions, mosquitoes and insects of all kinds, and infectious diseases which kill overnight. Above all, what the foreigners feared most are Ogres, Dragons, Witches and Sorcerers.

Yet, when faced with certain death, indigenous peoples of India took refuge in northern Burma, once in the time of King Abiraza hundreds of years before the time of Buddha, and the second time in the life-time of Buddha when Prince Widupada persecuted them. Surely, they must have brought in the Old Magadhi. I contend that the language old Ari-monks who were wiped out by King Anawrahta was Old Magadhi. It has survived to the present as Pali-Myanmar and the local dialect Bur-Myan.

One of the Prakrits or Proto-languages is now known as Pali. However, it must be remembered that Pali was "invented" in Sri-Lanka based on Magadhi (Tib-Bur) language brought into Lanka by the Asokan Buddhist missionaries, and the native Lanka (Austro-Asiatic). In SriLanka, Pali is written in Sinhala script. The present-day International Pali (Pali-Latin) is based on Pal-Lanka. The salient feature of this version of Pali is the hissing-sibilant /s/ which is not present in Bur-Myan, whereas in Pal-Myan, it is the non-hissing thibilant {þa.} /θ/. 

Leaving aside the Pali-Sinhala because I am totally ignorant of it, I am interested in Pal-Latin and Pal-Myanmar. My interest in Pali has led me to search for a Pali grammarian. The oldest seems to be Shin Kic-si {shín kic~sæÑ:} aka Kachchayano who had lived during the life-time of Gautama Buddha. Since the Buddha preceded Panini, Shin Kisci preceded Panini, and Panini must have depended on the work of Shin Kicsi.
See: A Pali grammar on the basis of Kachchayano by Rev. F. Mason, 1868,
- PEG-indx.htm (link chk 200315)
Or see HD-PDF and SD-PDF files in TIL libraries
- FMason-KicsiPalGramm<Ô> / Bkp<Ô> * (link chk 200309)
- FMason-KicsiPalGramm-German<Ô> / Bkp<Ô> (link chk 200309)
- FMasonMazard-PalGramm<Ô> / Bkp<Ô> (link chk 200309)

Looking into Vedic we find hymns directed to various Gods and Goddesses. The number of hymns directed to Indra, Agni, and Soma exceed those directed to Vishnu and Siva. It signifies the beginning of a period when the original Vedic was beginning to be altered by the Brahmins  {poaN~Na:} who worshipped Vishnu-Lakshmi (husband-wife pair); and by Brahmins  {poaN~Na:} who worshipped Siva-Kali (husband-wife pair).

You cannot argue with the Brahmins {poaN~Na:}: because they claim to be the mouth-pieces of the Creator himself. I wonder how the Axiomatic entity living in Heaven did communicate with the human {poaN~Na:}. They must either be dreaming, or in various trances which they claim to have acquired after severe practices. They wrote various Puranas  पुराण aka {pu.raaN kyûm:} to backup their claims.
See Wikipedia: - https://en.wikipedia.org/wiki/Puranas 200315
"There are 18 Maha Puranas (Great Puranas) and 18 Upa Puranas (Minor Puranas), [7] with over 400,000 verses. [2] The first version of various Puranas were likely to be composed between 3rd- and 10th-century CE. [8] The Puranas do not enjoy the authority of a scripture in Hinduism, [7] but are considered as Smritis. [9]"

UKT 200315: Because I have practiced {þa.ma.hta.} "severe practice" mentioned above, I can understand the claims of the {poaN~Na:}. My advice to both the Buddhist and Hindu missionaries to West is: when you are presenting your views to a modern audience, particularly to a scientific community, Buddhists should present only the Four Noble Truths and Anatta doctrine, and Hindus the Bhagava Gita and similar doctrines which can withstand scientific scrutiny. 

After accepting that Vedic and Sanskrit speeches are different my next question is: Was there a Vedic religion different from the present-day Hinduism? We must keep in mind that the present-day Hinduism is of three kinds, the worship of Vishnu, the worship of Siva, and the worship of Devi., each with its own "Ancient Texts" which have been rewritten again and again by the adherents down to the modern times. (I need to check the facts.) See my note on Vedic language & religion , and also: 
Wikipedia: https://en.wikipedia.org/wiki/Historical_Vedic_religion 130716
See also ¤ Sanskrit and Vedic, from A History of Sanskrit Literature, by A A Macdonell, 1900 - VedicSkt.htm
- AAMacdonell-HistSktLit<Ô> / Bkp<Ô> (link chk 200315)
"p07: The Indians are the only division of the Indo-European family which has created a great national religion Brahmanism and a great world-religion Buddhism ; while all the rest, far from displaying originality in this sphere, have long since adopted a foreign faith."

Macdonell (p-roman07cont)
All out-of- the-way technical terms, such as those of medicine, botany, astronomy [UKT: probably including astrology - one of my interests], and ritual, are excluded, except in so far as they have found their way into ordinary literary works, or occur in selections which I have expressly included. [UKT ¶]

Specifically legal and philosophical terms are, on the other hand, largely represented, owing to the inclusion in my list of the most important works belonging to the corresponding departments of the literature. Having acquired a rather extensive experience of native commentaries in connexion with my lectures to students preparing for the Honour School of Oriental Languages at Oxford, I have introduced a considerable number of grammatical and rhetorical terms also, these being necessary for the comprehension of such works as for instance the glosses of Mallinātha. [UKT ¶]

A good many words and explanations will thus be found, which either do not occur in the Petersburg dictionaries, or are, I think, less correctly given there. (Compare e.g. articles arthântaranyâsa, bahuvrihi, yathâ tathâ, vâkyabheda, vyadhikarana,, sâpekshatva, etc.)

Contents of this page

Books specially referred to

Macdonell (p-roman07cont)
The list of books to which my dictionary specially refers, and which I drew up, when planning the work, after consultation with a pupil of Professor Buhler's', the late Dr. Schonberg, then resident in Oxford, I here append.

Books specially referred to:
UKT 140626: I plan to study Skt-Dev extensively in the future, and I need to know what books Macdonell has used, and I am looking to the list given by him.

Bhagavadgîtâ, श्रीमद्भगवद्गीता - http://en.wikipedia.org/wiki/Bhagavad_Gita 140626
  Bhartrihari, Bhâshâparikkheda,
Dasakumârakarita,
Gîtagovinda,
Harshkarita, Hitopadesa,
Kâdambarî, Kamandakîya-nîtisâra, Kathâsaritsâgara, Kirâtârgunîya, Kullûka, Kumârasambhava,
Mahâvîrakarita, Mâlatîmâdhava, Mâlavikâgnimitra, Manu,
  Meghadûta, मेघदूत - http://en.wikipedia.org/wiki/Meghaduta 140628
  and an animation: https://www.youtube.com/watch?v=kmyUYFFY4UU 140628
  Mitâka, Mitâksharâ (on Yâgnavalkya), Mrikkhakatikâ, Mudrârâkshasa,
Naishadha, Nala Pankatantra,
Raghu-vamsa, Râgataramgini, Ratnâvalî, Ritusamhâra,
Sakuntalâ, Samkara (on the Vedânta-sûtras), Sisupâlavadha,
Tarkasamgraha,
Uttararâmakaritra,
Vâsavadattâ, Vedântasâra, Venîsamhâṅkadevakarita, Vikramorvasî,
Yâgñavalkya.[UKT ¶]

Besides all the post-Vedic selections contained in the Readers mentioned below, the list finally includes the second edition of Böhtlingk's Indische Spriiche, a florilegium of the aphoristic poetry in which Sanskrit literature is pre-eminent, well deserving to be made accessible to the English-speaking student.

With regard to Vedic literature I have taken in all that is contained in the second edition of Böhtlingk's Sanskrit-Chrestomathie, in Hillebrandt's Veda- Chrestomathie, in Lanman's Reader, and in Windisch's Zwölf Hymnen des Rigveda, besides those hymns which are prescribed to the candidates of the Honour School of Oriental Languages at Oxford (Rig-veda X, i to xxii). Peterson's 'Selected Hymns of the Rig-veda' would also hve been taken in, had they been published soon enough. [UKT ¶]

UKT 140627: "Lanman's Reader" referred to above seems to be: A Sanskrit Reader With Vocabulary and Notes, by Charles Lanman, 1884, Ginn, Heath. See: American scholar of the Sanskrit language, Charles Rockwell Lanman, (1850–1941) http://en.wikipedia.org/wiki/Charles_Rockwell_Lanman 140627
UKT 190425: The downloaded book is in TIL HD-PDF & SD-PDF libraries:
- CRLanman-SktReader<Ô> / Bkp<Ô> (link chk 190425)

The majority of the hymns contained in that selection are, however, already included. Apart from passages supplied in Readers, the Brâhmana period is represented by the Aitareya-Brâhmana, while the Dharma-sûtra of Gautama and the Âsvalâyana and Pâraskara Grihya-sûtras are specially selected from the latest phase of Vedic literature.

UKT 140627: The author of Dharma-sûtra, Gautama गौतम महर्षि (Hind-Dev), was one of the Seven Maharishi aka Saptarishi - and not Gautama Buddha. The list of the Seven Maharishi is not the same in different texts. See:
- http://en.wikipedia.org/wiki/Gautama_Maharishi 140627
- http://en.wikipedia.org/wiki/Saptarishi 140627

Important Vedic words, even though not occurring in the selections, have found a place in my dictionary mainly on linguistic grounds.

The number of hymns from the Rig-veda, being nearly all the best in that collection, is about one hundred and twenty. As a list of them will probably prove a convenience to students, it is here subjoined.

Mandala
    I: 1, 13, 24, 32, 39, 41, 42, 50, 65, 67, 85, 92, 97, 113, 115, 118, 143, 154, 161, 162, 190;
   II: 12, 27, 38;
  III: 33, 35, 59, 62;
  IV: 19, 27, 30, 33, 42, 51, 52; Macdonell (p-roman07end p-roman08begin)
   V: 11, 24, 32, 40, 81, 83, 84, 85;
  VI: 9, 50, 54, 74;
 VII: 6, 28, 33, 34, 46, 49, 54, 55, 56, 57, 61, 76, 83, 86, 87, 88, 89, 102, 103:
VIII: 14, 29, 30, 85, 91;
  IX: 1, 38, 41, 112;
   X: 1-22, 33, 34, 39, 51, 52, 85, 108, 127, 129, 137, 145, 146, 154, 168, 185.

UKT 140625: Some of the above are not just devotional hymns. They were magic spells. And some may be prayers to Rising Sun such as Gayatri Mantra which has a Pal-Myan equivalent in {mau:ra.þoat} "The Peacock Sutta". As a child of six going to a village school in KyaikHtaw village, Kungyangoan township, during WWII, I had sung once in the morning when the school begins, and again in the afternoon, to the Setting Sun, when the school ends for the day. Listen to
¤ Mingun Sayadaw U Vicittasarabivamsa reciting {mau:ra.þoat} bk-cndl-Maura-Mingun<)) (link chk 190425)
and compare it to Ms. Anuradha Paudwa singing Gayatri Mantra bk-cndl-gayatri<)) (link chk 190425)
In both recitations, a prayer for knowledge and wisdom, is directed to the Sun, the source of Energy, for acquiring wisdom and knowledge.

ॐ भूर्भुवः॒ स्वः ।
  Oṃ bhūr bhuvaḥ svaḥ
तत्स॑वितुर्वरे॑ण्यं ।
  tát savitúr váreṇ(i)yaṃ
भ॒र्गो॑ दे॒वस्य॑ धीमहि। ।
  bhárgo devásya dhīmahi
धियो॒ यो नः॑ प्रचो॒दया॑त्॥ ।
  dhíyo yó naḥ pracodáyāt

Listen to Gayatri Mantra bk-cndl-gayatri<)) (link chk 190425)

The word नः «naḥ» 'our' from the last line of Gayatri Mantra was the eye-opener for me. It showed me a different use of Visarga {wic~sa.pauk} from its usual Bur-Myan usage. It led me to Mon-Myan {na:.}. Skt-Dev नः «naḥ» 'our' is Bur-Myan {gnaa.} 'to me'.
For a word by word translation of Gayatri Mantra, see:
- http://www.gayatri.info/gayatri-mantra---word-for-word-translation 140627
Maybe my prayer for wisdom and knowledge has been answered!

UKT 140627: I usually shorten Visarga {wic~sa.pauk} to {wic~sa.}. Note also the "triple dot" in Romabama of {na:.} which is derived from Tamil Visarga ஃ (U+0B83).

Contents of this page

Arrangement 

Macdonell (p-roman08cont)
In my original plan I [Macdonell] had contemplated making a separate article of each word, simple and compound, printed in Devâgarî type as well as transliterated. [UKT ¶]

UKT 120607: Macdonell has used a method of collecting the compounds under a particular heading, and then sub-grouping the individual entries to save space.

UKT 190425: See: MCc1-indx.htm > p142.htm for my method of extracting, marked with ©, a particular entry from such a subgroup such as निरुक्त nirukta [ nir-ukta ] for picking out [ -ukti ] . I have to check the accuracy of picking with the entry in Monier-Williams (p553 col3).

Reflection, however, soon led me [Macdonell] to abandon this scheme for that of arranging compounds in a group under a heading compounds is given in transliteration (see, for instance, article amrita). When the number of such compounds is large, they have been split up into several groups with reference to the initial of the second member (see p. 173) [UKT ¶].

UKT 140628, 190425: Page 173 referred to by Macdonell deals with words beginning with «prati-». Prati प्रति «prati» spelled in Romabama with {pRa.} - is ad. with verbs and °- with nouns , against, counter; back, in return; ...

UKT 190425: Note how Romabama now defines the rhotic series. This definition supersedes my idea on rhoticity back in 140628 (about 5 years ago). In Bur-Myan dialect of the mainland, i.e. the Irrawaddy basin, {pya.} and {pra.} sounds almost the same. {pra.} is almost non-rhotic, whereas in the Bur-Myan dialect of Rakhine, on the western coast of Myanmarpré, and in Pali-Myan dialect, it sounds more rhotic. To show this rhoticity I have to construct: {pRa.} with an extended hood. I now have to differentiate rhoticity by the length of the hood. 

[Mcdonell continues] The result of this change has been a saving of about 100 pages on the estimate of 480 pages according to the earlier plan, and that too although I have introduced rather more matter than I had then intended. [UKT ¶]

I [Macdonell] believe that this saving of apace will moreover prove an actual advantage from the practical point of view, because the eye will find a word more quickly thus than if it had to run down columns of separate articles. A glance at pages 173 to 175 will probably convince the student of the correctness of this opinion. A dictionary being a means to an end, a saving of time in its use is obviously an important object.

As to the arrangement of individual articles, the transliteration of the Devanagari word is followed, in the case of nouns, by the derivation (in brackets ) where this cannot be made sufficiently clear by the employment of hyphens in the transliteration (see e.g. bhrigu, muhûrta, loka). Next follow the meanings in close juxtaposition,, so that the eye may take them all in at a glance if possible.

My aim has been to give the senses of all words in the historical order of development. Then come the special uses of the cases, and last of all idiomatic combinations (see buddhi , manas). When cases are mentioned, they are given in the order of Sanskrit grammar. The feminine form of adjectives is given in parentheses immediately after 'a'; thus 'paurusha ,(i).' When no feminine is stated, it must be assumed to be a or else not quotable. [UKT ¶]

Adjective compounds ending in participles are described as participles, e.g. su-gata, srotra-peya. This enables me to make an important distinction in sense without adding a long explanation. Thus suki-smita is described  as an adjective, because smita is here really a noun at the end of a Bahuvrihi compound . Again, any confusion in the mind of the beginner between secondary adjectives like samañgan-îya and future participles like bodhanîya is by this means avoided.

At first I thought of employing figures to indicate distinct differences of meaning. But the difficulty, in many cases, of determining a full interval of meaning , and the large waste of space [there is no page break here in the Nataraj ed.] involved, induced me to reject their use for this purpose, especially as the need is sufficiently met by the employment of the semi-colon ( see Punctuation). I have therefore only used figures either to distinguish words which have the same form but differ etymologically (as verbs like ruh or nouns like sam-udra and as-mudra), re to clearly mark off groups of meaning (as in darsana).

Macdonell (p-roman08cont)
Unnecessary repetition has often been avoided by the use of parentheses. Thus when samâhita-mati is defined as '(having an) attentive (mind),' the meaning intended is, that its equivalent is strictly speaking ' having an attentive mind,' though it may ordinarily be rendered by 'attentive.' The same object is attained by the use of dashes, implying that an obvious word or words are to be supplied from what precedes or follows. Thus sat-kîrti is defined as ' f. good reputation; a having a-, which of course must be understood to mean ' having a good reputation' ( ep. also dîrgha-sattra, pâtana, vidhâtaya).

Mainly for the sake of convenience in attaching suffixes and the second members of compounds, nouns have been given in the weak  or middle bases. Verbal roots have similarly been given in their weak forms with a view to uniformity. Though I do not think that I have been absolutely consistent in this respect, I believe I have been sufficiently so for practical purposes.

I have sometimes been obliged to sacrifice a strictly scientific treatment to practical exigencies by admitting such suffixes as -tâ and -maya in the long articles made up of compounds ( such as that under mitra). Otherwise I should have been compelled to divide a long paragraph in the middle merely in order to print an unimportant word in Devanâgarî type . Not  much harm can after all result from this, as not even the tyro would be likely to confound such suffixes with regular words. To obviate the difficulty by placing such words out of their regular alphabetical [UKT: abugida] order would have entailed a much more serious drawback on the practical side. [UKT ¶ ]

In the case of important proper names I have generally added a few concise remarks together with approximate dates as far as these can be determined in the light of the most recent research ( see e.g. Bhavabhûti). As definitions of technical terms are sometimes almost unintelligible without illustrative examples, the latter have been added where it seemed necessary (see,  for instance, samâsokti).

In articles treating of verbs, the conjugational class is first stated together with the voice in which it is conjugated. When the latter is omitted, the verb must be understood to be both active and (p-roman08end p-roman09begin) middle. Next comes the present base or bases in transliteration, followed by the meanings of the verb arranged on the same principle as in the case of nouns, the idiomatic uses being stated at the end. After this are added the present passive (generally omitted) with the past passive participle, the causal, the desiderative, and the intensive (when these forms occur), with their respective perfect participles passives in this order.

The principle I had in view in treating the perfect participle passive, was to give it under the verb when the meanings are merely verbal, but to make a separate article of it where adjectival senses predominate. I feel that I have not been thoroughly consistent in this respect. It is, however, not a matter of great moment.

The verbal prepositions are arranged in alphabetical order after the last form of the simple verb with which they are used. A scientific as well as a practical consideration determined me to concentrate them in this manner. On the one hand, these prefixes are separable in the Veda, while on the other a large amount of space is saved by making a single article of verbal root and the prepositions with which it may be combined. Otherwise separate head-lines in Devanâgarî as well as transliteration would have to be printed. Four times as much space would thus be occupied as under the alternative system. Nor would anything be thus gained in convenience, unless ( to obviate reference to the simple verb) the present base and other forms were added. This would involve a further waste of space.

Contents of this page

Exclusion of References

Macdonell (p-roman09cont)
I have acted on the principle that a dictionary should give all references or none. The former alternative was, of course, out of the question in a practical work. It might, it is true, have been useful to state where a word occurs, out of the questions in a practical work. It might, it is true, have been useful to state where a word occurs which is not to be found in other dictionaries. [UKT ¶]

My rare deviations from the rule are, however, solely limited to passages in which the meaning of a particular word is unknown, or where the definition  is made clearer by the reference, as in the case of samudga or sarvatobhadra. Partial references have, I think a tendency to make students too dependent on them in determining the meaning of a word in any given passage. The omission of such references is more than compensated for by the method which I have followed. I have endeavoured to limit the meaning of word as far as possible to parallel instances by indicating the case which it governs, the word in context with [there is no page break here in the Nataraj ed.]  which it is employed, the literary period or department to which it belongs, and the frequency or rarity its occurrence. An examination of such articles as lohita or √2. ruh will illustrate my meaning.

UKT: The section on Akshara Alphabetic order {ak~hka.ra siñ} is in next file.

Contents of this page

UKT notes

The Battle of the Ten Kings

Dasharadnya Yuddha दाशराज्ञ युद्ध

-- UKT 140625, 190425, 200315
I have read the story of the Battle of Ten Kings from quite a few sources. I have even conjectured that King Abhiraza {a.Bi.ra-za mín:} who founded the ancient kingdom of Tagaung {ta.kaún: mín:neín-gnän} in northern Myanmarpré was the defeated leader of the coalition who lost the war and had to seek refuge in northern Myanmarpré.

UKT 190425: My above conjecture, I admit, is a flimsy one: a battle of one against a coalition of three (in the story from Burma) or of nine or 10 (in the story in Rigveda). The battle mentioned in the Glass Palace Chronicles in which King Abhiraza took part maybe just a small battle. However, it stands that both battles were fought in areas just south of the Himalayas where the invading IE speakers now settled in the western regions were fighting the Tib-Bur speakers of the eastern regions.

Now, read Wikipedia:
- https://en.wikipedia.org/wiki/Battle_of_the_Ten_Kings 140625,190425, 200315
Vashishta and Vishvamitra were opponents

The following is another account in a blog, where the author relates the events to verses in the Rig Véda.

From: http://historyindianized.blogspot.ca/2012/08/the-battle-of-ten-kings-dashradnya.html 140625

न चोरुहार्यं न च राजहार्यं न भ्रातृभाज्यं न च भारकारि |

व्यये कृते वर्धतेव नित्यं विद्याधनं सर्वधनप्रधानं |

" Knowledge can neither be stolen by thieves, nor can be taken away by kings. It can neither be divided in brothers nor is a load on one's shoulders.

"The more you give it, the more you get it back, in this way, the wealth of knowledge is the best wealth"

UKT: Read the story in Wikipedia. The event leading to war was the rivalry between two Rishis:
Vashishta  {wa-þéT~HTa.} -- http://en.wikipedia.org/wiki/Vashishta 140624
and Vishvamitra {waiþ~þa mait~ta. ra.þé.}, the ex-king turned rishi -- http://en.wikipedia.org/wiki/Vishvamitra 140624.

In Buddhist Pali canonical texts such as Digha Nikaya, Tevijja Sutta describes a discussion between the Buddha and Vedic scholars of his time. The Buddha names ten rishis {ra.þé.}, calls them "early sages" and makers of ancient verses that have been collected and chanted in his era, and among those ten rishi is Vasettha (the Pali spelling of Vashishtha in Sanskrit [18]). [19] [note 2]
-- https://en.wikipedia.org/wiki/Vasishtha 200315

Vishvamitra was the rishi who succumbed to the charms Menaka the Apsara and fathered the maid Shakuntala. He later repented and became a more powerful rishi, and authored the Gayatri Mantra. It is a mantra found in the Rig, Yajur, and Sama Vedas. Gayathri is actually a "Chandas" or meter.

UKT 200315: When a rishi has overcome "sensuality, specifically sex", then we may apply the Bur-Myan term {waiz~za-Bo:tau} to the rishi. Since Vashishta had a wife, and Vishvamitra had sex with Menaka, both are not {waiz~za-Bo:tau}. However, after Vishvamitra rejected both the sex-partner, and their offspring, and after practicing severe yogic practices, he fully recovered his lost powers. Now and only now being free from sensuality, could he be termed a {waiz~za-Bo:tau}.

Now, read another account of the Battle of the Ten Kings: King Sudas and the Battle of The Ten Kings, by Stjepan Spanicek, independent researcher, Version 3.0, June 24, 2018, Split, Croatia.
- SSpanicek-SudasBattle10Kings<Ô> / Bkp<Ô> (link chk 200315)
"[Introduction] It is about the middle of June 2018. when I initiated the writing of this essay. In Jyotish terms, the situation is very interesting. ... [p08] Last time I did mention the Angkor Wat temple complex in Cambodia. Further explanations of Angkor Wat bas-relief are needed and highly recommended. Indeed, this can surface some very interesting details about who is who in the Evolution Story. "
- https://en.wikipedia.org/wiki/Angkor_Wat 190426
[UKT transcribes "Angkor Wat" { ïn~kau: wut-kyaún:}]
"[p19] King Sudas: One of the biggest among all enigmas in the Vedic literature, and especially in the historiography, is to locate the proper time frame for so-called … Battle of the ten kings – Dasharadjna Yuddha … where … King Sudas … is supposedly in the main role. In addition, as I started my own research in order to find the real historical background of that story, I’ve noticed that this could be very closely connected with the so-called … Aryan Invasion Theory. ... [UKT: I'd rather call it Aryan Infiltration Theory (AIT), because they came in small groups stretching over years if not centuries.]"

Go back Battle-Ten-note-b

Contents of this page

Mallinātha Sūri

-UKT 140626
This eminent Sanskrit critic had belonged to the time-period 1350-1450 CE. We take note of the key events in Myanmarpré:
1313-02-11. King Thihathu moves capital to Pinya.
1315-05-16: Myinsaing Kingdom splits into Sagaing Kingdom and Pinya Kingdom.
(- http://en.wikipedia.org/wiki/Timeline_of_Burmese_history 140626).

We must remember that Thihathu was the youngest of Three Shan Brothers (actually half-Burmese and half-Shan). He became highly Burmanized and considered himself a heir to the Kingdom of Pagan. See:
¤ http://en.wikipedia.org/wiki/Thihathu 140626
¤ http://en.wikipedia.org/wiki/Mi_Saw_U 140626
"Mi Saw U aka Min Saw U was a Pagan princess, who was queen of two kings, Kyawswa of Pagan and Thihathu of Pinya, and mother of two kings, Uzana I of Pinya and Kyawswa I of Pinya. [2] Saw U was a daughter of Narathihapate, the last sovereign king of Pagan."

So we must assume that Mallinātha Sūri would be known to the Burmese scholars from the time of Sagaing & Pinya, and also of Innwa.

From Wikipedia: http://en.wikipedia.org/wiki/Mallinatha_Suri 120520

Mallinātha Sūri was an eminent critic, known for his commentaries on five mahakavyas (great compositions) of Sanskrit. During his times, he is said to have received the titles of Mahamahopadyaya and Vyakhyana Cakravarti. He lived during the reigns of Racakonda king Singabhupala and Vijayanagara king Deva Raya I. Based on the evidence from the inscriptions, it is estimated that he lived between 1350-1450 CE.

Mallinātha's surname was Kolachala, Kolachela, Kolichala or Kolichelama. The village Kolichelama (currently known as Kolchāram) is near Kowdipally, a small village in the Medak District of Andhra Pradesh. When Kākatīya rule ended, the scholars of Kolachelama family migrated to Rāchakonḍa, the capital of Singabhūpāla. From the colophons of Sanjīvani, it is known that Singabhūpāla honoured Mallinātha with the title of Mahāmahopādyāya, and Mallinātha's son with the title of Mahopādyāya.

UKT: More in the Wikipedia article.

Go back Mallinatha-note-b

Contents of this page

Panini

From Wikipedia: http://en.wikipedia.org/wiki/P%C4%81%E1%B9%87ini - 110711

Pāṇini {hsa.ra pa-Ni.ni.} पाणिनि, (a patronymic meaning "descendant of Paṇi") was an Ancient Indian Sanskrit grammarian from Pushkalavati, Gandhara (fl. 4th century BC [1] [2]).

He is known for his Sanskrit grammar [Vyakarana {bya-ka.ra.Na.}], particularly for his formulation of the 3,959 rules [2] of Sanskrit morphology, syntax and semantics in the grammar known as Ashtadhyayi {ûT~HT. Da-yi} अष्टाध्यायी «aṣṭādhyāyī», meaning "eight chapters", the foundational text of the grammatical branch of the Vedanga {wé-dïn~ga.}, the auxiliary scholarly disciplines of Vedic religion.

UKT 130716: It is interesting that Wikipedia has used the term "Vedic religion". The number of hymns in the Rig Veda has been counted and it is found the highest number goes to Indra, Agni, and Soma. Much less is sung for (the present-day Hindu) Brahma, Vishnu, and Shiva, probably showing that they were later additions. Because of this I have conjectured that the Vedic religion was not originally of Sanskrit speakers, but of original non-Sanskrit speakers of India -- the Tibeto-Burmans. The following is from Wikipedia: http://en.wikipedia.org/wiki/Rigvedic_deities 130716

List of Rigvedic deities by number of dedicated hymns, after Griffith (1888). Some dedications are to paired deities, such as Indra-Agni, Mitra-Varuna, Soma-Rudra, here counted doubly.

• Indra, 289 • Agni, 218 • Soma, 123 (most of them in the Soma Mandala)

• Vishvadevas, 70 • the Asvins, 56 • Varuna, 46 • the Maruts, 38
• Mitra, 28 • Ushas, 21 • Vayu (Wind), 12 • Savitr , 11 • the Rbhus, 11
• Pushan, 10

• the Apris, 9 • Brhaspati, 8 • Surya (Sun)
• Dyaus and Prithivi (Heaven and Earth), 6, plus 5.84 dedicated to Earth alone
• Apas (Waters) 6 • Adityas, 6 • Vishnu, 6 • Brahmanaspati, 6
• Rudra 5 (Early form of Shiva)
• Dadhikras, 4 • the Sarasvati River /  Sarasvati 3
• Yama (N.A.) • Parjanya (Rain), 3
• Vāc (Speech) 2 (mentioned 130 times, deified e.g. in 10.125)
• Vastospati, 2 • Manyu,  2
• Kapinjala (the Heathcock, a form of Indra) 2

The Ashtadhyayi is one of the earliest known grammars of Sanskrit, although he refers to previous texts like the Unadisutra, Dhatupatha, and Ganapatha. [2] It is the earliest known work on descriptive linguistics, and together with the work of his immediate predecessors (Nirukta, Nighantu, Pratishakyas) stands at the beginning of the history of linguistics itself. His theory of morphological analysis was more advanced than any equivalent Western theory before the mid 20th century, and his analysis of noun compounds still forms the basis of modern linguistic theories of compounding, which have borrowed Sanskrit terms such as bahuvrihi and dvandva.

Pāṇini's comprehensive and scientific theory of grammar is conventionally taken to mark the end of the period of Vedic Sanskrit , by definition introducing Classical Sanskrit.

UKT 130715: I am forming a theory that Vedic aka "Vedic Sanskrit" was one of the Tib-Bur (Tibeto-Burman) languages used by the peoples just south of the Himalayas, which was beginning to be used by the IE (Indo-European) speakers like Panini {pa-Ni.ni.}.

I am forming this theory based on the supposed presence of ऌ & ॡ (vocalic short L & long L vowels) sounds in Vedic similar to the {la.}-sounds in modern Bur-Myan (Burmese speech in Myanmar script) such as {la.}, {lya.}, {lwa.}, {lha.}, {lhya.}, {lhwa.}. However, in the Classical Sanskrit, we find a high presence of rhotic sounds such as ऋ & ॠ (vocalic short R & long R vowels) which are absent in Bur-Myan.

Since, Pal-Myan (Pali-Myanmar) is very similar (in consonant and vowel sounds) to Bur-Myan, I am of the opinion that it was the direct descendant of Vedic which had come into the land of Myanmar before the time of Gautama Buddha. It was recorded in Glass Palace Chronicle (in Bur-Myan), that a group from India led by King Abiraza had sought refuge in northern Burma (Myanmar) long before the time of the Buddha. If a king had come in, he must have been accompanied by his monks (who were not Buddhists) and scribes. They would have brought along their language, the Vedic, into the land of Myanmar.

Then in the 11th century AD. came King Anawrahta who uprooted the non-Theravada elements and their monks (probably because of political reasons) and changed the nature of Pal-Myan by introducing elements of Sanskrit which came in with the Mon-Myan language from the south. Please note that I am a scientist, and I admit my theory is nothing but a conjecture unsupported by any other evidence. I wait for comments from my peers. - UKT110711.

UKT: More in the Wikipedia article.

Go back Panini-note-b

Contents of this page

Petersburg dictionaries
- Otto von Böhtlingk (1815 – 1904)

From Wikipedia: http://en.wikipedia.org/wiki/Otto_von_Bohtlingk 120520

Otto von Böhtlingk (May 30, 1815 – April 1, 1904) was a German Indologist and Sanskrit scholar. His magnum opus was a Sanskrit dictionary.

He was born in Saint Petersburg, Russia. Having studied (1833-1835) Oriental languages, particularly Arabic, Persian and Sanskrit, at the University of Saint Petersburg, he continued his studies in Germany, first in Berlin and then (1839-1842) in Bonn.

Returning to Saint Petersburg in 1842, he was attached to the Royal Academy of Sciences, and was elected an ordinary member of that society in 1855. In 1860 he was made Russian state councillor, and later privy councillor with a title of nobility. In 1868 he settled at Jena, and in 1885 moved to Leipzig, where he resided until his death.

Böhtlingk was one of the most distinguished scholars of the nineteenth century, and his works are of pre-eminent value in the field of Indian and comparative philology. His first great work was an edition of the Sanskrit grammar of Panini, Aṣṭādhyāyī, with a German commentary, under the title Acht Bücher grammatischer Regeln (Bonn, 1839-1840). This was in reality a criticism of Franz Bopp's philological methods.

UKT: More in Wikipedia article.

Go back Petersburg-dict-note-b

Contents of this page

End of TIL file