Update: 2017-08-03 10:15 PM -0400

TIL

A Practical Sanskrit Dictionary

p101.htm

by A. A. Macdonell, 1893,
http://www.sanskrit-lexicon.uni-koeln.de/scans/MDScan/index.php?sfx=jpg 1929.
Nataraj ed., 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

MC-indx.htm | Top
MCc2pp-indx.htm

Contents of this page

{za-tya.}
  p101c1
{za-na.}
{za-ma.}
{za-ya.}
{za-ra.}
  p101c2
{za-la.}
{zi.}
  p101c3
{zi}
{zi-wa.}

 

UKT notes
Jamadagni - father of Parasurama {pa.hyu: ra-ma.}
  Differentiate {pa.hyu: ra-ma.} from {i-ta ra.ma.} |
Shibboleth the Killer: Speech divides: Script unites.
Vedic names of Astrological houses

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{za-tya.} / {za-t~ya.}

p101c1

p101c1-b00

जात्य [ gtya ]
- a. belonging to the family, caste, etc. of (--); related; noble; genuine; native, original (svarita accent).

 

p101c1-b01

जात्यन्ध [ gti‿andha ]
- a. blind from birth: -badhira, a. du. blind and deaf by birth; -‿asva, m. thoroughbred horse; -‿utkarsha, m. (superiority of = ) higher caste.

 

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{za-na.}

p101c1-b02

जान [ gn-a ]
- n. origin, birth-place.

 

p101c1-b03

जानक [ gnaka ]
- m. descendant of [King] Ganaka; , f. [Princess} St: -ntha, m. ep. of Rma.

 

p101c1-b04

जानन्ति [ gnanti] 
Skt: जानन्ति [ gnanti] - m. N. of a teacher - Mac101c1
Skt: जानन्ति jānanti - v. they know - SpkSkt

 

p101c1-b05

जानपद [ gna-pada ]
- a. living in the country; relating to districts; referring to or meant for the country-people; m. countryman; subject: , f. provincial expression; -padika, a. concerning a realm.

See my note on Shibboleth the Killer
My motto: Speech (pronunciation) divides. Script (correct written spelling) unites.
Remember the Bible story of Shibboleth in Book of Judges, Chapter 12, 12:6 - which I will refer to as Shibboleth the Killer .

p101c1-b06

[gn-i]
-- wife (- a.).

p101c1-b07

जानु [ gn-u ]
-- (m.) n. knee.

 

p101c1-b08

जानुक [ gnu-ka ]
- n. knee (gnly. -- a.); m. N.

 

p101c1-b09

जानुका [ gn-uk ]
- f. bringing forth (ac.).

 

p101c1-b10

जानुचलन [ gnu-kalana ]
- n. being tossed on any one's knees; -prakalana, n. id.; -daghn, a. () reaching to the knee: -‿ambhas, a. having water --.

 

p101c1-b11

जान्वस्थि [ gnu‿asthi ]
- n. shin-bone; -‿kn, a. bending the knee.

 

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{za-pa.}

p101c1-b12

जाप [ gp-a ]
- m. muttering; -aka, a. reciting in a low tone (--); muttering prayers; m. priest who mutters prayers; -in, a. muttering, reciting in a low tone (--); -ya, fp. to be muttered; n. muttered prayer.

 

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{za-ba.}

p101c1-b13

जाबाल [ gbl ]
- m. met. descendant of Gabal, N.: pl. N. of a school; i, m. pat. descendant of Gabala, N.

UKT 170803: For the name of a school, see Wikipedia:
- https://en.wikipedia.org/wiki/Jabala_Upanishad 170803
" जाबाल उपनिषत् jabala upaniṣad , is a minor Upanishad of Hinduism. The Sanskrit text is one of the 20 Sannyasa Upanishads, and is attached to the Shukla Yajurveda. The Jabala Upanishad is an ancient text, composed before 300 CE. "

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{za-ma.}

p101c1-b14

जामदग्न [ gmad-agn ]
- a. (&isharp;) coming from Gamadagni.

See my note on Jamadagni जमदग्नि - father of Parasurama

p101c1-b15

जामदग्नेय [ gmadagn-eya ]
- m. descendant of Gamadagni; -ya, m. pat. id., N.; relating etc. to Gamadagni or Gmadagnya; -yyi-ta, (den. pp.) n. slaughter after the manner of Parasurma.

 

p101c1-b16

जामातृ [ g-mtri]
-- m. (having an agnate mother, i.e. a mother-in-law), son-in-law; brother-in-law (sister's husband); -ka , m. son-in-law ; -tva , n. condition of a son-in-law. 

agnate adj. . Related on or descended from the father's or male side. . Coming from a common source; akin. n. . A relative on the father's or male side only.

 

p101c1-b17

जामि [ g-m ]
- a. consanguineous (brother or sister), related, allied, own: du. pl. brother(s) and sister(s): , f. (C.) female relation, esp. daughter-in-law; sts. sister; n. , consanguinity; sameness; repetition, tautology (gr.).

 

p101c1-b18

जामित्र [ gmitra ]
- n. (dia/metron) the seventh astrological mansion.

UKT 141108: There are 12 points of interest for each person:
1. Self - personal health, physical appearance
2. Livelihood - income
3. Friendship
4. Home - Parents, residence, etc.
The seventh is the House of Marriage - जामित्र jamitra
See my notes on Vedic names of astrological houses

 

p101c1-b19

जामित्व [ gmi-tv ]
- n. relationship.

 

p101c1-b20

जाम्बुक [ gmbuka ]
- a. coming from the jackal.

 

p101c1-b21

जाम्बूनद [ gmb-nada ]
- a. coming from the river Gamb; n. kind of gold; gold ornament: -maya, a. () golden.

 

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{za-ya.}

p101c1-b22

जाय [ga-ya]
-- pr. st. of √gan

 

p101c1-b23

जायक [ *gya-ka ]
- n. kind of fragrant wood.

 

p101c1-b24

जाया [ g-y ]
- f. wife, spouse: -tva, n. wifehood.

 

p101c1-b25

जायिन् [ gy-in ]
- a. conquering (--); -, a. victorious.

 

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{za-ra.}

p101c1-b26

जार [ gr- ]
- m. lover; paramour, adulterer.

 

p101c1-b27

जारगर्भ [ gra-garbha ]
- m. child by a paramour; , a. f. pregnant by a paramour; -ghn, a. f. killing her paramour; -ga, -gta, -gtaka, a. begotten by a paramour; -t, f. adultery with (--).

 

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p101c2

p101c2-b01

जारिणी [ gr-n- ]
- a. f. having a paramour.

 

p101c2-b02

[ grya-ka]
-- m. kind of animal

 

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{za-la.}

p101c2-b03

जाल [ . gla ]
- n. net; chain armour; wire helmet; lattice; network, dense mass; multitude; cluster; lion's mane; web-membrane (between the fingers or toes of divine beings or extraordinary men); fraud, magic, illusion.

 

p101c2-b04

जाल [ . gl-a ]
- a. watery.

 

p101c2-b05

जालक [ gla-k ]
- n. net; web; lattice; cluster of buds; multitude; -kra, m. spider: -ka, m. id.; -gavksha, m. lattice window; -m dhara, n. N. of a locality; -pda, m. web footed bird; N. of a magician; -psa, m. single thread of a web; -pura, n. N. of a city; -bandha, m. snare, gin; -ml, f. net; -vat, a. having a net; furnished with lattices.

 

p101c2-b06

[ gla‿aksha]
-- lattice window 

 

p101c2-b07

जालाय [ gl-ya ]
- den. . represent a net.

 

p101c2-b08

जालिक [ gl-ika ]
- m. bird-catcher.

 

p101c2-b09

जालिका [ gl-ik ]
- f. net, snare; multitude.

 

p101c2-b10

जालोद्गीर्ण [ gla‿udgrna ]
- pp. issuing from the lattices.

 

p101c2-b11

[ glora]
-- m. N. of an Agrahra 

UKT170803: अग्रहार agra-hra - m. land-grant to Brhmans - Macp003c3

 

p101c2-b12

जाल्म [ glm ]
- a. () contemptible, base; m. villain, wretch.

 

p101c2-b13

[ gsata ]
-- m. N.

 

p101c2-b14

जास्पति [ g-s-pati ]
- m. paterfamilias.

 

p101c2-b15

जान्हव [ ghnava ]
- m. descendant of Gahnu, pat. of various men: , f. the Ganges (daughter of Gahnu).

See Wikipedia: https://en.wikipedia.org/wiki/Jahnu 170803
"Rishi Jahnu appears in the story of the Ganges and Bhagiratha. When the Ganges came to earth after being released from Lord Shiva's locks, her torrential waters wreaked havoc with Jahnu's fields and penance. Angered by this, the great sage drank up all of the Ganges' waters to punish her."

 

p101c2-b16

जान्हवीय [ ghnav-ya ]
- a. relating to the Ganges.

 

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{zi.}

p101c2-b17

GI, I. P. gya, (. chiefly with par and vi) win, capture; vanquish, conquer; overcome (in battle, lawsuit, or play); surpass; subdue, master (passions, disease); slake (thirst); win form (2 ac.); be victorious (in play); worst (in a lwsuit); pr. gayati, impv. gay-atu, or pp. n. with in. long live-! cs. gpaya, P. . desire to win, obtain, or conquer; be eager for prey. ava, take away from; deprive of; conquer; reconquer. , win, acquire. ud, id.; conquer. nis, gain; overcome, vanquish; surpass: pp. nirgita, due (interest.) vi-nis, id. par, (gnly. .) overcome, vanquish, defeat; lose, be deprived of; succumb: pp. worsted, defeated, overcome; overwhelmed by (-). vi, gnly. . win; conquer; vanquish, defeat; surpass; control; be victorious; conquer in battle with (in.); impv. and pr. = long live - l des. strive for victory. sam, gain; overpower; subdue.

 

p101c2-b18

जिगमिषु [ gi-gam-i-shu ]
- (des.) a. about to go.

 

p101c2-b19

जिगीषा [ gi-g-sh ]
- (des.) f. wish to obtain, expectation; desire to conquer, ambition; -sh, a. desirous to obtain, conquer, or excel; ambitious: -t, f. emulation, ambition.

 

p101c2-b20

जिघत्सा [ gi-ghat-s ]
- f. desire or intention to eat; hunger; -s, a. desirous of eating (ac.).

 

p101c2-b21

जिघांसा [ gi-ghm-s ]
- f. intention to slay (√han); -s-in, a. wishing to kill (--); -su, a. intending to slay or destroy (ac., --).

 

p101c2-b22

जिघृक्षा [ gi-ghrik-sh ]
- f. desire to seize; -shu, a. intending to seize (ac., --); -draw (water).

 

p101c2-b23

जिघ्नते [ gi-ghn-a-te ]
- v. √han.

 

p101c2-b24

[ giṅg]
-- f. a plant 

 

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p101c3

p101c3-b00

जिजीविषा [ gi-gv-i-sh ]
- f. desire to live; -shu, a. wishing to live.

 

p101c3-b01

जिज्ञासन [ gi-g-s-ana ]
- n. wish to know; examination; -s, f. id.; investigation; -su, a. wishing to know or test, examining.

 

p101c3-b02

जित् [ gi-t ]
- a. conquering; gaining (--).

 

p101c3-b03

जितश्रम [ gita-srama ]
= ज ि त श ् र म
- a. (overcoming = ) inured to fatigue; practised in (lc.).

 

p101c3-b04

जिताक्ष [ gita‿aksha ]
- a. having subdued his senses; -‿akshara, a. having mastered writing, writing with ease; -‿tman, a. self-controlled; -‿apsaras, a. surpassing the Apsarases.

 

p101c3-b05

जिति [ g-ti ]
- f. acquisition; victory.

 

p101c3-b06

जितेन्द्रिय [ gita‿indriya ]
- a. having the passions subdued: -tva, n. subjection of the passions.

 

p101c3-b07

जित्वर [ gi-t-vara ]
- a. victorious; conquering (--).

 

p101c3-b08

जिन [ gi-na ]
- m. (overcomer), a Buddha; a Jain saint; ep. of Vishnu: -rakshita, m. N.; -ssana, n. Buddha's doctrine.

 

p101c3-b09

जिनेन्द्र [ gina‿indra ]
- m. lord of the Ginas, Buddha.

 

p101c3-b10

[ gindu-rga]
-- m. N.

 

p101c3-b11

[ ginv ],
- (V.) I. P. (.)  gnva  V.P.  gi-n-ti (only with pra ) stir, hasten ; quicken, stimulate; help, further, pra , quicken  

 

p101c3-b12

जिव्रि [ g-vri ]
- a. decrepit, old.

 

p101c3-b13

जिष्णु [ gi-shn ]
- a. victorious, superior; excelling (ac.); m. N.

 

p101c3-b14

जिहासु [ gi-h-su ]
- a. wishing to quit (ac.).

 

p101c3-b15

जिहीर्षु [ gi-hr-shu ]
- a. wishing to bring (ac.); wishing to take away, carry off, or remove.

 

p101c3-b16

जिह्म [ gihm ]
- a. slanting, oblique; crooked; squinting; fallacious; deceitful, dishonest; slow; n. dishonesty, duplicity.

 

p101c3-b17

जिह्मग [ gihma-ga ]
- a. moving in curves (snake); m. snake; -gati, a. id.; -t, f. crookedness, duplicity; -s&isharp;, a. lying on the side.

 

p101c3-b18

जिह्मित [ gihm-ita ]
- pp. bent, winding; veiled.

 

p101c3-b19

जिह्वा [ gi-hv ]
- f. [ caller: √hve ] tongue.

 

p101c3-b20

जिह्वाग्र [ gihv‿agra ]
- n. tip of the tongue; -mlya, a. belonging to the root of the tongue (certain letters); -laulya, n. voracity.

 

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{zi}

p101c3-b21

जीत [ g-t]
-- pp. of √gy

 

p101c3-b22

जीन [ gna ]
- n. [(a)g-na, goat-skin, cp. agna ] leathern bag.

 

p101c3-b23

जीमूत [ gm&usharp;ta ]
- m. thunder-cloud; -ketu, m. N. of a prince of fairies; -vhana, m. N.; -svana, m. thunder.

 

p101c3-b24

जीर [ g-r ]
- a. swift, active; urging, stimulating.

 

p101c3-b25

जीरदानु [ gr-dnu ]
- a. dropping swiftly, flowing abundantly.

 

p101c3-26

जीर्ण [ gr-na ]
- pp. of √gr; n. decrepitude, old age; digestion: -t, f. old age; -tva, n. id.; -visha, m. N. of a snake charmer; -sakti, f. power of digesting (lc.); -sata-khandamaya, a. () consisting of a thousand worn out pieces; -‿maya-gvara, m. slow fever.

 

p101c3-b27

जीर्णि [ g&isharp;rn-i ]
- a. decrepit.

 

p101c3-b28

जील [ gla ]
- m. [ (a)g-la, goat-skin ] leathern pouch.

 

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{zi-wa.}

p101c3-b29

I. P. (.) giva, live, be or remain alive; return to life (punar); live on, maintain oneself by (in.) impc. long life to you! pr. pt. gvat, living, alive, gvan gakkhati, goes on lving, remains alive: pp. gvita, living, alive (rare in this sense); cs. gvya, P. (.) cause to live, revive; save or spare the life of; maintain, bring up; wish long life to: pp. gvita, revived; des. gigvisha, P. (.) wish to live; seek a livelihood, try to maintain oneself (by, in.). ati, survive; live better than (ac.). anu, live like (ac.); live for, be devoted to (ac.)_; live upon, be maintained by (ac.); cs. revive. , exist by; use. ud, return to life; cs. revive. prati‿ud, return to life; pp. revived; cs. revive. upa, maintain oneself; live on or be dependent on; make use of, practise: vrittim-, gain one's livelihood; gd. upagvya, in dependence on, on account of (ac.); cs. make use of, exploit. sam, live; return to life; cs. revive; keep alive, support.

 

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UKT notes

Jamadagni - father of Parasurama

-- UKT 141108, 170803:

The socalled "Hindu" epic Ramayana is of great importance in the cultures of South-East Asian countries, including Myanmarpr. The peoples of these countries are mainly non-Hindu. However most of people in Myanmarpr are not aware that there are two distinct personalities who are differentiated as {pa.hyu: ra-ma.} from {i-ta ra.ma.}

Based on my study, I have come to the conclusion - tentatively - that they are different ethnicity and also of language. {pa.hyu: ra-ma.} is IE (Indo-European) speaking a sibilant rhotic language, Sanskrit, and {i-ta ra.ma.} a thibilant non-rhotic dialect of Tib-Bur (Tibeto-Burman) the languages of indigenous population before th IE  incursion into India through the north-west. The two groups of people were mortal enemies. However, when they met, {pa.hyu: ra-ma.} decided to give way to the younger {i-ta ra.ma.}. The Hindu grab-god priests then make up the story of reincarnation of their Dva-god Vishnu:  {pa.hyu: ra-ma.} as the Sixth Incarnation and {i-ta ra.ma.} as the Seventh.

I could stomach these stories until I come across Gautama Buddha being made into the Ninth incarnation of Vishnu. From that time onwards, I came to regard the Brahmana-Poannar {braah~ma.Na. poaN~Na:}, and Shaivite-Poannar {i-wa. poaN~Na:} priests as grab-gods, who would incorporate any and all divinities of the Tib-Bur speaking peoples of ancient India, and classed Tib-Bur themselves as Servants & Slaves -- the Sudras . As for themselves, they claimed to be the Chosen to be served by everyone else including the kings and agriculturists (including merchants and craftsmen).

From Wikipedia: http://en.wikipedia.org/wiki/Jamadagni 120227

Jamadagni (or Jamdagni, Skt: जमदग्नि) is one of the Saptarishis (Seven Great Sages Rishi) in the seventh, i.e. the present Manvantara. [1] He was a descendant of the sage Bhrigu, {Ba.gu. ra..}*, one of the Prajapatis created by Brahma, the God of Creation. Jamadagni has five children with wife Renuka, the youngest of whom was Parashurama, an avatar of Lord Vishnu.

*Bhrigu = {Ba.gu} from equivalents of Pali to Skt names by Maurice Walshe (2005) translation of Digha Nikaya - see note in - https://en.wikipedia.org/wiki/Angiras_(sage) 170618

UKT: More in the Wikipedia article

http://www.telugubhakti.com/telugupages/Sages/Jamadagni.htm 120227
UKT 120227: The story is told in a very entertaining manner. I am giving here only my edited excerpt. It is a story about the first two castes, the ब्राह्मण brāhmaṇa 'the intelligentsia or literati' and the क्षत्रिय ksatriya 'the rulers and military', and about a Hindu ऋषि ṛṣi {I.i.} who should be considered as a {poaN~Na: ra.} who can marry. This is in contrast to a Myanmar Buddhist  {ra..} who would not marry. In the following story the term <sage> stands for a ऋषि ṛṣi {I.i.}.

UKT 141108: the common name of ऋ as "vocalic R" is very misleading and the reader takes it to be a consonant similar to English R. It is not a consonant. It is a vowel, and I propose that it be called "rhotic vowel".

The lineage of Bhrigu:

The lineage of sage Bhrigu [ ब्राह्मण brāhmaṇa ] is indeed illustrious: [Bhrigu] > Chyavana > Jamadagni > Parasurama etc.

[The marriage of a ब्राह्मण brāhmaṇa man and क्षत्रिय ksatriya woman]

... When sage Rucheeka [a son of Chyavana] approached King Gadhi for the hand of [his daughter Princess] Satyavathi, the king put a condition to the sage, that he would give his daughter in marriage if the sage gives him a thousand horses white in body color but with dark ears. ... ... sage Rucheeka accepted the challenge and prayed to [Deva] Varuna, who obliged the sage readily. Thus [a ब्राह्मण brāhmaṇa and a क्षत्रिय ksatriya got married].

Birth of Jamadagni

Sage Rucheeka took his wife [Princess] Satyavathi and went [home] to his ashram. When Satyavathi wanted children, sage Rucheeka told her that he would create a divine rice pudding, which would give her a child. Satyavathi requested her husband to help her mother too ([Queen] Gadhi did not have a son and the life and marriage is considered incomplete without a male child). So, Rucheeka meditated on Para Brahma (The Ultimate Principle) and created two vessels with divine rice preparation. He showed her the two vessels and told her that one of them is brahmyam (full of the brahminic energies, Satva guna) and the second Kshatram (full of the fighting warrior clans energies, rajo guna). He tells her that after bath, she and her mother should hug a fig tree and an Aswattha tree respectively and then they should consume the respective rice puddings.

However, ... the two vessels got interchanged and Satyavathi ate the pudding bearing kshatriya energies and her mother the brahminic one. There is another variant to the story that the mother ... interchanged the vessels deliberately because she felt that Sage Rucheeka would give the better child to his own wife. ... [Sage] Rucheeka saw with his divine vision about the mix up and told his wife that she was bearing a ... kshatriya foetus in her womb and not a brahminic one. Satyavathi was saddened and prayed to her husband to prevent the calamity through his yogic powers. He agreed and with his yogic powers transferred the change to his grandson (to the next generation).

... ... ...

Thus a brahminic sage Jamadagni was born to Rucheeka and the kshatriya energies took shape when Jamadagni got a son [Parashu] Rama [aka Bhargava Rama] in due course of time. ... [Parashu Rama carries ] a divine Axe as his weapon.

[Princess] Satyavathis mother [the queen] gave birth to a wonderful child who was full of brahma teja (satvik qualities). Thus, though born as a [क्षत्रिय ksatriya] king, Kusikas grandson, variously known as Gadheya, Kausika and Viswamitra became world famous for his qualities as a Brahmarshi. ...

The curse of Sun God

Jamadagni married Renuka and was leading a happy married life. ... Once he went to the bank of river Narmada along with his wife Renuka and as fate would have it, felt the desire to have [sex] ...with her [there and then] in the day time. Since the area was uninhabited, the sage felt that there is no problem for his privacy. [However] ... the Sun God (who is also called as Karma Sakshi, the witness to all our actions [in daytime] ) came in human form as a Brahmin and told the sage that what [he is doing is not right] ...

[The wife] Renuka felt shy at the sight of a brahmin as she was naked ... The sage was angry at the interruption ... [because it is not right to interrupt a person in sleep, while eating, having sex, and other natural functions] and cursed Sun God to be afflicted by Rahu ... The Sun God in turn cursed the sage to meet humiliation and death at the hands of a king [or] kings sons. It [was due to this that] led to Parasu Rama [to become the enemy of] the kshatriya kings ... [UKT ]

Sage Jamadagni gave a further curse to Sun God that he will be considered as a Paapi (malefic) {pa-pa. groh} [In Vedic astrology and Bur-Myan {ma.ha-Boat} astrology the Sun is considered to be a malefic.] Lord Brahma [had to intervene in the quarrel between a Brahmin sage and a Deva]. [Lord Brahma] modified the curses ... so that the splendor of Sun God is unaffected (except temporarily ... [at eclipses ] ... .

The beheading of Renuka and her coming back to life

In course of time, Jamadagni and Renuka got five sons ... It was the habit of Renuka ... [to fetch water in an unbaked mud pot which holds water as long as she was 'chaste' . However one day she saw a divine youth with whom she became infatuated. That thought made her unchaste, and the unbaked pot would no longer hold water] ... Jamadagni saw with his divine sight what happened and asked his sons to behead her [their mother] as punishment. ... The first four sons refused ... [but] the youngest one, [Parashu] Rama obeyed the fathers command and killed his mother and again at the fathers command his brothers too for the sin of disobeying their fathers command. ... Jamadagni was pleased with the obedience of [Parashu] Rama and offered him a boon. [Parashu] Rama asked his father to bring back his mother and brothers to life and the sage obliged. That was the power of the sages in those ages! ...

The death of Jamadagni

The mighty king Kartaviryarjuna of Haihaya clan was born with two short and weak hands. The cause of that deformity is another interesting story. Sudarsana Chakra [the disc weapon of Vishnu] became rather proud of his own powers once and [Lord] Vishnu cursed Sudarsana to take birth as a human with weak hands.

When Sudarsana  [the personified disc weapon of Vishnu] realized his error (that is the benefit of a curse, to show the ego its error, thus the curses were meant as boons indirectly) [UKT: who was it that became a cripple? - Vishnu or his weapon] Vishnu as cripple but became a great devotee of Sri Dattatreya (the wonderful form of the Trinity in One) and got many boons from Him. He became one of the mightiest kings on earth and punished the mighty Ravana once and Ravanas grandfather Pulastya had to visit Kartavirya and intercede on Ravanas behalf. One of the boons that Kartavirya got was that when the end comes (anything which has a beginning has to have an end), it should be in the hands of a worthy opponent. To fulfill that boon and as promised to Sudarsana, [Lord] Vishnu took birth as Parasurama to Jamadagni. ... 

Jamadagni had a Kamadhenu [wish-giving cow which would give anything - not only milk] named Surabhi ... [At one time] King Kartaviryarjuna visited the ashram of sage Jamadagni along with his retinue (it was the custom of the kings to go hunting and visit the ashrams of various sages who were living in the forest). ... The king was impressed [with the cow] and requested the sage to give [it] ... to him. The sage refused. The king was angry and ... killed the sage Jamadagni [at which the cow disappeared]

Renuka [the wife - now the widow] wanted to accompany [her husband] ... on the funeral pyre. Sage Bhrigu (grandfather of Jamadagni) stopped her and brought her back to life along with the Sage Jamadagni.

Parasurama [the son] was very angry ... killed the king Kartaviryarjuna in battle ... . When Parasurama ... [told his father about it], the sage told him that it was wrong to kill the king of the land ... exposing the kingdom to anarchy is a sin) and asked his son to go for tirthayatra (a visit to sacred places) for an year to achieve purification. Obeying the order of his father, Parasurama set off on a pilgrimage. Seizing this opportunity, the sons of Kartaviryarjuna killed Jamadagni. Renuka called out to her divine son twenty one times to protect his father. As per the destiny and as per Sun Gods curse, the mothers calls to her son went unanswered and the sage Jamadagni met his end. ...

UKT: More in the article.

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Shibboleth the Killer

UKT 160310, 170803:

As a joke I usually ask my Bur-Myan Buddhist students where Gautama Buddha was born and died. Their usual answer is Nepal and India the present-day geo-political units. I would then retort "So you are worshipping a Kala'paya " - purposely mispronouncing {ku.la:} 'relative' as {ka.la:} 'black'. Almost all become angry at such an insult.

Remember the syllable {ku.} is close-back vowel, whilst {ka.} is open-front. Because of which they carry the exact meaning of each other. The first is "endearing": the second is "insulting".

My motto: Speech (pronunciation) divides. Script (correct written spelling) unites.
Remember the Bible story of Shibboleth in Book of Judges, Chapter 12, 12:6 - which I will refer to as Shibboleth the Killer .
See Wikipedia: https://en.wikipedia.org/wiki/Shibboleth 170803

 

I have a ready remedy. I explain that the words Nepal & India refer to the present-day geo-political units. Buddha was a resident of Magadha Mahājanapada {ma.ha-za.na.pa.da.} महाजनपद 'the foot-hold of a group of peoples sharing almost the same cultural values and language root - Tibeto-Burman - living in areas of north-eastern India stretching to Tagaung and Pagan in northern Myanmarpr. And if time permits, I explain the story of King Abhiraja and compare it to the Battle of the Ten Kings dāśarāj - a battle alluded to in the Rigveda (Book 7, hymns 18, 33 and 83.4-8). See: https://en.wikipedia.org/wiki/Battle_of_the_Ten_Kings 160310. And also to the well-known story of how the relatives of the Buddha had to flee the wrath of Prince Vidudabha of Kosala kingdom who dethroned his father King Pasenadi. I emphasize that the Magadha language must have taken a foothold in Myanmarpr long before the time of the Buddha, and that what we are using is actually Magadhi and not Pali from Sri Lanka. I conjecture that Myanmar script was not derived from a southern Indian script, but is as ancient as the Asokan script.

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The Different Vedic Names of Astrological Houses

-- UKT 141108: There are 12 points of interest for each person:
1. Self, 2. Livelihood, 3. Friendship, 4. Home, ... 
The seventh is the House of Marriage - जामित्र jamitra

From:
http://www.psychicguild.com/houses/astrology.htm 120227
http://www.barbarapijan.com/bpa/Bhava/bhava_nama_karaka_adhipati.htm 120227
UKT: I have highlighted those terms that are used by Bur-Myan astrologers -- 120227

01. Bhava Lagna, Kalpa, Tanu, Udaya, Vilagna
       Tanu = kalpa - atmasthana : body, personality
02. Artha, Dhana, Nyana, Swa, Vak, Vitta
      dhana = kutumba -sva - vitta - vaksthana - koza : wealth, knowledge
03. Dhairya, Dushchikya, Sahodara, Veerya, Vikrama
      Sahaja = Krama - Vikrama - Parākrama - Duschikya - Sahottha - Yodha : siblings, comrades

04. Ambu, Geha, Hibuka, Jala, Matru, Rasatala, Sukha, Vidya, Vriddhi
 &10sp;    Sukha = Bandhu - Ambu - Hibuka - Paataala - Surid - Suhrida
         - Griha - Matripadma - rasAtala - vezman : happiness, mother
05. Deva, Dhee, Nandana, Panchaka, Pitru, Putra, Santana
      suta = Putra - Santana - Buddhi - Mantra : children, genius
06. Bhaya, Ripu, Roga, Shashta, Shastra, Shatru
      ripu = Roga , Vyadhi, Satkona, Satru, Satrurugriha, kSata, zatru : enemy, argument

07. Asta, Dyuna, Gamana, Jamitra, Kama, Saptama
      java = Jaya - Yuvati = Kalatra - Bharya - Punya - Marga - Jamitra - Kaama
         - Madana - Patni - Smara - Dyuna : spouse, union
08. Mrityu, Parabhava, Rana, Randhra, Vinasha
      mrityu = Ayur - Niryana - Marana : death, rebirth
09. Dharma, Nava, Shubha, Tapu
      dharma = Daivata - Bhaagya - Acharya - Pithru - Pitru-kshetra : religion, father

10. Aspdad, Gnana, Karma, Kha, Madhya Lagna, Meshurana, Vyapara
      karma = Mana - Vyapara - Vyoman - Agna - Meshurana - Ambara - Kha : law, respect
11. Aya, Labh, Upantya
      labha = aya - prapti - vriddhi : gain, network
12. Antya, Dwadashaka, Rina, Vyaya
     vyaya : loss, return

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