p083.htm
• A Practical Sanskrikt Dictionary,
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.
-
https://dsal.uchicago.edu/dictionaries/macdonell/ 190516
• The Buddhist Hybrid Sanskrit Grammar and
Dictionary, BHS, vol.2, by F. Edgerton,
pp. 627.
-
FEdgerton-BHSD<Ô> /
Bkp<Ô> (link chk 180627)
• The Student's Pali English dictionary ,
by U Pe Maung Tin, 1920.
- (ref: UPMT-PEDxxx).
Downloaded copies in TIL
HD-PDF and SD-PDF libraries:
-
UPMT-PaliDict1920<Ô> /
bkp<Ô> (link chk 190113)
• Pali-Myanmar Dictionary
(in Pal-Myan), by U Hoke Sein,
- (ref: UHS-PMD). The dictionary in printed form is in TIL Research Library.
• Latin-English Vocabulary II, by Hans H Ørberg, 1998
-
HHOrberg-LinguaLatina<Ô> /
Bkp<Ô> (link
chk 190624)
Edited by U Kyaw Tun (UKT) (M.S., I.P.S.T., USA),
Daw Khin Wutyi, Daw Thuzar Myint, Daw Zinthiri Han
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
MCpp-indx.htm
UKT 170512: I had thought that there is no mention of the Mahabharata - the Hindu Epic (important because of the philosophical aspect of Bhagavad-Gita) - in Theravada Buddhism until I found
{za-ta.kûT~Hta.ka.hta} from the Buddhist Sixth Council (1954-1956). An excerpt in Pal-Myan mentions words which you can decipher:
{ku.ru.},
{kau:ra.ba.}, and
{wi.Du.ra.pûN~ði.ta.}.
See • Mythical Kuru dynasty below.
{gar~za.}
: repha - contd
p083c1
{gar~ta.}
{gar~da.}
{gar~Da.}
{gar~Ba.}
{gar~ma.}
{gar~wa.}
: Pal
{gûb~ba.}
{gar~ha.}
p083c2 :
{ga.la.}
{ga.wa.}
{ga.ha.}
p083c3
{ga} : Romabama Maukcha-Weikcha Rule :
{mauk-hkya.}
{weik-hkya.} rule
{gaïn~}
: in Kin'si form
{ga-Ða.}
{ga-Na.}
{ga-ta.}
{ga-hta.}
{ga-Da.}
{ga-na.}
{gaan~}
UKT notes :
•
Devanagari conjunct equiv. to Myanmar Kinsi
• Doggie's Lament:
•
Eating Meat in Buddhism
• Grapheme-shape hypothesis : my
theory
•
Human cheek : cheek slapping by the Japanese
forces in Burma (Myanmar)
during the WWII was
one of the reasons why we turned
against the Japanese.
• Kuruksestra-Mahabharata
• Magadhi-Myanmar (Mag-Myan) : the lost language
Maukcha-Weikcha Rule
• Mythical Kuru dynasty
•
Precentor : a church official (singing assistant) - differentiate from
<presenter>
•
Rotacism : trill /r/ vs approximant /ɹ/
relation between L-sounds sounds and R-sounds
•
Sattra - sacrificial session
• Twelve Worldly Mingala-rites : in
Theravada-Buddhist Burma
- different from Mingala Sutta of Gautama Buddha
•
Vishvamitra - an ancestor Gautama Buddha who became
Waizza Rathé
{waiz~za ra.þé. } of Ramayana. He was a king
- a Kshatriya
{hkût~ti.ya.}, who gave up his kingship to become a rhisi.
• Visit to Naga hills -
{nwa:nauk} गवय «gavaya»
•
War Song of Dinas Vawr : the First
Anglo-Burmese War (5 March 1824 – 24 February 1826)
{gar~za.}
: repha - contd
p083c1-b00/ p063-009
• गर्जित
[ garg-ita ]
- pp. n. id.; thunder; boasting:
-rava, m. roar.
9)
{gar~ta.}
p083c1-b01/ not online
• गर्त [garta]
-->
{gar~ta.}
Skt: [garta]
- ¹. m. high chair, throne;
seat of a war-chariot;
². m.n. a hole; ditch; grave;
canal -- Mac083c1
Skt: गर्त «garta» - m. hollow of the the loins (anus,
vagina) ... - SpkSkt
IPal: {gatta} - n. the body, limb. UPMT-PED084
IPal: {gutta} - ppp. (√gup) protected, hidden, preserved; f. a
prison. - UPMT-PED086
BPal:
{gût~ta.} -- UHS-PMD0355
UKT from UHS: n. body parts, body
p083c1-b02/ p063-008
• गर्ताश्रय
[ garta‿âsraya ]
= ग र ् त ा श ् र य
- m. animal living in holes.
8)
{gar~da.}
p083c1-b03/ not online
• गर्द् [GARD] I.P.
-- garda , shout, exult
p083c1-b04/ p063-007
• गर्द
garda [ gárd-a ]
-->
{gar~da.}
Skt: [ gárd-a ]
-- a. hungry -- Mac083c1.
7)
BPal:
{gûd~da.} -- UHS-PMD0356
UKT from UHS: mfn. hungry
p083c1-b05/ p063-006
• गर्दभ gardabha [ garda-bhá ]
Skt: गर्दभ
[ garda-bhá ] -- m. ass:
&isharp;, f. she-ass;
(-bha)-ratha, m. car drawn
by asses. -- Mac083c1
6)
BPal:
{ga.dra.Ba.} - UHS-PMD0356
UKT from UHS: m.
{mræÑ:} 'ass', 'donkey' -- MED2006-373
UKT 190222: An ass and a donkey may or may not be the same. As a beast of burden, the term mule seems to be more general. A person who drives mules is a muleteer :
- https://en.wikipedia.org/wiki/Donkey 190222
- https://en.wikipedia.org/wiki/Mule 190222
{gar~Da.}
p083c1-b06/ p063-005
• गर्ध [ gardh-a ]
- m. greed; eagerness for (--°); -in, a. greedy; eager for, devoted to
(--°).
5)
{gar~Ba.}
p083c1-b07/ p063-023
• गर्भ [ gárbh-a ]
- m. womb; interior (--° a. containing -within); foetus, embryo;
new-born child; child; offspring, brood (of birds); conception; sprout: *-ka,
m. wreath of flowers interwoven with the hair; -kâma, a. desirous of the fruit
of the womb; -kâra, n. N. of a Sastra (producing fertility); -kâla,
m. time of
pregnancy; -gata, pp. lying in the womb; -griha, -geha,
n. inner apartment, bed
chamber; inner sanctuary containing the image of the deity; -graha, m.,
-grahana,
n. conception; -kyuti, f. birth; -tâ, f., -tva,
n. pregnancy; -dâsa, m. (î, f.)
slave by birth (Pr.); -dvâdasa, m. pl. twelfth year after conception;
-dharâ, a.
f. pregnant; -dhârana, n. pregnancy; -purodâsa, m. cake offered during the
pregnancy of a female animal; -bhartri-druh, a. injuring the foetus and the
husband; -bharman, n. nurture of the foetus; -bhavana, n. inner sanctuary containing the image of the deity;
-bhâra, m. burden of the womb: -m dhri, become
pregnant; -mandapa, m. inner apartment, bed chamber; -mâsa,
m. month of
pregnancy; -rûpaka, m. young man; -lakshana, n. sign of pregnancy;
-vatî, a. f.
pregnant; -vasati, f., -vâsa, m. womb; -vesman,
n. inner chamber; lying-in room;
-sâtana, n. causing of abortion; -samsravana, n. miscarriage;
-samkarita, m. one
of mixed extraction; -sambhava, m. conception; -sambhûti,
f. id.; -stha, a.
being in the womb; -sthâna, n. womb; -srâva, m. miscarriage.
23)
© -bhavana
Skt: [-bhavana] - n. inner sanctuary containing the image of the deity -
Mac083c1
Skt: गर्भभवन «garbhabhavana» - n. sanctuary of a temple - SpkSkt
p083c1-b08/ p063-022
• गर्भागार [ garbha‿âgâra ]
- n. womb; bed chamber; lying-in room; inner sanctuary; -‿âdi,
a.
beginning with conception; -‿âdhâna, n. impregnation; a certain ceremony
preceding impregnation; -‿ashtama, m. eighth year after conception.
22)
© गर्भाधान « garbhādhāna»
Skt: [ -‿âdhâna ] - n. impregnation; a certain ceremony
preceding impregnation; - Mac083c1
Skt:
गर्भाधान « garbhādhāna»
- lit. attaining the wealth of the womb, the 1st of 16 Hindu rites of
passage - Wikipedia
UKT 170508: See my note on Twelve Worldly Mingala-rites in Theravada-Buddhist Myanmarpré: different from Mingala Sutta of Gautama Buddha.
p083c1-b09/ p063-021
• गर्भिन् [ garbh-in ]
- a. pregnant (also fig.), with (ac., in.): (n)-î,
f. pregnant woman.
21)
p083c1-b10/ not online
• गर्भेश्््वर [ garbha‿îsvara ]
- m. hereditary sovereign: -tâ, f., -tva, n. hereditary dominion.
20)
p083c1-b11/ p063-019
• गर्भैकादश [ garbha‿ekâdasa ]
- m. pl. eleventh year after conception.
19)
UKT 190226: Just as the Consonantal Aksharas, such as Ka {ka.} is important in forming Cultural Ideas to the Buddhists and Hindus, the Numbers or Numerals are important. The above entry shows the importance of Number Eleven in our cultures which is based on Astrology.
For a standard work on Astrology, see Brihat Jataka बृहज्जातक = ब ृ ह ज ् ज ा त क (from बृह् «bṛhat» adj. - big, great, large)
- https://en.wikipedia.org/wiki/Brihat_Jataka 190226
• Brihat Jataka of Varaha Mihira, transl. by N. Chidambaram Iyer, 1885, in TIL HD-PDF and SD-PDF libraries:
- NCIyer-BrihatJataka<Ô> / Bkp<Ô> (link chk 190226)
"There is probably not one subject which is so ill-understood, which so many people pretend to know, and on which so many are prepared to express an opinion, as the subject of Astrology." - Introduction.
I, UKT, fully supports this opinion of N. C. Iyer. In Chapter 09, p092-109, you'll read something on Astakavaga - my speciality when I was a part-time astrologer. In the chapter, on p103 to the end you'll find Sarvashtaka Varga by which I summed up a person's life.
{gar~ma.}
p083c1-b12/ p063-018
• गर्मुत् [ garmút ]
- f. kind of wild bean.
18)
{gar~wa.}
UKT 151231, 170509: Two transforms are involved in inter-transliteration between Skt-Dev to Pal-Myan
{gar~ba.} -->
See my note on Checking vowels with killed-approximants
p083c1-b13/ p063-017
• गर्व [ gar-va ]
- m. pride: -m kri
or yâ, become haughty: -gir,
f. pl. haughty speeches, vauntings.
17)
© गर्व [ gar-va ]
Skt: गर्व [ gar-va ]
- m. pride - Mac083c1
BPal:
{gûb~ba.} - UHS PMD0358
UKT from UHS: - m. aggressiveness, haughtiness
p083c1-b14/ p063-016
• गर्वाय [ garvâ-ya ]
- den. Â. behave haughtily; ita, pp. haughty; proud of (in., --°).
16)
{gar~ha.}
p083c1-b15/ not online
• गर्ह [garh]
- i. (p.) â. garha, x. (p) â. garhaya, complain of anything (ac.)
to (d.); accuse, reproach, censure, blame; repent, of (ac.) : pp.
garhita,
blamed, by (in., g, lc., --°); despised; blameworthy, reprehensible, forbidden;
despicable; -m, ad. badly, ni, l. Â. speak slightingly of (d.). vi, censure,
blame, rail at: pp. blamed, by (in. g., --°); contemptible, reprehensible, forbidden (by,
ab.), blameworthy (on account of, --°).
p083c2-b01/ p063-015
• गर्हण [ garh-ana ]
- a. involving reproach; n. blame, reproach (on the part of,
in.): â, f. id.: -m yâ, incur blame (among,
lc.); -anîya, fp. blameworthy; -â,
f. blame, reproach; -in, a. blaming, railing at (--°); -ya,
fp. blameworthy.
15)
© गर्हण garhana [ garh-ana ]
= ग र ् ह ण -->
{gar~ha.Na.}
Skt: a. involving reproach; n. blame,
reproach (on the part of, in.) - Mac083c2
BPal:
{ga.ra.ha.Na.}
- 
-
UHS-PMD0360
UKT from UHS: n. blame , reproach
{ga.la.}
p083c2-b02/ not online
• गल् [gal], i.p.
- gala , drip, trickle down, drop; fall or slip down, off or out;
disappear; pp. galitea, vanished, gone, lost (°--); omitted, esp. of recurring
passages left out in the Pada text of the R.V.; cs. gâtaya, strain; liquefy,
dissolve, melt. ava, fall off or down, â, pp. fallen, sunk or flowed down
ud,
well forth; fall out. nis, pp. effused, distilled. pari, pp. tumbled down; sunk
in (--°). pra, drip down. vi, flow away, dry up; melt; fall or slip down or off;
slip out of (ab.); come to an end, disappear; pp. drained; dissolved; vanished.
pra-vi, stream forth; disappear.
p083c2-b03/ p063-014
• गल [ gal-a ]
- m. throat, neck: -vârtta, a. living only for his throat ( = belly);
-sundikâ,
f. uvula: du. soft palate; -hasta, m. hand on ( = seizure by) the throat.
14)
© गल [ gal-a ]
Skt: गल [ gal-a ] -
- m. throat, neck: - Mac083c2
Skt: गल «gala» - m. rope, reed, throat, ... - SpkSkt
BPal:
{ga.la.}
- UHS PMD-0361
UKT from UHS: m. neck
© गलशुण्डिका «galaśuṇḍikā»
Skt: -sundikâ,
f. uvula: du. soft palate; - Mac083c2
Skt: गलशुण्डिका «galaśuṇḍikā» - f. soft palate, swelling of the uvula,
uvula - SpkSkt
p083c2-b04/ p063-013
• गलितक [ galita-ka ]
- m. kind of dance or gesticulation; -pradîpa, m., -pradîpikâ,
f. Lamp
of omitted passages, T. of a work; -vayas, a. whose youth is past, stricken in
years, aged.
13)
© गलितप्रदीप «galitapradīpa»
Skt: [ -galitapradīpa] -
f. Lamp of omitted passages, T. of a work - Mac083c2
Skt: गलितप्रदीप «galitapradīpa» - m. light of dropped verses - SpkSkt
p083c2-b05/ not online
• गलून [galûna]
- m. N. of a man
p083c2-b06/ p063-012
• गल्ल galla [ galla ]
= ग ल ् ल -->
{gal~la.}
Skt: m. cheek. -- Mac083c2
12)
BPal:
{gal~la.}
- 
UKT from UHS: m. the buccal cavity .
See my note on the human cheek : cheek slapping by t he Japanese forces in Myanmarpré during the Second World War.
p083c2-b07/ p063-011
• गल्वर्क [ galvarka ]
- m. crystal; crystal bowl (also gallaka).
11)
{ga.wa.}
p083c2-b08/ p063-010
• गव [ gava ]
- m. ox (only °-or --°).
10)
p083c2-b09/ p063-001
• गवय [ gava-yá ]
Skt: गवय [ gava-yá ]
- m. species of ox (Bos gavaeus); -la, m. buffalo. -
Mac083c2
1)
BPal:
{ga.wa.ya.} - UHS PMD0361
UKT from UHS: m.
{nwa:nauk},
'jungle ox'
"Bos frontalis laosiensis [ 5] — seladang en malay, krating en thaï, katu poth, peoung (Birmanie)
{praún}".
- https://fr.wikipedia.org/wiki/Gayal 151231
See my note on A Visit to the Naga-hills
p083c2-b10/ p063-004
• गवाक्ष
[ gava‿aksha ]
- m. (bull's eye), round window,
air-hole; (n. ?) N. of a lake: i-ta, pp.
latticed (with, in.).
4)
p083c2-b11/ p063-003
• गवानृत
[ gava‿anrita ]
- n. false testimony regarding kine.
3)
p083c2-b12/ p063-002
• गवामयन
[ gavâm-ayana ]
- n. N. of a sattra lasting a whole
year; (m)-pati, m. bull (lord of cows);
lord of rays, ep. of the sun or Agni.
2)
UKT 140905: A "sattra" सत्त्र «sattra», among many meanings such as <deception> means a "sacrificial session" which can last several hours, a week, a month, or even a year. Do not be alarmed at the word "sacrifice". Of course, it can be killing of a sacrificial victim - a human or an animal - or simply a burnt offering of clarified butter on a wooden fire.
See my note on sattra - sacrificial session .
p083c2-b13/ p063-043
• गवाशन [ gava‿asana ]
- m. tanner, shoemaker; -‿asva, n. cattle and horses; -‿ahnika,
n. daily
allowance of fodder for a cow.
43)
p083c2-b14/ p063-042
• गविष्टि [ gáv-ishti ]
- a. desiring cows; f. heat, ardour,
fervour; eagerness for or heat of battle; combat.
42)
p083c2-b15/ p063-041
• गविष्ठ [ gavi-shtha ]
- m. sun.
41)
p083c2-b16/ p063-040
• गवी [ gavî ]
- f. ¹. cow (only --°); ². speech.
40)
p083c2-b17/ not online
• gavîdhu-mat,
- n. N. of a town.
p083c2-b18/ not online
• गवेष् [gava‿ish]
- I. Â. gavesha, X. P. Â. gaveshaya (look for cows), seek, search for
(ac.).
p083c2-b19/ p063-039
• गवेषण [ gava‿eshana ]
- a. ardently desirous; longing for battle; n. search; -‿eshin,
a. seeking (--
°).
39)
© गवेषण
gavesana [ gava‿eshana ]
Skt: a. ardently desirous; longing for battle;
n. search; -- Mac083-c2
BPal:
{ga.wé-þa.na.}
- 
-- UHS-PMD0361
UKT from UHS: n. search, seek [wealth?]
p083c2-b20/ p063-038
• गव्य
[ ¹. gav-ya ]
- den. desire cattle: only pr.
pt. gavyát: desiring cattle;
ardently desirous; eager for battle.
38)
© गव्य
[ ¹. gav-ya ]
Skt: [ ¹. gav-ya ] -- ¹ den.
desire cattle: -- Mac083c2
Skt: गव्य «gavya»
- adj. got from a cow, consisting
of cattle or cows, proper or fit for cattle,
sacred to the cow ... - SpkSkt
p083c2-b21/ p063-037
• गव्य
gavya [ ². gáv-ya (or -yá) ]
-->
{ga.w~ya.} /
{ga.v~ya.}
Skt: -- ² a. consisting of or relating
to cattle; produced by a cow; n. herd of cows;
pasture; cow's milk. -- Mac083-c2
37)
BPal:
{ga.bya.}
- 
-- UHS-PMD0358
UKT from UHS: n. beef
(meat of cattle).
UKT 170512, 190222: Be careful of
{ga.} are monosyllabic) in transliteration. It shows that probably there was no
{ba.} in original Sanskrit, and the speakers' pronunciation mix-up of /w/ and /v/. Also see how the r5c3 in Skt-Dev is derived:
व + diagonal --> ब
In Bur-Myan, the generic term for <cattle> is
{nwa:}. However, in North America <cow> is being used as the generic term. The generic term for cattle meat is <beef>.
See my note on Eating Meat sic eating beef in Buddhism
p083c2-b22/ p063-036
• गव्यु [ gav-yú ]
- a. desiring cattle; eager for battle.
36)
UKT 140905: The two meanings given by Macdonell have reminded me of the sheep and cattle raids in ancient days, in particular the War Song of Dinas Vawr by Thomas Love Peacock (1785-1866).
See in my note War Song of Dinas Vawr : the First Anglo-Burmese War (5 March 1824 – 24 February 1826)
p083c2-b23/ p063-035
• गव्यूति [ gávyûti ]
- f. pasturage, domain, dwelling-place; a measure of length (=2 krosas).
35)
UKT: Units of length measure:
1 yojana = 4 krosa = approx. 9 miles
1 krosa = 2000 danda
1 danda = 2 yard [ = 6 ft. - See Wiki below. Equiv. to Bur-Myan{tic län}]
1760 yards = 1 mile
-- http://www.nandhi.com/speedoflight.htm 120202From Wikipedia: https://en.wikipedia.org/wiki/Yard 180322
"The yard (abbreviation: yd) is an English unit of length, in both the British imperial and US customary systems of measurement, that comprises 3 feet or 36 inches. It is by international agreement in 1959 standardized as exactly 0.9144 meters. A metal yardstick originally formed the physical standard from which all other units of length were officially derived in both English systems."
{ga.ha.}
p083c2-b24/ p063-034
• गहन [ gáh-ana ]
- a. deep; dense; impenetrable (also fig.); n. depth, abyss; thicket;
lurking-place;
impenetrable darkness; thick cluster: -tva, n. denseness; impenetrability.
34)
© गहन gahana [ gáh-ana ]
Skt: a. deep; dense; impenetrable (also fig.);
n. depth, abyss; thicket; lurking-place;
impenetrable darkness; thick cluster --
Mac083c2
BPal:
{ga.ha.na.}
- 
- UHS-PMD0362
UKT from UHS: mfn. dense. n. thicket
p083c3-b00/ not online
• gáh-vara,
- a. (â, î); n. = gahana.
p083c3-b01/ p063-033
• गह्वर [ gáh-vara ]
- a. (â, î); n. = gahana.
33)
{ga}
p083c3-b02/ not online
• गा [gâ] ¹. iii. p.
- gigâ , go or come, to or towards (ac., lc.); follow; fall into,
undergo (ac.). ati, pass by, elapse. vi‿ati, pass. adhi, fall into, undergo; hit
upon. resolve on (ac.); think of (ac., g.); gnly. Â.: study; learn, from (ab.).
anu, go after or in quest of (ac.); go along (a road), follow. apa, go away;
depart or keep aloof from (ab.). abhi, go towards, approach (ac.); attain;
undergo. â, approach, come to (ac.); appear; befall. abhi‿â, approach, go
towards (ac.); befall; resolve to (inf.). upa‿â, approach, come towards (ac.).
anu-pari‿â, return again to (ac.) ud, rise (heavenly bodies).
upa, approach;
fall into (ac.). nis, come forth, from (ab.); depart from (ab.); go out of the
house. pari, go round; avoid; disregard. pra, go forward, proceed, towards
(ac.); depart from (ab.) apa-pra, go away, depart. upa-pra, approach.
p083c3-b03/ not online
• गा [gâ]
- ². v. गै [gai]
{gaang} /
{gaang~}
: in Kin'si form
UKT 180323, 190222: Note the long vowel (2 blnk) is checked by
{ng} (Kin'si form). It is not allowed in regular Bur-Myan, which allows checking of only the short vowel of 1 blnk duration. See: p081.htm
{gïn~} :
{gna.}/
in the coda as Kin'si{kín:si}
However, in Skt-Dev, checking of the long vowel is allowed. Now what? See my note on Doggie's Lament.
p083c3-b04
• गाङ्ग
[ gâṅg-a ]
- a. (î) belonging to the
Ganges; m. met. of Bhîshma; -eya,
-yá, m. id.
32)
UKT 170514: To understand the relationship between Ganges the river-goddess, and Bhishma the warrior, you need to know the mythical Kuru dynasty.
© गाङ्ग
[ gâṅg-a ]
Skt: गाङ्ग
[ gâṅg-a ] - a. (î) belonging
to the Ganges; m. met. of Bhîshma;
- Mac083c3
BPal:
{gïn~ga} - UHS PMD0352
UKT from UHS: - f. Ganges river, river
See my note on the Expanding the Kuruksestra War into the Epic Mahabharata
{ga-Ða.}
p083c3-b05
• गाढ [ gâdha ]
- pp. (√gâh) bathed in; deep; fast tight, close; strong, vehement: °--or-m,
ad. -ly; -tâ, f., -tva, n. depth; vehemence, intensity;
-nidra, a. sound asleep;
-‿nurâgin, a. deeply
enamoured.
31)
{ga-Na.}
p083c3-b06
• गाणपत्य [ gãna-patya ]
- a. relating to Ganesa; m. worshipper of Ganesa.
30)
p083c3-b07
• गाणेश [ gânesa ]
- a. relating to Ganesa; m. worshipper of Ganesa.
29)
p083c3-b08
• गाण्डिव [ gândiva ]
- m. n. Arguna's bow: -dhara, m. ep. of Arguna.
28)
p083c3-b09
• गाण्डीव [ gândîva ]
- m. Arguna's bow; -dhanvan, m. Arguna.
27)
{ga-ta.}
p083c3-b10
• गातु [ ¹. gâ-tú ]
- m. (f.) motion; course, path; space; place, abode; welfare.
26)
p083c3-b11
• गातु [ ². gâ-tú ]
- m. song; singer.
25)
p083c3-b12
• गातुमत् [ gâtu-mát ]
- a. spacious, commodious.
24)
p083c3-b13/ not online
• गातृ [gâ-tri ]
- m. singer
p083c3-b14
• गात्र [ gã-tra ]
- n. (--° a. â, î) limb; body; wing.
59)
p083c3-b15
• गात्रक [ gâtra-ka ]
- n. body; -bhaṅga, m. bending or stretching the limbs or the body;
-yashti, f.
delicate body (--° a. îbrev;); -vat, a. having a beautiful body;
-‿anulepanî, f. unguent, paint.
58)
{ga-hta.}
p083c3-b16
• गाथ [ gâ-thá ]
- m. song: -ka, m. singer; i-kâ, f. song, hymn.
57)
© गाथक
Skt: -ka, m. singer - Mac083c3
BPal:
{ga-hta.ka.} - UHS
PMD0363
UKT from UHS: m. singer
p083c3-b17
• गाथा [ gã-thâ ]
- f. hymn, verse; specifically non-Vedic verse (in ritual works);
versified
portion of Buddhistic sûtras; a metre (= âryâ).
56)
p083c3-b18
• गाथानी [ gâthâ-n&isharp; ]
- m. precentor.
55)
A precentor (not to be confused with presenter ) is a person who helps facilitate worship. The details vary depending on the religion, denomination, and era in question. The Latin derivation is "præcentor", from cantor, meaning "the one who sings before" (or alternatively, "first singer").
- Wikipedia: https://en.wikipedia.org/wiki/PrecentorUKT 160102, 180323: In a randomly chosen pair, <captor> /'kæp.təʳ/ (DJPD16-082), and <presenter> /pri'zen.təʳ/ (DJPD16-427), the suffixes <tor> and <ter> are pronounced the same. [UKT 180323: statement to be checked based on vowels /e/ and /o/] So there is actually no difference in pronouncing <presentor> 'singer of versified Buddhist sutras' गाथानी
{ga-hta-ni} , and <presenter>, yet the two words have entirely different meanings. Looking online for the difference in pronunciation of suffixes <tor> and <ter> I came across a rule of thumb in English Language Learners
- http://ell.stackexchange.com/questions/7340/when-is-the-suffix-tor-and-ter-used 150102
"If the 't' is part of the root, then English uses the suffix -er. If 't' is not a part of the root, then English uses Latin suffix -tor-.".
• गाथानी «gāthānī»
{ga-hta-ni}
- adj. leading a song or a choir - SpkSkt
p083c3-b19
• गाथिन् [ gâth-ín ]
- a. skilled in song; m. singer; N. of Rishi Visvâmitra's father: pl. his
descendants.
54)
See my note on Rishi Visvâmitra
{waiþ~þa mait~ta. ra.þé.}: author of Gayatri Mantra (equivalent of Mora Sutta Paritta of Bur-Myan Theravada Buddhism).
{ga-Da.}
p083c3-b20
• गाध [ gâdh-á ]
- a. fordable, shallow; n. shallow, ford.
53)
p083c3-b21
• गाधि [ gâdhi ]
- m. = gâthin, Rishi Visvâmitra's father: -ga, m. ep. of Visvâmitra; -nandana,
-putra, m. pat.
of Visvâmitra; -pura, n. ep. of Kânyakubga; -sûnu, m. pat. of Visvâmitra.
52)
p083c3-b22
• गाधेय [ gâdh-eya ]
- m. Visvâmitra.
51)
{ga-na.}
p083c3-b23
• गान [ gâ-na ]
- n. song.
50)
{gaan~}
p083c3-b24
• गान्धर्व
[ gândharvá ]
- a. (f. gãndharvî) relating
to the Gandharvas; m. singer:
pl. N. of a people; n. music,
song: -vidyâ, f. music;
-vidhi, -vivâha, m.
Gandharva-marriage consummated without any
ceremony, by mutual consent only; -sâlâ,
f. concert-room.
49)
p083c3-b25
• गान्धार
[ gândhâra ]
- m. prince, î, f. princess,
of the Gândhâris; third note in the musical scale.
48)
(end of old p083.htm )
-- UKT 120726, 170510
A. A. Macdonell in his A Practical
Sanskrit Dictionary, 1893,
http://www.sanskrit-lexicon.uni-koeln.de/scans/MDScan/index.php?sfx=jpg, had
used a vertical conjunct in the orthography of words like 'Ganga' [ Bur-Myan:
{gïn~ga}]. This older orthography is
equivalent to the Bur-Myan
{kín:si:} 'centipede-ridden'. Obviously
this has been changed in India to modern
style which shows the killed-Nga
{ng}, resulting in
{gín} -->
{gín:}, or to a completely different form,
{gän} using the
{þé:þé:tín} 'dot above'.
The Bur-Myan
{kín:si:} has been a problem for me, because the modern day Skt-Dev prefers the
{þé:þé:tín} 'dot above' orthography. In my early days of study of Sanskrit I had
concluded - mistakenly - that there was no killed-Nga
{ng}, and no equivalent to
{kín:si:} resulting in mistakes to
spellings in words like 'Ganga' the river,
and 'Angulimala' the Arahant.
The orthography is unnecessarily confusing because Eng-Lat, the transcription language, does not have the phoneme /ŋ/ in the onset of English words but only in the coda, e.g. <sing> /sɪŋ/. In the word <singer>, the <g> is silent: /'sɪŋ.əʳ/ (US) /-ɚ/ -- DJPD16-490. It is regrettable that English teachers in Myanmarpré, do not generally know phonetics, and also that their very own Myanmar script is a phonetic script. And they insists that the students pronounce the <g> even with emphasis. Such pitfalls are avoided in Romabama which is based on phonetics and phonologies of both Burmese and English.
Go back Dev-kinsi-note-b
UKT 120202, ..., 170517, 190305:
How would I pronounce
/
{?} It calls for the long vowel sound of
{ga} (2 blnk) to be checked by the killed-Gna
{ng}.
UKT 190305: Up to about 2 years ago, I had thought that the c5 nasals are quite uniform. Then I came across in Mon-Myan, r1c5 is quite different from r4c5 in onset-coda pronunciations. The akshara r1c5 is a non-nasal as an onset, but a nasal in the coda. The r4c5 akshara Na-minor,
{na.}/ {n} is a nasal in both onset and coda positions. The IPA rendering of
{n} as /n/ is correct, but
Little Doggie don't be sad,
You are no worse than a Celtic Gnome
Losing G in his name, he is just a Nome!
At present, I'm calling
{gna.}/
{ng}, a semi-nasal, and
{na.}/
{n} a true nasal .
Using Bur-Myan phonology, I cannot pronounce
/
{?}, unless I shorten the
{ga} (2 blnk) to
{ga.} (1 blnk), in which case I get
{gín} /gɪŋ/
rhyming with <tin> /tɪŋ/. But, what I'm trying is to come up
to Skt-Dev as close as possible. There is not way out but to learn spoken
Sanskrit. But, what dialect of Sanskrit? I can expect Bur-Myan to be close
to Sanskrit of the Hindi-speakers (IE), but because of the influence of
Lankan speech, Pali-Myan is more close to the Sanskrit of Tamil- and
Telugu-speakers.
Go back Doggie's-Lament-note-b
-- UKT 120726: I have been asked by my friends in the West, whether I as a Theravada Buddhist eat meat of cattle (beef). They did not know that even Gautama Buddha ate beef. He allowed his monks and nuns to eat fish or meat as long as it is not from an animal whose meat is specifically forbidden (such as elephant and horse which were "royal mounts" and which could have been stolen from the king), and as long as they had no reason to believe that the animal was slaughtered specifically for them.
From: http://www.urbandharma.org/udharma3/meat.html 120726, 190222
-- by Ajahn Brahmavamso
(Newsletter, April-June 1990,
Buddhist Society of Western Australia.)
Since the very beginning of Buddhism over 2500 years ago, Buddhist monks and nuns have depended on almsfood. They were, and still are, prohibited from growing their own food, storing their own provisions or cooking their own meals. Instead, every morning they would make their day's meal out of whatever was freely given to them by lay supporters. Whether it was rich food or coarse food, delicious or awful tasting it was to be accepted with gratitude and eaten regarding it as medicine. The Buddha laid down several rules forbidding monks from asking for the food that they liked. As a result, they would receive just the sort of meals that ordinary people ate - and that was often meat.
Once, a rich and influential general by the name of Siha (meaning 'Lion') went to visit the Buddha. Siha had been a famous lay supporter of the Jain monks but he was so impressed and inspired by the Teachings he heard from the Buddha that he took refuge in the Triple Gem (i.e. he became a Buddhist). General Siha then invited the Buddha, together with the large number of monks accompanying Him, to a meal at his house in the city the following morning. In preparation for the meal, Siha told one of his servants to buy some meat from the market for the feast. When the Jain monks heard of their erstwhile patron's conversion to Buddhism and the meal that he was preparing for the Buddha and the monks, they were somewhat peeved:
"Now at the time many Niganthas (Jain monks), waving their arms, were moaning from carriage road to carriage road, from cross road to cross road in the city: 'Today a fat beast, killed by Siha the general, is made into a meal for the recluse Gotama (the Buddha), the recluse Gotama makes use of this meat knowing that it was killed on purpose for him, that the deed was done for his sake'... " [1].
Siha was making the ethical distinction between buying meat already prepared for sale and ordering a certain animal to be killed, a distinction which is not obvious to many westerners but which recurs throughout the Buddha's own teachings. Then, to clarify the position on meat eating to the monks, the Buddha said:
"Monks, I allow you fish and meat that are quite pure in three respects: if they are not seen, heard or suspected to have been killed on purpose for a monk. But, you should not knowingly make use of meat killed on purpose for you." [2]
There are many places in the Buddhist scriptures which tell of the Buddha and his monks being offered meat and eating it. One of the most interesting of these passages occurs in the introductory story to a totally unrelated rule (Nissaggiya Pacittiya 5) and the observation that the meat is purely incidental to the main theme of the story emphasizes the authenticity of the passage:
Uppalavanna
{Oap~pa.la. wûN~Na. hté-ri} (meaning 'she of the
lotus-like complexion'. See Dhammapada Verse 69. ) was one of
the two chief female disciples of
the Buddha. She was ordained as a nun
while still a young woman and soon
became fully enlightened. As well as
being an arahant (enlightened) she
also possessed various psychic powers
to the extent that the Buddha declared
her to be foremost among all the women
in this field. [UKT ¶ ]
Once, while Uppalavanna was meditating alone in the afternoon in the 'Blind-Men's Grove', a secluded forest outside of the city of Savatthi, some thieves passed by. The thieves had just stolen a cow, butchered it and were escaping with the meat. Seeing the composed and serene nun, the chief of the thieves quickly put some of the meat in a leaf-bag and left it for her. Uppalavanna picked up the meat and resolved to give it to the Buddha. Early next morning, having had the meat prepared, she rose into the air and flew to where the Buddha was staying, in the Bamboo Grove outside of Rajagaha, over 200 kilometres as the crow (or nun?) flies! Though there is no specific mention of the Buddha actually consuming this meat, obviously a nun of such high attainments would certainly have known what the Buddha ate.
However there are some meats which are specifically prohibited for monks to eat: human meat, for obvious reasons; meat from elephants and horses as these were then considered royal animals; dog meat - as this was considered by ordinary people to be disgusting; and meat from snakes, lions, tigers, panthers, bears and hyenas - because one who had just eaten the flesh of such dangerous jungle animals was thought to give forth such a smell as to draw forth revenge from the same species!
Towards the end of the Buddha's life, his cousin Devadatta attempted to usurp the leadership of the Order of monks. In order to win support from other monks, Devadatta tried to be more strict than the Buddha and show Him up as indulgent. Devadatta proposed to the Buddha that all the monks should henceforth be vegetarians. The Buddha refused and repeated once again the regulation that he had established years before, that monks and nuns may eat fish or meat as long as it is not from an animal whose meat is specifically forbidden, and as long as they had no reason to believe that the animal was slaughtered specifically for them.
The Vinaya, then, is quite clear on this matter. Monks and nuns may eat meat. Even the Buddha ate meat. Unfortunately, meat eating is often seen by westerners as an indulgence on the part of the monks. Nothing could be further from the truth - I was a strict vegetarian for three years before I became a monk. In my first years as a monk in North-East Thailand, when I bravely faced many a meal of sticky rice and boiled frog (the whole body bones and all), or rubbery snails, red-ant curry or fried grasshoppers - I would have given ANYTHING to be a vegetarian again! On my first Christmas in N.E. Thailand an American came to visit the monastery a week or so before the 25th. It seemed too good to be true, he had a turkey farm and yes, he quickly understood how we lived and promised us a turkey for Christmas. He said that he would choose a nice fat one especially for us... and my heart sank. We cannot accept meat knowing it was killed especially for monks. We refused his offer. So I had to settle for part of the villager's meal - frogs again.
Monks may not exercise choice when it comes to food and that is much harder than being a vegetarian. Nonetheless, we may encourage vegetarianism and if our lay supporters brought only vegetarian food and no meat, well... monks may not complain either!
May you take the hint and be kind to animals.
References:
[1] Book of the Discipline, Vol. 4, p. 324
[2] ibid, p. 325
Go back eat-meat-note-b
- UKT 170511
In my long study of Linguistics, I have
come across speech defects such as
Dyslexia, Spoonerism, and others.
-
https://en.wikipedia.org/wiki/Dyslexia
170511
-
https://en.wikipedia.org/wiki/Spoonerism
170511
"A spoonerism is an error in
speech or deliberate play on words in
which corresponding consonants, vowels,
or morphemes are switched (see
metathesis) between two words in a phrase.
[1]
[2]
These are named after the Oxford don and
ordained minister William Archibald Spooner
(1844–1930), who was famous for doing this.
"The Lord is a loving
shepherd." changing < l >
and <sh> makes "The Lord is a
shoving leopard".
Another problem arises when speakers of a certain linguistic group, find themselves lacking in some phonemes of a foreign language. A present day example is Bur-Myan speakers of Tib-Bur (Tibeto-Burman language group) coming face to face with English-speech of the IE (Indo-European) language beginning from the 18th century. To the present day, speakers of each group just came up transliterations (dropping the accompanying suffix and inflexion), instead of transcription resulting in confusion between Burmese and English.
Thus when I see "Mon", a Burmese word written in Latin script, I do not known what it stands for - the name of an indigenous group or the name of a river. On the other hand a foreigner does not know what the word "Myanmar" stands for because it is not a complete word. In correct orthography, "Myanmar" has a suffix for the country, a different suffix for the inhabitants, and still a different one for the language.
Now that I am trying to unify four languages,
BEPS - Burmese-speech in Myanmar-script,
English-speech in Latin-script, Pali-speech
in Myanmar-script, and Sanskrit-speech in
Devanagari-script, I need to invent new
graphemes for the foreign phonemes. My
invention, Romabama
{ro:ma.ba.ma} 'backbone of Bama' designed as
ASCII compatible for use on the Internet and
email, gives correct spelling, but is still
insufficient for pronunciation. Romabama is
based on a compromise between phonologies of
Burmese and English - the two languages I
must have heard even when I was a foetus in
my mother's womb!
This problem must have been faced by ancient
linguists when Sanskrit speakers (IE) had
come into the Indian-subcontinent extending
into the present-day Myanmarpré in which
natives had been speaking dialects Tib-Bur
languages centuries before. I contend that
the natives were speaking different dialects
of Old Magadha speech similar to the present
day Burmese. Magadha was so simple that even
animals could understand (not speak -- because
of their lack of necessary vocal apparatus,
and the Universal Grammar (theory of Noam Chomsky).
"Universal grammar (UG) is a
linguistic theory, proposed by
Noam Chomsky, that argues that the
ability to learn language is innate,
distinctly human and distinct from all other
aspects of human cognition." - Google
See:
https://en.wikipedia.org/wiki/Universal_grammar
170511
The ancient linguists must have invented new graphemes to solve the problem.
My theory essentially says that when a new phoneme has to be introduced into a language, the new glyph is chosen from that phoneme with the nearest sound. In Devanagari, we have two cases:
ड + dot --> ङ velar
{wa.} व + diagonal -->
Skt-Dev speakers pronounce Bilabial
{wa.} /w/ as Labial-dental
{va.} /v/, which necessitates Romabama
to invent a new the basic akshara
{va.} /v/.
Go back Grapheme-shape-note-b
-- UKT 120725
The
Bur-Myan culture places a high
importance to the human cheek. A slap
to the cheek is an extreme form of
insult. This kind of punishment was
commonly and routinely applied by
Japanese soldiers among themselves,
but when they applied it to the Myanmar
population, not only the individual's
pride was hurt, but the whole nation
felt insulted. It was one of the
reasons why Myanmars of our generation
and previous generations hated the
Japanese occupiers. I think this fact
is still not realized by the Japanese
even today -- 60 years after the
occupation.
The following is from:
http://pwencycl.kgbudge.com/J/a/Japan.htm
120725
"Corporal punishment was pervasive
in the Japanese Army and Navy. Japanese
author Tasaki Hanama described training
of new recruits in the Japanese Army
(Browne 1967):
[Ref: Browne, Courtney. 1967. Tojo:
The Last Banzai. Da Capo Press.
ISBN 0-306-80844-7]
Five old soldiers went down the line without warning, slapping each soldier soundly on his cheek. Those that could not keep their posture of attention were slapped more than the others. The sergeant then demanded of each recruit why he thought he had been slapped. As each gave what he thought might be the answer, he was soundly slapped again. Finally, one recruit, when his turn came said he didn't know. "That is right!" The squad leader said. "When you are slapped don't give excuses. As His Majesty has been pleased to admonish in his Imperial Rescript, 'Uninfluenced by worldly thoughts and unhampered by politics, guard well your single destiny of patriotism.' Our sole duty is to be patriotic to the Emperor. You need only obey what you are told."
See also: https://en.wikipedia.org/wiki/Hideki_Tojo 190222
Whenever we speak of the cheek we
should be careful to differentiate
the exterior from the interior. The
following is from:
http://education.yahoo.com/reference/gray/subjects/subject/242 120725
" The Cheeks (buccæ)
form the sides of the face, and are
continuous in front with the lips. They
are composed externally of integument;
internally of mucous membrane; and
between the two of a muscular stratum,
besides a large quantity of fat, areolar
tissue, vessels, nerves, and buccal
glands.
"Structure.—The mucous
membrane libning the cheek is
reflected above and below upon the
gums, and is continuous behind with
the lining membrane of the soft palate.
Opposite the second molar tooth of the
maxilla is a papilla, on the summit of
which is the aperture of the parotid
duct. The principal muscle of the cheek
is the Buccinator; but other muscles
enter into its formation, viz., the
Zygomaticus, Risorius, and Platysma.
"The buccal glands are
placed between the mucous membrane
and Buccinator muscle: they are
similar in structure to the labial
glands, but smaller. About five, of
a larger size than the rest, are
placed between the Masseter and
Buccinator muscles around the distal
extremity of the parotid duct; their
ducts open in the mouth opposite the
last molar tooth. They are called
molar glands."
The following is from:
http://en.wikipedia.org/wiki/Cheek 120725
" Cheeks (Latin: buccae)
constitute the area of the face below
the eyes and between the nose and the
left or right ear. They may also be
referred to as jowls.
"Buccal"
means relating to the cheek. In humans,
the region is innervated by the buccal
nerve. The area between the inside of
the cheek and the teeth and gums is
called the buccal pouch or
buccal cavity and forms part
of the mouth."
Go back human-cheek-note-b
UKT 170513:
I hold that many original Védic stories about Rishis and wars belonging to the native Tib-Bur speakers, were taken over by the invading Sanskrit speakers and their religionists the Brahmin-poannars who had corrupted the ancient stories by rewritting again and again the old stories to glorify their male-gods. Gautama-Buddha a Tib-Burman speaker condemned them roundly. He revered only some 10 Rishis ones as those to whom the secrets of Nature had become known due to their yogic practices. He had rejected the MahaBrahma - the axiomatic entity of the Hindus. The revelation of Nature's secrets were not boons from the axiomatic entities - particularly the Hindu Trimurti. An example is the ever-expanding and elaborating the Kuruksestra War.
From Wikipedia: https://en.wikipedia.org/wiki/Kurukshetra_War 170513
"... there has been interpolation in the Mahabharata and observes that, 'Originally it (Mahabharata) was a small poem of 8,800 verses and was known by the name Jaya (victory), then it swelled to 24,000 verses and became known as Bharata, and, finally, it reached the present stupendous size of the one hundred thousand verses, passing under the name Mahabharata.' [2]
UKT 120726: In the Hindu Epic Mahabharata (based on the story of
Kuruksestra War), Bhishma
(the Elder of both the Pandavas and
Kauravas) was the eighth son of the
Kuru king Sântanu, the human, and his
wife the river-goddess Gangâ in human form.
The story tells that Bhishma was a Vasu (an elemental-god representing an
aspect of Nature: one of the 33 dévas of Skt:
Trayastriṃśa aka
Pali: Tāvatiṃsa), who was
punished to be born as a human. The
Goddess-Gangâ undertook to give birth
to the human child. She then attempted to rescue him from the troubles
and travails from a life-time as a human-being, by drowning him
in her river so that he would be able
to go back to his heavenly-déva home. The
rescue attempt failed, and the Vasu in
the form of Bhishma had to suffer a life
of human-suffering and a horrible death
on the battle-field.
See - http://en.wikipedia.org/wiki/Bhishma 120726 .
Go back Kuruksetra-Mahabharata-note-b
UKT 120719, 141114, 170506, 180410:
I opine that Pal-Myan or Magadhi that was
brought to Tagaung by King Abhiraza. It
was Tib-Bur, and would have a common
phonology (pronunciation especially of
vowels). It would have the velar phoneme
r1c5 /ŋ/ represented by c
{nga.} and ċ {ngän}. In fact
c {nga.} is present in Néwari,
the language of Kathmandu valley of the
remnants of relatives of Gautama Buddha,
e.g. c {nga.} ङ, in
<fish> न्या ;
ङा . See:
¤. English to Nepal Bhasa Dictionary
(Tib-Bur) by Sabin Bhuju
सबिन
भुजु , 2005
-
SBhuju-NewarDict<Ô> /
bkp<Ô> (link chk 170506)
¤. Népali-English Dictionary by
Karl-Heinz Krämer, 2007.
-
KHKramer-NepalDict<Ô> /
bkp<Ô> (link chk 170506)
If so, we should expect it to follow the Bur-Myan trend. Otherwise, it would follow that of Skt-Dev.
In my study of BEPS, I have found that, Sanskrit repha is changed into a conjunct of two graphemes in Pali, with a vowel change in some cases, such as:
Skt: ------------- Pal:
{gar~ga.} =
{gag~ga.}
{giz~za.}
{gûb~Ba.}
Notice that the Repha change is confirmed only for
{wag}-consonants. It seems to break down for
{a.wag}-consonants.
Though not significant in Sanskrit, the
influence of coda, exemplified in
{giz~za.} &
{gûd~da.}, on the nuclear vowel is important
in Burmese and Pal-Myan.
Moreover, there is almost no rhoticity (or repha) in Pali spoken in Myanmarpré. This shows that it is following the Burmese trend. Based on these I have to conclude that Pal-Myan is not IE (Indo-European). See my note on Rotacism
Romabama Maukcha-Weikcha Rule
Ref: MLC's Mnemonic for writing
- UKT 160310, 170507:
I hold that there is a reason why certain glyphs are based on a single-circle (easy to write without lifting the stylus from the substrate), whilst others are based on double-circles (difficult to write compared to single circle). The single circles are more basic than double circles. Generally, the names of single-circle glyphs have suffixes
{lé:} or
{gnè}, whilst those of double-circles have suffix
{kri:}. Examples:
Ka-minor
{ka.lé:} --> Ka-major
{ka.kri:}
Ga-minor{ga.gnè} -->
{Ga.kri:}
Nya-minor{ña.lé:} -->
{Ña.kri:}
Na-minor{na.gnè}
-->
{Na.kri:}
Note in Pegu-dialect of Mon-Myan,
doesn't have /g/ sound.
It has {ké}-sound, prompting me to suggest that Mon-Myan
The reason is either on "pronunciation"
or on "meaning", and I try to stick
to the rule which I had learnt as a child, that
{mauk-hkya.} is used for single-circle glyphs and
{weik-hkya.} is for double circles. My friend
U Tun Tint of MLC has disputed what I have
remembered and holds that the choice of
{mauk-hkya.} or
{weik-hkya.} is set arbitrarily.
Go back Mag-Myan-note-b
UKT 160101:
You need to related the
almost-disjointed stories related in
Kurukshetra War कुरुक्षेत्र
युद्ध
= क ु र ु क ् ष े त ् र -
«kurukṣetra»
- n. field of
the Kurus (a plain near Delhi) - SpkSkt
= य ु द ् ध
«yuddha» - n. battle, fight, war
- SpkSkt
The English words <battle> and <war> are different: in a war many battles can be fought. There were 18 consecutive battles fought on 18 different days, each lasting from sun-rise to sun-down. These battles, the pre-war diplomatic negotiations, and post-war events are described in the Indian Epic Mahabharata.
The original 8,800 verses
under the head Jaya (victory), were
expanded into 24,000 verses, and finally
to one-hundred thousand verses. In the final
version Krishna the king preached the
Bhagavad-Gita the philosophy to Arjuna the warrior-prince.
See also Wikipedia:
-
https://en.wikipedia.org/wiki/Kurukshetra_War
160101
Though Bhagavad-Gita the philosophy is
highly moralistic, the author Krishna
the king cheated on the battle field.
I believe that if only the Gita were
presented in a different setting it would
make the philosophy more valuable.
See: Five times King Lord Krishna cheated
in Mahabharat
-
http://daily.bhaskar.com/news/JM-MYTH-5-times-lord-krishna-cheated-in-mahabharat-5136742-PHO.html
170514
UKT 180410: When the name Krishna appeared in Epic Mahabharata, Krishna was a human being of flesh and blood, and should be read as King Krishna. Eventually he died a human death and deified - only then we should write Lord Krishna. King Krishna was a reality, whereas Lord Krishna is imaginary to a sceptical material scientist.
As a Buddhist I have hated lying and cheating: one of the vows of Five
Precepts.
For Theravada Buddhists, you may start
your day
by taking the Five Precepts from the
Sri Lanka monk
-
-
bk-cndl-LankaPali<))
Even before I accepted Buddhism as scientific - not axiomatic like the rest of major religions - I had hated cheating. I remember, I entered as a young boy of 8 or 9, into an agreement with my parents, especially with my father U Tun Pe that I would never tell a lie (cheating) and if I had accidentally done something wrong, and had admitted my mistake they should not punish me. I know my mother, coming from the merchant class (a class which place gain and profit above everything else), and everready with her cane would not stick to the agreement. I had to call on my father to save me from my mother's cane if he was around, but had to bear her unjust punishment if he were absent. To me a cheater is a cheater - a liar a lair - whether he be Lord Krishna or not.
- UKT 160101: Most Bur-Myan Buddhists know something of the Indian epic Ramayana. But most of us do not know anything about the second epic Mahabharata in which is embedded the Hindu Philosophy of Bhagavad Gita preached by King Krishna the reincarnate of Hindu Déva-god Vishnu, to Arjuna one of the Pandavas right on the battlefield of Kurukshetra War.
UKT 160101, 170504: There is an episode in the Kuru's lineage in which a close relative impregnates by levirate (an ancient custom predating modern artificial insemination) the wives of a deceased person to preserve the lineage with the consent of all parties.
UKT 170504: Levirate (by brother), and sororate (by sister)
- OMaurice-Levirate<Ô> / Bkp<Ô> (link chk 170514)
"According to Agarwal (1984), Levirate unions were common in Asia. The Punjab and Haryana of India practiced it; in Pakistan and Bangladesh many communities also practiced it. Among the Punjab and Haryana (India), the brother of a diceased man is obliged to marry his brother’s widow (Malika Manchanda, 2014)"
See also: Sororate marriage - https://en.wikipedia.org/wiki/Sororate_marriage 170514The first time I came across this Indian-practice, was in 1951. I was then working as a junior auditor cum LDC (Lower Division Clerk) working in the Pension section (Pen 1) of the office of the AG (Accountant General) of Burma. I was responsible to draft an order to settle a case brought about the AG of Bengal against a widow of an Indian policeman who had died on duty working for the Burma Government (before Burma becoming independent). Bengal-AG had cut off the extraordinary pension awarded to the widow who had given birth to a child many years after her husband's death. The extraordinary pension rule had stated that, if a widow were to remarry, the pension would be cut off immediately and Bengal-AG had acted on it. The widow had argued that she had not remarried but had the child according the levirate custom. I, as a Buddhist had not known about the Indian custom, and had argued that giving birth is proof of remarrying. I remember, Mr. Bhattacharya, the officer on special duty working for the independent Burma government to handle such cases, and U Thaung Tin the office Superintendent smiling at me for my ignorance.
In the episode prince Vicitravirya had died without leaving a successor to the throne, thereupon the wily dowager queen Satyâvati asked her illegitimate son Rishi Vyâsa (splitter of the Véda) to impregnate by levirate her daughters-in-law Ambikâ & Ambâlikâ to get issues to occupy the throne.
Genetically, Pandavas & Vidura are not related to the Ancestor Kuru. The reader should note that this Vidura is probably not the embryo-Buddha Vidura of the Ten Great Birth Stories of Buddhism.
The Buddhist story is listed in Jataka Tales in the Sixth Buddhist Synod version of Tipitaka shown on the right. See: {za/HTa./7/151}
An excerpt in Pal-Myan is also given. For those who do not read Pal-Myan, just concentrate on the words:
From Wikipedia: https://en.wikipedia.org/wiki/Kurukshetra_War 160101
The Kurukshetra War
कुरुक्षेत्र
युद्ध
«kurukṣetra yuddha»
is a war described in the Indian epic
Mahabharata as a conflict that arose from
a dynastic succession struggle between two
groups of cousins, the Kauravas and Pandavas,
for the throne of
Hastinapura
हास्तिन
पुर «hāstina pura »
'elephant city' in an Indian kingdom called
Kuru. It involved a number of ancient kingdoms
participating as allies of the rival groups.
The location of the battle is described as having occurred in Kurukshetra in the modern state of Haryana. Despite only referring to these eighteen days, the war narrative forms more than a quarter of the book, suggesting its relative importance within the epic, which overall spans decades of the warring families. The narrative describes individual battles and deaths of various heroes of both sides, military formations, war diplomacy, meetings and discussions among the characters, and the weapons used. The chapters (parvas) dealing with the war (from chapter six to ten) are considered amongst the oldest in the entire Mahabharata.
UKT 160101, 170506: When I first read the story, I didn't pay any attention to the language issue. There are two language groups involved - the Tib-Bur speakers and the IE speakers. The original indigenous peoples spoke various dialects and languages belonging to Tib-Bur. Even the IE speakers would be speaking two dialects - the ancestors of the modern Hindi speakers of the north, and the speakers of modern Tamil speakers of the south with diverse dialects of Aus-Asi (Austro-Asiatic) language group. Imagine the command structures on the battle-field. Each group would be speaking different mutually unintelligible languages. Did they have a common language? The language issue resulting in community riots have not been resolved satisfactorily even to this day in the modern Indian subcontinent.
The modern Indians are more fortunate than their ancestors - they speak a common foreign language, English, in their Parliament! Perhaps in the ancient battle, the lingua franca would have been Magadhi, or more precisely Mag-Myan. If the common phonology and grammar of modern Bur-Myan had been followed: there would be no tense, no number, and no inflexions, so that it could have been the lingua franca understood by everyone including elephants and horses on the battle-field - a tall claim perhaps: but a claim commonly known in Myanmarpré.
Please note, I do not claim that Mag-Myan is Bur-Myan.
UKT: More in the Wiki article
Go back Kuru-dynasty-note-b
- UKT 170509: Precentor is a singer who sings hymns accompanied by music. Since music is banned in Theravada-Buddhism of Myanmarpré, the description below in Wikipedia as 'a person who helps facilitate worship' is misleading to peoples of Myanmarpré.
Theravadims do not worship anyone. They pay respects to the Buddha, his Teachings, his monks, own parents and elders and teacher. To them YHVH, God, Allah and Déva are just axiomatic beings. In Theravada ceremonies music is absent. Beating of the Triangular gong, or Circular gong is just to signify the end of something being recited - not sung.
The story of the Védi Rishi Brighu (a human being who had acquired supernatural powers due to his yogic practice) mistreating the Hindu Trimurti त्रिमूर्ति - Mahabhahma with a nonworship-curse, Vishnu with a kick in the chest, and Siva with a phallic-curse has led me to conclude that the Ancient Védic religion (and some 10 rishis revered by Gautama Buddha), is the forerunner of the Theravada-Buddhism.
From Wikipedia: http://en.wikipedia.org/wiki/Precentor 120725
A precentor is a person who helps facilitate worship. The details vary depending on the religion, denomination, and era in question. The Latin derivation is "præcentor", from <cantor>, meaning "the one who sings before" (or alternatively, "first singer").
can·tor n. 1. The Jewish religious official who leads the musical part of a service. 2. The person who leads a church choir or congregation in singing; a precentor. [Latin singer from canere to sing; See kan- in Indo-European Roots.] -- AHTD
Go back precentor-note-b
-- UKT 141114
The relation between L-sounds sounds
and R-sounds is important in the study
of BEPS. When linguists do not take this
into consideration, they usually end up
in extreme differences of opinion perhaps
leading to enmity. I cite the case of
controversy between:
¤ F. Edgerton author of Buddhist Hybrid
Sanskrit Grammar and Dictionary ,
1885-1963, vol. 1 scanned pages, (FE-BHS) -
BHS-indx.htm
(link chk 141114), and
¤ Chi Hisen-lin aka Ji Xianlin
(季羡林) , author of
Language Problem of Primitive Buddhism
in Journal of the Burma Research Society,
XLIII, i, June 1960 .
See LANGUAGE AND RELIGION -
lang-relig-indx.htm (link chk 141114),
and proceed to -
lang-probl.htm (link chk 141114)
Edgerton writes in
i02. An 'original language' of Buddhism --
i02original.htm (link chk 141114):
" 1.22. Take Lāghula
= Rāhula
{ra-hu.la} (
fn003-09);
l for r
does indeed agree with Māgadhī,"
The problem of L-sounds and R-sounds take on a new
perspective when we note that the POAs of /l/ and
/ɹ/ are the same: both are dental (or alveolar).
They are both approximants and are different only in
mode of articulation. When I pronounce /l/, my tongue
tip is touching the roof of the mouth but for/ɹ/
it is touching the lower teeth. The problem is similar
to the case of vowels,
{iLLi.} ऌ (vocalic-L), & ऋ
{iRRi.}(vocalic-R) shown in three
three-dimensional vowel diagram below.
Excerpts from Wikipedia: http://en.wikipedia.org/wiki/Rhotacism 120718
Rhotacism refers to several phenomena related to the usage of the consonant r (whether as an alveolar tap, alveolar trill, or the rarer uvular trill):
• the excessive or idiosyncratic use of the r;
• the inability to pronounce (or difficulty in pronouncing) r.
• the conversion of another consonant into r.
The term comes from the Greek letter rho, denoting "r".
Rhotacism is more common among speakers of languages that have a trilled R, such as Swedish (except in the landscapes of Skåne, Halland, Blekinge, Öland and southern Småland), Finnish, Italian, Polish, and Spanish. This sound is usually the last one a child masters. Some people never learn to produce it; they substitute other sounds, such as the velar approximant, the uvular approximant, and the uvular trill (often called "French R").
In linguistics, rhotacism or rhotacization is the conversion of a consonant (usually a voiced alveolar consonant — /z/, /d/, /l/, or /n/) to a rhotic consonant in a certain environment. The most common may be of /z/ to /r/. [1]
In Sanskrit, words ending in -s other than -as become -r in sandhi with a voiced consonant:
• naus (before p/t/k) vs naur bharati
• agnis (before p/t/k) vs agnir mata
This is not a case of rhotacism proper, since r and s are simply allophones in those positions.
UKT: More in the Wikipedia article.
Go back rotacism-note-b
-- UKT 140905: A "sattra" सत्त्र «sattra», among many meanings such as <deception> means a "sacrificial session" which can last several hours, a week, a month, or even a year. Do not be alarmed at the word "sacrifice". Of course, it can be killing of a sacrificial victim - a human or an animal - or simply a burnt offering of clarified butter on a wooden fire.
If you are not squeamish, watch a
goat sacrifice at Kamakhya temple, Asom /
Assam, India, June 2011.
https://www.youtube.com/watch?v=7u0jtemfkhk
140905.
Caveat: The youtube presentations
are not always balanced, because they
are presented by people usually with
self interest.
From: www.sacred-texts.com/hin/sbr/sbe26/sbe2677.htm 120202
... (for the sacrificial session) is a sitting down, is a session (sattra): hence they say .... undertake) is used of sacrificial performances in the Sattra lasting for twelve ...
Satapatha Brahmana Part II (SBE26), Julius Eggeling tr. [1885], at sacred-texts.com
EIGHTH BRÂHMANA.
4:6:8:1
1. Now the consecration-ceremony
3
(for the sacrificial session) is a
sitting down, is a session (sattra):
hence they say of them, 'they sit.'
And when thereafter they perform the
sacrifice, then they (under)go; then
he, who is the leader, leads: hence
they say of them, 'they (under)go
4.'
p. 441
Go back sattra-note-b
Sacrificing
UKT: Unfortunately none of the photographs taken during the trip together with my father's official diaries were lost. I need additional info on the accounts told to me by my father.
UKT 141002:
The following is what I remember of
the account my father U Tun Pe had
told me after a visit to Myanmar Naga
hills in 1950s. He and his Epidemic
Mobile Team (EMT) were sent to the
Naga Hills to do public health work. He
told me of Naga chieftains celebrating
their wealth by sacrificing
{nwa:nauk} गवय
«gavaya» and distributing its meat
among the villagers. To mark the
event the sacrificer would display
the head of
{nwa:nauk} in front of his house. You
can know his wealth by counting the
heads. These species of ox are reared
by Naga people more as less as a show
of wealth. Because of the terrain
these oxen are not used as draught
animals. The sacrifice was displayed by a community event in which the villagers
assembled to pull up a large stone to set up in front of the village.
My father's tour was specifically along the Sumra Track which he said was 45 deg incline, which the Naga people could easily climb whilst members of his team mostly from the Irrawaddy Delta had to struggle. My father's team had a medical doctor, Dr. U Mya Maung, a personal friend of my father. They were both in their 40s.
During the visit a Para Naga elder, Sangyi Ba by name accompanied them on their visits to various Naga villages which are mostly on the heights because the valleys through which mountain streams run from which the villages had to carry their water were infested by malaria. The result was the Nagas went without bathing for long intervals and their body odour was unbearable to the low-landers. I met Sangyi Ba when he came down to Rangoon heading his Naga-delegation to attend the Union Day celebration held in Rangoon. It was during this trip that he came to see my father in our house. He thanked my father who he looked on as a personal friend for the public health work that EMT had done.
One remarkable thing about the Para-Naga
was the hair-do which looked exactly like
that of the Mohawks of Canada - a long
line of hair from front to back with the
sides shaven clean. The men were
completely naked except for a circular
metal plate hung from their waist. However
they have a blanket wrapped around
their bodies all the time.
According to one story which I read years later, the Naga call themselves "single-skin people" - they are very truthful and they have nothing to hide. They suspect us who wear clothes - the double skinned people" who hide many untruths under their clothes. From this angle I praise the Nagas for their wisdom.
I remember what Sangyi Ba said, with resentment and anger : "We live like dogs, whilst you live like people". With this little note I pay my respect to Sangyi Ba and his Naga-people. His message was an eye opener and from that day onwards my outlook on our hill relatives changed. I was then in my third year at Rangoon University studying Chemistry. I think Sangyi Ba's visit was in Feb 1954.
Go back visit-Naga-note-b
- UKT 170508: We find many Hindu-religious practices in Theravada-Buddhist Burma: one of which is the Hindu-rites of passage. The number has been reduced from 16 in Hinduism to 12 in Buddhism. Both are different from Mingala Sutta of Gautama Buddha.
From Wikipedia: https://en.wikipedia.org/wiki/Garbhadhana 170508
"Garbhadhana गर्भाधान (literally: attaining the wealth of the womb) is the first of the 16 saṃskāras (sacraments, rites of passage) in Hinduism. [1] "
Reading through the 16 «saṃskāras»
{mïn~ga.la},
I get the impression that these were not from Ancient Védic, but later additions
of Poannars who wrote the required Upanishad
. No wonder Gaudama Buddha dismissed these later Poannar as false, though he
paid respect to some 10 Rishis as those to whom Truths of Nature
had become known
because of their yogic-practice. Since Buddhism treats Hindu-axiomatic
entities MahaBrahma, Vishnu-déva, and Siva-déva as mere fables, I cannot say
that, the Truths of Nature
had been revealed
to the Rishis.
From: Wikipedia: https://en.wikipedia.org/wiki/Sanskara_(rite_of_passage) 170508
"The word samskara is rare in oldest layer of Vedic literature, but its roots sam and kr occur often enough. [10] "
UKT: In Burma during the monarchy, Hindu rites of passage presided by the Brahmins were performed by the royalty. One of the 12 being {né-la.pra.þæÑ.mïn~ga.la} "showing the child to the Sun and Moon"
From: ¤ Burmese-Myanmar Buddhist (Bambi Index) - BMBI-indx.htm (link chk 170508)
#01. {wi.za-ta. mï~ga.la} - freedom from mother's womb to be born as a human
Go back TwelveWorldlyMingala-note-b
UKT 12026, 140905, 141114, 170514:
Visvamitra Rishi
{wéiþ~þa mait~ta. ra.þé.} was an ancestor
Gautama Buddha, a human king - a Kshatriya
{hkût~ti.ya.} - who gave up his kingship to
become eventually Waizza Rathé
{waiz~za ra.þé. } of Ramayana Epic.
He was also the rishi who suffered a plot by
Deva-king Indra
{ain-dRa.dé-wa} (not the Buddhist Deva-king Sakka
{þi.kra:mín:}) who sent one of his dancing girls,
Ménaka Apsara
मेनका
अप्सरा ,
to seduce him. The rishi succumbed to her charms
and fathered a baby daughter - Shakuntala .
Realizing the mean trick he had suffered he went
back to being a rishi. He reengage in Yogic
practices and became a more powerful rishi. The
devious Deva-king Indra finally had to acknowledge
him as a Brahmarshi «brahmarṣi».
He was also one of some 10 ancient Rishi revered by
Gautama Buddha. The rest are taken to be just
story-tellers, writing what they call the Puranas
{pu.raaN kyûm} which they claimed to have heard from the Creator himself. An
example of what they had done can be seen in the Epic of Mahabharata , which
they expanded of a collection of 8,800 verses to the
present stupendous size of the one hundred thousand verses:
See Wikipedia: https://en.wikipedia.org/wiki/Kurukshetra_War
170513
You'll meet this rishi, Waizza Rathé
{waiz~za ra.þé.} in many places in
my notes. The following Wikipedia
article is a very extensive one and
I have given only one part here.
From Wikipedia: http://en.wikipedia.org/wiki/Vishvamitra 120726, 170514
See also http://en.wikipedia.org/wiki/Shakuntala 140905
Brahmarshi Vishvamitra (Skt: विश्वामित्र «viśvā-mitra» "friend of the world"; Kannada: ವಿಶ್ವಾಮಿತ್ರ; Telugu: విశ్వామిత్ర; Tamil: விஸ்வாமித்திரன் Visvāmittiraṉ; Thai: Swamit, Malay: Nila Purba ; Burmese: Bodaw [UKT ¶ ]
UKT120726, 170514: I have the impression that the word <Brahmar> can be interpreted as a common word "Great" - not related to the axiomatic entity Brahma. This would then be consistent with the Bur-Myan Bodaw
{Bo:tau} literally 'royal ancestor' or "grandfather. The generic term for all Buddhist rishis who have acquired the complete knowledge of the natural phenomena - the world - and are living without the human-body in the Himalayas are known as
I think the Wikipedia article has got the term from the Ramayana play performed in Myanmarpré in which Sita was protected by a rishi
{ra.þé.}. In the play the rishi is referred to as Bodaw literally meaning "grandfather", or more correctly as
{Bo:tau ra.þé.}.
Javanese: Wiswamitra) is one of
the most venerated rishis or sages of
ancient times in India. He is also
credited as the author of most of
Mandala 3 of the Rigveda, including
the Gayatri Mantra. The Puranas
{pu.raaN kyûm}
mention that only 24 rishis since
antiquity have understood the whole
meaning of, and thus wielded the whole
power of, the Gayatri Mantra. Vishvamitra
is supposed to be the first and
Yajnavalkya
याज्ञवल्क्य
«yājñavalkya», the last.
UKT 170515: See Wikipedia - https://en.wikipedia.org/wiki/Yajnavalkya 170515
"... He is mentioned in the oldest Upanishadic scriptures, [3] and likely lived in Videha kingdom of northern Bihar around the 8th century BCE, [4] [5] or 7th century. [6]"According to Ben-Ami Scharfstein – a professor emeritus of Philosophy at Tel Aviv University, Yajnavalkya was one of the earliest philosophers in recorded history, after Aruni. [4] Yajnavalkya proposes and then debates metaphysical questions about the nature of existence and impermanence, expounds the epistemic doctrine of neti neti ("not this, not this") to discover the Universal Self and Ātman. [7] He renounced worldly attachments, and his renunciation ideas have been important to the Hindu sannyasa traditions. [8]
UKT: More in Wikipedia article. In the article you see who the Hindu Indra really was. He was different from the Buddhist Śakra. The following is from: http://en.wikipedia.org/wiki/Sakra 120727
"Śakra (Skt: शक्र or Pali: Sakka ) is the ruler of the Trāyastriṃśa Heaven according to Buddhist cosmology. His full title is
Śakro devānām indraḥ (शक्रो देवानं इन्द्रः;
Pāli: Sakko devānaṃ indo "Śakra, lord of the devas". [1]In Buddhist texts, Śakra is the proper name and not an epithet of this deity; conversely, Indra in Sanskrit and Inda in Pali are sometimes used as an epithet for Śakra as 'lord'."
Go back Visvâmitra-note-b
-- UKT 140905:
Reading about the First Anglo Burmese
war always brings to my mind the poem
of Thomas Peacock. How my ancestors,
the common people, must have suffered
because of an event over which they had
no control. I am also reminded of one
of my favorite books in the Old Testament:
Ecclesiates:
1:1 The words of the Preacher,
the son of David, king in Jerusalem.
1:2 Vanity of vanities,
saith the Preacher, vanity of vanities;
all is vanity.
1:3 What profit hath a man of
all his labour which he taketh under
the sun?
1:4 One generation passeth away,
and another generation cometh: but the
earth abideth for ever.
1:5 The sun also ariseth, and
the sun goeth down, and hasteth to his
place where he arose.
1:6 The wind goeth toward the
south, and turneth about unto the north;
it whirleth about continually, and the
wind returneth again according to his
circuits.
1:7 All the rivers run into
the sea; yet the sea is not full;
unto the place from whence the rivers
come, thither they return again.
1:8 All things are full of
labour; man cannot utter it: the eye
is not satisfied with seeing, nor
the ear filled with hearing.
1:9 The thing that hath been,
it is that which shall be; and that
which is done is that which shall be
done: and there is no new thing under
the sun.
1:10 Is there any thing whereof
it may be said, See, this is new? it
hath been already of old time, which
was before us.
1:11 There is no remembrance of former
things; neither shall there be any
remembrance of things that are to come
with those that shall come after.
-- From:
http://ancienthistory.about.com/od/biblicalcanon/a/020411-Book-Of-Ecclesiastes-Chapter-1.htm
140905
[I remember showing it, many decades ago,
to my co-brother, Sapé-baikmhan U Aye Maung,
author of "Boaddha and Boaddha Wada".
He remarked that it could be passed of as
a teaching of our teacher the Gautama Buddha.]
From Wikipedia: http://en.wikipedia.org/wiki/Thomas_Love_Peacock 120726
Thomas Love Peacock (18 October 1785 – 23 January 1866) was an English novelist, poet, and official of the East India Company. He was a close friend of Percy Bysshe Shelley and they influenced each other's work. Peacock wrote satirical novels, each with the same basic setting — characters at a table discussing and criticising the philosophical opinions of the day.
[UKT remark: the author being an official in the infamous East India Company probably had taken part in the First Anglo-Burmese War. ]
The first part of the poem from: Edmund Clarence Stedman, ed. (1833–1908). A Victorian Anthology, 1837–1895. http://www.bartleby.com/246/103.html 120726
THE MOUNTAIN sheep are sweeter,
But the valley sheep are fatter;
We therefore deem’d it meeter
To carry off the latter.We made an expedition;
We met an host and quell’d it;
We forced a strong position
And kill’d the men who held it.
Go back war-song-note-b
End of TIL file