p086E.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
MCc1pp-indx.htm
{gé}
{gè:}
{gau:}
{gau:ka.}
{gau:sa.}
p086c3
{gau:Na.}
{gau:ta.}
{gau:pa.}
UKT 180403: The vowel /é/ written as Tha'we'hto or Thwehto
{þa.wé-hto:}, placed on the left of the consonant being modified, is a problem when Bur-Myan is transliterated into Engl-Lat. I've solved this problem using Super Thwehto, resulting in a new form of of the motto of Shin Kic'si. Note: Super Thwehto is only used when it is found placed between two consonants, e.g. it is only used in {ût~htau:}, not in {tau:}.
UKT notes :
•
Nyaya - philosophy
•
Vritra - Asura-
{Na.ga:}
{gé} गे
p086c2-b06/ p064-009
• गेण्डुक [ gendu-ka ]
- m. *playing-ball; pillow.
9)
p086c2-b07/ p064-034
• गेय [ ge-ya ]
- fp. to be sung; *singing (g.); n. song; buzzing, humming.
34)
p086c2-b08/ p064-033
• गेष्ण [ geshna ]
- m. joint; also = udgîtha.
33)
p086c2-b09/ p064-032
• गेह [ geh-á ]
- n. house, dwelling: du. house and body; -inî, f. housewife, spouse.
32)
p086c2-b10
• गेहीय [ gehî-ya ]
- den. P. take (ac.) for a house.
31)
{gè:}
p086c2-b11/ not online
• गै [ gai ]
- i. p. (â. ) gãya , sing, chant, celebrate in song (ac.) ; proclaim in
verse (ac.); sing to (d.), sing before (ac.) ...
p086c2-b12/ p064-030
• गैरिक
gairika [ gairika ]
Skt: [ gairika ] - n. red chalk:
rarely â, f. -- Mac086
30)
Bur:
{gwé.ni} - red ochre - UHS-BEPD0166
Bur:
{kwé.ni} - red ochre - MLC-MED2006-046
UKT 140917: Myanmar masons use
{gau:}
p086c2-b13/ p064-029
• गो [ gó ]
- m. ox, bull; cow's milk (only. pl.); ox-hide; thong: pl. host of
heaven, stars; rays; f. cow; earth; speech.
29)
p086c2-b14/ p064-028
• गोअग्र [ gó-agra ]
- a. having cattle as the chief thing, consisting chiefly of cattle; -ágana,
a. meant for driving cattle.
28)
{gau:ka.}
p086c2-b15/ p064-027
• गोकर्ण [ go-karna ]
= ग ो क र ् ण
- m. cow's ear; kind of antelope; N. of a place of pilgrimage sacred to
Siva; Siva worshipped in Gokarna; N. of a king; -karman, n. tending of cows; (gó)-kâma,
a. desirous of cows; -kula, n. herd of cattle; cattle-pen; N. of a temple;
-kshîrá, n. cow's milk; -ghná, a. destroying cattle;
m. cow-killer; -kandana, n.
kind of sandal wood: â, f. kind of leech.
27)
{gau:sa.}
p086c2-b16/ p064-026
• गोचर [ go-kara ]
- m. (cow-pasture), sphere of action, province; dwelling; reach, ken,
view, range; horizon; familiar matter (to, g.); a. being or dwelling in or on,
relating to, within reach of, accessible to, being in the power of
(g., --°); perceptible; used in the sense of (lc.): -gata, pp. come into
contact with (g.); -‿antara-gata, pp. being in the power of (g.).
26)
ken - n. ¹. Perception; understanding: complex issues well beyond our ken. ². a. Range of vision. b. View; sight. -- AHTD
p086c3-b01/ not online
• [ gokarî-kri ]
- bring into the sphere of; gain possession of .
p086c3-b02/ p064-025
• गोचर्या [ go-karyâ ]
- f. manner of kine: -m kri , browse like cattle.
25)
p086c3-b03/ p064-024
• गोजात [ gó-gâta ]
- pp. born in the starry sky.
24)
{gau:Na.}
p086c3-b04/ p064-023
• गोण [ gona ]
- m. ox; sack: -‿asman, m. kind of precious stone.
23)
p086c3-b05/ not online
• [gonda]
- m. N. of a (despised) people
{gau:ta.}
p086c3-b06/ p064-022
• गोतम [ gó-tama ]
- m. N. of a Rishi (pl. his descendants); the biggest ox; N. of the
founder of the Nyâya system of philosophy.
22)
See my note on Nyaya system of philosophy
p086c3-b07/ p064-021
• गोत्र [ go-trá ]
- n. cowshed; house = race or family; surname; name; (gr.) grandson or even
later descendant (if the earlier generations from the common ancestor are
extinct); patronymic suffix (gr.).
21)
p086c3-b08/ p064-046
• गोत्रक
[ gotra-ka ]
- n. race; family name;
-kartri, m. founder of
a family; -kârin, a.
founding a family; -ga,
a. born in the same race; of high
lineage; m. blood-relation;
-nâman, n. family name;
-pravara, m. chief of
a family, prime ancestor: -dîpa,
m., -nirnaya, m.,
-mañgarî, f. titles of
works; -bhâg , a.
belonging to the family; -bhíd,
a. bursting open the cowshed;
destroying families, name-destroying;
m. ep. of Indra (who releases
the cows = rain-clouds from the stronghold
of Vritra); -riktha, n. du.
surname and heritage:
-‿amsa-bhâgin,
a. assuming the family surname
and coming into one's share of the
inheritance; -vrata, n.
family law; -sthiti, f. id.;
mountain-like stability.
46)
See my note on Vritra वृत्र «vṛtra»
= व ृ त ् र -->{wRRi.tra.}
p086c3-b09/ p064-045
• गोत्राख्या
[ gotra‿âkhyâ ]
- f. patronymic (gr.);
-‿anta, ¹. m.
destruction of families or mountains;
². a. having a patronymic
suffix; m. patronymic.
45)
p086c3-b10/ p064-044
• गोत्व [ go-tvá ]
- n. condition of a cow.
44)
p086c3-b11/ p064-043
• गोद go-da, -˚दा
[ -dã ]
- a. giving cows or cattle;
â, f. N. of a river; -dãna,
n. gift of cows; whiskers; kind
of ceremony performed on the whiskers.
43)
p086c3-b12/ p064-042
• गोदावरी
[ go-dâ-varî ]
-- f. (cow-bestowing),
N. of a river in the Deccan.
42)
UKT 140920: The name of the river can be derived aks-to-aks:
{gau:da-wa-ri}. The Godavari River
{gau:da-wa-ri mric}, flowing from west to east emptying into the Bay of Bengal (Indian Ocean), is the second largest river in India and is 910 miles long. It should be compared to the Irrawaddy River
{É-ra-wa.ti mric} the largest river in Myanmarpré running from north to south emptying into Gulf of Martaban (Indian Ocean). The Myanmar river is 1348 miles long. Based on Wikipedia.
p086c3-b13/ p064-041
• गोदुह्
[ go-dúh (nm. -dhúk) ]
- m. cow-milker, cowherd;
-doha, m.: -na,
n. milking of cows.
41)
p086c3-b14/ p064-040
• गोध [ go-dha ]
- m. N. of a people; ã,
f. bow string; lute-string;
leather guard (on bow man's left arm);
kind of lizard; -dhana, n.
property in cattle; herd of cattle; cattle
station; m. N.; -dhâra,
m. kind of lizard.
40)
p086c3-b15/ p064-039
• गोधिका
[ godh-ikâ ]
- f. kind of lizard.
39)
p086c3-b16/ p064-038
• गोधूम [ go-dh&usharp;ma ]
- m. [earth-exhalation], wheat (gnly. pl.); -narda, a. roaring like a
bull; m. N. of a king; pl. N. of a people; -nasâ, -nâsâ, f. snout of a cow.
38)
{gau:pa.}
p086c3-b17/ p064-037
• गोप [ go-pá ]
- m. cowherd (a mixed caste); guard, watcher; ep. of Krishna; î,
f. herds-man's wife, cowherdess, milkmaid; female watcher.
37)
p086c3-b18/ p064-036
• गोपति [ gó-pati ]
- m. lord of herds, leader, ruler; bull; moon; ep. of Krishna.
36)
p086c3-b19/ p064-062
• गोपथ [ go-patha ]
- m. cow-path, cow-pasture; title of a Brâhmana of the Atharva-veda: -brâhmana,
n. id.
62)
p086c3-b20/ p064-035
• गोपन [ góp-ana ]
- n. protection, preservation; concealment; keeping secret: ã, f.
protection.
35)
p086c3-b21/ p064-059
• गोपय [ gopa-ya ]
- den. protect, guard, preserve; conceal, keep secret: pp. gopita, concealed.
pra, protect; conceal; sam, cover, conceal.
59)
- UKT 170621, 180430:
Though Buddhism started
out as a scientific discovery, and had
nothing to do with axiomatic entities
such as the creator, gods and goddesses,
it is classed among "religions"
- systems that explains the relation of
men to gods , particularly to the
Creator: Mahabrahma, YHVH, God, and Allah
- all dealing with immutable Soul which
must not become aged and die. Soul is
Atta
{ût~ta.}. Gautama Buddha had asked for the
proof that Atta is unchanging, un-aging,
and un-dying. Unable to find it, he had
proclaimed Anatta - the antithesis of
Atta.
From Wikipedia: http://en.wikipedia.org/wiki/Nyaya 120207, 190322
UKT 190322: I feel that there were worthwhile points in 120207, and the following is my understanding based on both articles.
Nyāya न्याय «nyā-yá»/ «ni-āyá» lit. "recursion", used in the sense of "syllogism, inference" or "rules", "method" or "judgment". It is also the name of one of the six orthodox (astika) schools of Hindu philosophy — specifically the school of logic. The Nyaya school of philosophical speculation is based on texts known as the Nyaya Sutras, which were written by Aksapada Gautama from around the 2nd century.
Nyaya school's
epistemology accepts four out of six
Pramanas
as reliable means of gaining knowledge
#1. «pratyakṣa» (perception)
#2. «anumāṇa» (inference)
#3. «upamāṇa» (comparison and analogy), and
#4. «śabda» (word, testimony of past or present reliable experts).
The most important contribution made by the Nyaya school to modern Hindu thought is its methodology to prove existence of God, based on the Vedas. [UKT ]
UKT 180430, 190322: Based on the Védas (premise), i.e. Śabda (word, testimony of past or present reliable experts), is source of the weakness of the Nyaya school, no matter how good the methodology is !
"The proof of a conclusion depends on both the truth of the premises and the validity of the argument."
- Wikipedia https://en.wikipedia.org/wiki/Premise 180430The Védas - the body of knowledge that is known to Man at a particular Time and at a Place, and is bound to change as Man becomes more knowledgeable due to new discoveries, and new theories which are checked by experimental proofs. Theories that were not compatible with new found-facts are discarded, and new theories are formed which in their turn must be able to explain newly found facts. Experts and Authorities at one time, are no longer so at the present.
In Science, the Theoretical knowledge and the Experimental proofs must go hand in hand. Theoretically Védas may be infallible - but the body of knowledge that is known to Man at a particular Time and at a Place, is changing all the time. The scientific Buddhism - the core made up of only two sermons "the Four Noble Principles" and "the Anatta theory" - is able to survive in our times of Quantum Mechanics and Space travel. That is why modern Science can still accept it. But, as new discoveries such as quantum entanglement, are being made, would the Anatta theory, even after modifications, be able able to stand the experimental findings? If not, Buddhism must surely go!
This methodology is based on a system of logic that, subsequently, has been adopted by the majority of the other Indian schools, orthodox or not. This is comparable to how Western science and philosophy can be said to be largely based on Aristotelian logic.
However, Nyaya differs from Aristotelian logic in that it is more than logic in its own right. Its followers believed that obtaining valid knowledge was the only way to obtain release from suffering. They therefore took great pains to identify valid sources of knowledge and to distinguish these from mere false opinions. Nyaya is thus a form of epistemology in addition to logic.
UKT: More in both Wikipedia articles.
Go back Nyaya-note-b
{Na.ga:}- UKT 140918, 170619, 190323
The name Vritra is वृत्र
«vṛtra»
= व ृ त ् र .
I had thought of representing the second
syllable with a 'hanging ra'. However, after a preliminary
survey of Mon-Myan, where r1c5 is not of the same form as Bur-Myan
{gna.}, but
{gn~ra.}, I've to drop the idea. The r1c5
{gna.} (Bur) and
{gn~ra.} (Mon) are pronounced differently as /ŋa/ & /ŋé/. Because
of these considerations, I'm first spelling the name Vritra as
(wRRi.tra.} वृत्र
«vṛtra».
Listen to row#1 of Mon-Myan - bk-cndl-{ka.}-row<))
Also refer to: Michael D. Petraglia; Bridget Allchin. The Evolution and History of Human Populations in South Asia: Inter-disciplinary Studies in Archaeology, Biological Anthropology, Linguistics and Genetics. Springer Science & Business Media. p. 6. 190323
It is obvious that the name Vritra as
(wRRi.tra.} वृत्र
«vṛtra» is not from Tib-Bur group, and is from IE speakers,
or from Aus-Asi speakers. The name
appears Rigveda hymn 1.32, and is
about Rain and Drought. The story can also
be interpreted as the war brought about by
damming and diversion of the Saraswati River
{þu-ruþ~þa.ti mric} by the Ahi people अहि
«ahi» lit. 'snake'). They
were the worshippers of the Naga, who lived
upstream. They were obviously Tib-Bur
speakers, and the Sanskrit speakers (of
IE language group who had recently come
into India through the north-west frontier.
They were those who had taken a foothold
downstream. Please note that this
conjecture of mine has only indirect
evidence.
In analysing what appears in Wikipedia
below, remember that in the early Védic
texts originally belonging to the Tib-Bur
tribes, the Asuras were not demonized.
Since in what appears below, the Asuras
are demonized, we can be sure that it was
the Sanskrit priests the Brahmana-Poannars
{braah~ma.Na. poaN~Na:}
(the Vaishnavites) and/or Siva-Poannars
{þi-wa. poaN~Na:}
(the Shaivites) who styled themselves as
the people of the Right-Hand Path, who
had altered, or even worse had adulterated
the texts. Remember that the
{na.ga:} were in good-standing with Gautama
Buddha - a Tib-Bur speaker, speaking
Old Magadhi, and that they have been his
most ardent supporters.
From Wikipedia: https://en.wikipedia.org/wiki/Vritra 120207 , 170619, 190323
In the early Vedic religion, Vritra ,
Skt: वृत्र
«vṛtra», IPal: वत्र «vatra» "the enveloper",
is an Asura and also a serpent or dragon ,
the personification of drought and enemy
of [Hindu] Indra. Vritra was also known in
the Vedas as Ahi ("snake").
He appears as a dragon blocking the
course of the Rivers and is heroically
slain by Indra.
[The Hindu Indra - the king of Heaven is
a drunkard and a womanizer ever-intent
upon using sex as a weapon, whereas the
Buddhist SAKKO
{þi.kra:} aka
{þi.kra: mín:} is much more respectable. See:
A Dict. of Pali Language, by R. C. Childers,
1874, p419.]
According to the Rig Veda, Vritra kept the waters of the world captive until he was killed by Indra, who destroyed all the ninety-nine fortresses of Vritra (although the fortresses are sometimes attributed to Sambara) before liberating the imprisoned rivers. [UKT ¶]
The combat began soon after Indra was
born, and he had drunk a large volume
of Soma [may be interpreted as liquor
{a.rak}] at Tvashtri's
«tvaṣṭṛ» house to empower
him before facing Vritra. Tvashtri
fashioned the thunderbolt
(Vajrayudha) for Indra, and Vishnu,
when asked to do so by Indra, made space
for the battle by taking the three great
strides for which he became famous.
[1]
[2]
[UKT ¶]
UKT 170619:
{wi.þu.kroän nût} (Bur-Myan),
{waiþ~þa.kûm~ma.} (Pal-Myan), and Viśwákarma (Skt-Dev) appear to be the same (see UTM PDMD299 for Bur-Myan and Pal-Myan names, and for Skt-Dev name
- https://en.wikipedia.org/wiki/Vishvakarman 170619).
However, I could not find link to Tvashtri «tvaṣṭṛ», but from the context, he is also the same.
Vritra broke Indra's two jaws during the battle, but was then thrown down by the latter and, in falling, crushed the fortresses that had already been shattered. [3] [4] For this feat, Indra became known as Vritrahan "slayer of Vritra" and also as "slayer of the first-born of dragons". Vritra's mother, Danu (who was also the mother of the Danava race of Asuras), was then attacked and defeated by Indra with his thunderbolt. [3] [4] [UKT ¶]
UKT 170619: By killing a female, Indra broke the rules of fairness, Dharma, which forbade the killing of females in battle.
In one of the versions of the story, three Devas - Varuna, Soma and Agni - were coaxed by Indra into aiding him in the fight against Vritra whereas before they had been on the side of the demon (whom they called " Father"). [5] [6]
In one verse of a Rig-Vedic hymn eulogising
Sarasvati,
{þu-raþ~þa.ti nût þa.mi:} the latter is credited
with the slaying of Vritra. Mention of
this occurs nowhere else.
[7]
[8]
In a later version of the myth, Vritra was created by Tvashtri to avenge the killing of his son by Indra, known as Trisiras or Visvarupa. Vritra won the battle and swallowed Indra, but the other gods forced him to vomit Indra out. The battle continued and Indra was eventually forced to flee. Vishnu and the rishis brokered a truce, with Indra swearing that he would not attack Vritra with anything made of metal, wood or stone, nor anything that was dry or wet, or during the day or the night. Indra used the foam (which Vishnu had entered to ensure victory) from the waves of the ocean to kill him at twilight.
However, in some places, Hindu scriptures also recognize Vritra as a bhakta of Vishnu who was slain only due to his failure to live piously and without aggression. This story runs thus:
Vritra (a brahmin in this version) became the head of the Asuras (portrayed as inherently demonic here, as opposed to the Vedic version in which they can be gods or demons). He renounced his dharma – duty – to do good unto others and turned to violence, battling with the dévas. Eventually, he gained the upper hand and the Devas were frightened of his evil might. Led by Indra, they approached Lord Vishnu for help. He told them that Vritra could not be destroyed by ordinary means, revealing that only a weapon made from the bones of a sage could slay him. When the deities revealed their doubts about the likelihood of any ascetic donating his body, Vishnu directed them to approach the sage (Rishi) Dadichi. When approached by the gods, Dadhichi gladly gave up his bones for the cause of the good, stating that it would be better for his bones to help them attain victory than to rot in the ground. The Devas collected the bones and Indra crafted the Vajrayudha from them. When they engaged Vritra again, the battle lasted for 360 days before the brahmin breathed his last.
In both of these versions (either for killing Trisiras or the brahmin Vritra), the terrible anthropomorphic personification of Brāhmanahatya (Brahmanicide) chased Indra and forced him into hiding for his sin, [9] [10] and Nahusha was invited to take his place. [11] [12]
UKT: End of Wikipedia article
Go back Vritra-note-b
End of TIL file