Update: 2020-05-29 12:11 AM -0400
p106.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
p106-c1
{ta.da.} तद
{ta.Da.} : missing c4 {Da.}
{ta.na.} तन
p106-c2
{tûn} तन् / {tun-u.}: as prefix. Pal: 
{ta.nu.} तनु
{ta.nu.da.} तनुदान
{ta.nu} तनू
p106-c3
{ta.nu-Ba.} तनूभव
{tûn~tra.} तन्त्र
: Remember TOC is in Pal-Myan
{tûn~tra.ka.} तन्त्रक
{tûn~tra.ya.} तन्त्रय
{tûn~dra.} तन्द्र
UKT notes
• Buddhist tantra
•
Nasal codas :
• Twelve Divisions in Hindu Astrology:
Zodiac - Mesa Rasi
Personal life -
Tanu bhava
{ta.da.} तद
UKT 171030: The prefix
/
{tûd} 'that' is an important pre-fix.
¤
- n. that
p106c1-b01/ p074-044
• तदनन्तर
[ tad-anantara ]
- a. standing next to (g.): -m, ad.
immediately after, thereupon (corr. prâk or
prathamam).
44)
p106c1-b02/ p074-043
• तदनु [ tad-anu ]
- ad. thereupon, then.
43)
p106c1-b03/ p074-043
• तदनुकृति
[ tad-anukriti ]
- ad. accordingly;
-ansarana-krama, m. continual
following of him; -anta, a. ending with that; -apatyatâ, f. condition of having
offspring through him (the son) or by her (the Sûdrâ woman); apatya-maya,
a.
devoted to his (her) children; -apeksha, a. having regard to that;
-artha, m.
the meaning of that or those; a. having that for its object, meant for that;
having the same meaning: -m, ad. for that purpose, on that account, therefore;
-arthin,
a. desiring that; -arthîya, a. undertaken for that end, having that as its
object; -ardhika, a. half as much; -arha, a. commensurate with that; -avastha,
a. being in that condition or plight; being in the same condition=safe.
42)
p106c1-b04/ p074-032
• तदा [ ta-dâ ]
- ad. at that time, then (often
redundant in E. with tatah, purâ, and atha):
frequently with correlative yatah, yatra,
yad, yadâ, yadi, ked; in that case; tadâ
prabhriti, thenceforward; yadâ yadâ -- tadâ
tadâ, whenever--then; yadâ tadâ, at any time,
always.
32)
p106c1-b05/ p074-026
• तदाकार
[ tad-âkâra ]
- a. having that appearance
26)
p106c1-b06/ p074-025
• तदात्व
[ tadâ-tva ]
- n. present time or state (opp.
âyati)
25)
p106c1-b07/ p074-024
• तदादि
[ tad-âdi ]
- ad. thenceforward; then first.
24)
p106c1-b08/ p074-078
• तदानीम््
[ tadâ-nî-m ]
- (ac.) ad. then, at that time
(corr. yatra, yadâ, yadi).
78)
p106c1-b09/ p074-077
• तदीय [ tad-îya ]
- a. belonging, referring or proper
to him, her, it, them, or that; his, her,
its, their; such: -saṅga, m. union
with her.
77)
p106c1-b10/ p074-064
• तदुत्थ
[ tad-uttha ]
- a. arising from or caused by that
man; -upahita, pp. transferred to him.
64)
p106c1-b11/ p074-063
• तदोकस्
[ tád-okas ]
- a. abiding there.
63)
p106c1-b12/ p074-062
• तद्गत
[ tad-gata ]
-- pp. directed to him, her, or that;
directed to (--°); -guna, m. his or her
quality or virtue; a. having those qualities.
62)
p106c1-b13/ p074-061
• तद्देवताक
[ tad-devatâ-ka ]
- a. having that as a deity;
-desya, a. coming from the
same country; m. countryman;
-dviguna, a. twice that
amount.
61)
p106c1-b14/ p074-060
• तद्धित
[ tad-dhita ]
-- a. good for him, in which sense
one of the suffixes of this class is used:
m. (sc. pratyaya) secondary suffix;
word formed with a secondary suffix.
60)
p106c1-b15/ p074-059
• तद्बुद्धि
[ tad-buddhi ]
= त द ् ब ु द ् ध ि
-- a. whose mind is centred on that.
59)
p106c1-b16/ p074-058
• तद्भव
[ tad-bhava ]
-- a. derived from that, viz. Sanskrit
(applied to Prâkrit and South Indian
words); -bhâva, m. becoming
that; becoming (--°); his sentiments or
intentions; -bhûta, pp. being
therein.
58)
p106c1-b17/ p074-057
• तद्रस
[ tad-rasa ]
-- m. essence of it;
-râga, m. suffix
attached to the name of a people to
designate their king; -rûpa,
a. of such kind or appearance;
of the same kind; -vamsya,
m. relative of that ruler;
-vaktri, m. propounder of that;
-vat, 1. ad. in this way, thus;
similarly, likewise, also; 2. a.
possess ing or containing that:
-tâ, f. conformity, harmony;
-vayas, a. of the same age;
-víd, a. knowing
or versed in that; m.
connoisseur; -vidha, a. of
such a kind, such, such-like; corresponding
thereto: -tva, n. corresponding
nature; -vishaya, a. belonging
to that category; having that as an object;
-vritti, a.
living according to that; -vrata,
a. fulfilling duties towards him,
her, or them.
57)
{ta.na.}/
/
{tûn} vs.
{taan} /
{tän}
UKT 171031: The prefixes
/
{tûm} (in row #5) are interesting, however they are not as important as the prefix
¤
¤{tûn-ta.} - UHS PMD0432c2 - UKT based on UHS: loom, strings (warp and woof) on the loom, continuity similar to unbroken warp and woof, formula (for pattern).
Usage from Google: “The Constitution and the Declaration of Independence are the warp and woof of the American nation.”
¤
See my note on Nasal codas : the true nasals and semi-nasals
p106c2-b01/ not online
• तन् [ ¹. TAN ] , VIII,
tan-o
-- stretch; extend; reach; cover; shine
afar; continue, endure; spread out (web);
propagate; augment, increase; direct
(steps); utter; perform (rites);
make render (2 ac.) : pp. tata ,
spread out, extended; wide; covered with (in,-°);. ati, pp. very haughty.
adhi, string (a bow): pp. covered with (in). abhi, extend over
(ac.). ava, descend;spread over, cover; relax, â , spread over, pervade;
illumine; stretch oneself, strain or strive towards (ac); gain a footing
(padam); spread out, stretch; diffuse, effuse; produce, cause; display, betray:
pp. âtata, extended; distended. taut.
abhi‿â ,get into one power, vi‿â ,produce, cause.
sam-â, id. ni, penetrate; cause to take root. pari, clasp;
surround. pra, spread; diffuse; cause; show; make, render (2 ac).
vi, spead; cover, pervade, fill; stretch out, extend; draw (bow or
bowstring); string (bow); make steps (padâni)=stride; put in front (yoke);
apply ointment to (lc.); arrange, per form, carry out (rites etc.);
display; cause, produce; make, render (2 ac); pp. extended; extensive,
wide. pra-vi, pp. extended; extensive, wide. pra-vi, pp.extended;
far-spreading; wide. sam, make continuous, uninterrupted, continuous;
connected.
p106c2-b02/ not online
• तन्
[ ². TAN ] IV. P.
tanya , (V.)
-- ² roar, resound
p106c2-b03/ p074-056
• तन् [ ³. tán ]
-- ³ f. duration: in. continually.
56)
p106c2-b03/ p074-055
• तनय [ tán-aya ]
-- a. continuing a family; belonging
to one's own family; m. son;
â, f. daughter; n.
progeny; race, family; child.
55)
p106c2-b04/ p074-054
•
तनयीकृत
[tanayî-krita]
- pp. made a son.
54)
p106c2-b05/ p074-053
• तनिका
[ tan-ikâ ]
- f. rope, cord; -i-tri, m. extender, performer.
53)
p106c2-b06/ p074-052
• तनिमन्
[ tán-i-man ]
- m. thinness; shallowness; weakness; -ishtha,
spv., -îyas, cpv. of tanú.
52)
{ta.nu.}
UKT 171102:
{ta.nu.Ba-wa.} 'First House' denoting 'personal self' is the most important House in delineating a person's life. See Cusp in Wikipedia: https://en.wikipedia.org/wiki/Cusp_(astrology) 171102
p106c2-b07/ p074-076
• तनु [ tan-ú ]
- a. (ûbrev;, v-î) thin;
small; slender; scanty, moderate
(in amount); delicate, weak;
u, û, f. body, person, form;
one's self (=refl. prn.: also pl.);
manifestation: rarâtyâm
tanur manyoh=frown of anger;
iyam tanur mama, I here;
svakâ tanuh, one's own person.
76)
BPal:
{ta.nu.} - UHS PMD0432c1
UKT from UHS: mfn. thin
(opp. thick), smallness. n.
self (physical body), skin
See my note on Twelve bhavas or divisions of a person's life.
p106c2-b08/ p074-075
• तनुच्छद
[ tanu-kkhada ]
-- m. feather; armour, cuirass;
-ga, m. son:
â, f. daughter; -tâ,
f. smallness; meagreness, slenderness;
condition of having a body;
-tyag, a. abandoning the body,
dying; risking life, brave; -tyâga,
m. sacrificing or risking
one's life.
75)
p106c2-b09/ p074-074
• तनुत्र
[ tanu-tra ]
-- n. armour, cuirass;
-trâna,
n. id.; -tr-in, a.
armoured.
74)
{
ta.nu.da.}
p106c2-b10/ p074-073
• तनुदान
[ tanu-dâna ]
-- n. giving up the body; scanty gift;
-bhâva, m. slenderness,
scantiness; -bhrit,
m. embodied being, esp.
human being; -mat, a.
possessing a body; -madhya,
n. waist; a. slender-waisted;
-madhyama, a. slender-waisted;
-ruha, n. feather;
-sam gama, m.
personal union.
73)
{ta.nu}
p106c2-b11 / p074-072
• तनू [ tanù ]
-- f., v. tan-ú.
72)
p106c2-b12 / p074-071
• तनूकरण
[ tanû-karana ]
-- n. attenuating;
-kar tri, m. diminisher.
71)
p106c2-b13 / not online
• तनूकृ [tanû-kri]
-- attenuate, lop; diminish; lay aside (shame)
p106c2-b14/ p074-070
• तनूज
[ tanû-gá ]
-- a. born from the body; m.
son: â, f. daughter;
-tyag, a. risking one's life,
desperate; -d&usharp;shi,
a. injuring life.
70)
p106c2-b15/ p074-069
• तनूनपात्
[ tánû-nápât ]
-- m. son of himself, ep. of
Agni; fire; -naptri, m. id.
69)
UKT 180617: The entry तनूनपात् «tánû-nápât» reminds me human cloning. The following website gives interesting info on the subject:
- https://www.speakingtree.in/allslides/was-human-cloning-known-to-the-vedic-sages 180617
"Cloning is the creation of a genetically identical copy of a living being by reproduction of cells and tissue. The possibility of human cloning has raised controversies. Many ethical concerns have prompted several nations to pass laws regarding human cloning and its legality. But if I say cloning was known to man even in the Pauranic era, does it sound absurd? Perhaps not! There are lots of indications in various Hindu Puranas and Shastras. Let’s explore…"
p106c3-b01/ p074-068
• तनूभव
[ tanû-bhava ]
-- m. son; -ruha, n.
hair (on the body); plumage; wing;
m. son.
68)
p106c3-b02/ p074-067
• तन्ति
[ tan-tí ]
-- f. (also î) cord, rope (esp.
for tying calves).
67)
p106c3-b03/ p074-066
• तन्तु
[ tán-tu ]
-- m. thread, cord, string; fibre,
warp; uninterrupted course
of a sacrifice; propagator of a
race; lineage.
66)
BPal: 
{tûn~tu.} - UHS PMD0432c2
UKT from UHS: m. spun thread, a single (unspun) fiber, sowing
thread, tuning string
p106c3-b04/ not online
• तन्तुक [tantu-ka],
-- (-°a.) string, thread; -mat ,
a. threadlike; ep. of Agni (continuous
as a thread); -vâya , m. weaver
© तन्तुक [tantu-ka],
Skt: तन्तुक [tantu-ka] - (-°a.) string, thread; -
Mac106c3
Skt: तन्तुक «tantuka» - rope, thread. m. kind of serpant - SpkSkt
BPal:
{tûn~tu.ka.}
- UHS PMD0432c2
UKT from UHS: m. strand of thread
{tûn~tra.}
p106c3-b05/ p074-065
• तन्त्र
[ tán-tra ]
Skt: -- n. loom; warp; groundwork,
underlying principle, essence; system;
standard; main point; rule, doctrine; manual;
section in a manual; a class of magical
and mystical treatises; spell; physic,
specific; government; --°, line, rank, troop;
a. chiefly concerned with, dependent
on (--°).
65)
BPal:
{tûn~ta.} - UHS-PMD0432
- 
- UHS-PMD0432
UKT from UHS: n. loom, thread (the
warp thread and the weft thread), prescribed
method.
See my note on Buddhist tantra : Now recognized as one of the three Buddhist sects: Mahayana, Hinayana, and Vajrayāna वज्रयान = व ज ् र य ा न
{wiz~ra.ya-na.} .
After reading Tantric Buddhism by Paul Harrison (given in my note), I am sure that the Path of Waizza
{waiz~za} practiced in Myanmar at present under the umbrella of Theravada (= Hinayana?) is not Tantric. However what some of the Pagan Arigyis had practiced is still anybody's guess. -- UKT120309 .
See Buddhism: Critical Concepts Vol3, ed. Paul Williams, 2005, in TIL HD-PDF and SD-PDF libraries
- PWilliams-BuddhCriticalConcepts<Ô> / Bkp<Ô> (link chk 180617)
UKT 180618: Remember TOC is in Pal-Myan which is somewhat rhotic. Bur-Myan dialect of the Irrawaddy basic is non-rhotic, whereas the dialect of the Rakhine State is rhotic as in Pal-Myan.
p106c3-b06/ p074-128
• तन्त्रक
[ tantra-ka ]
-- a. coming from the loom, quite new;
--° a. doctrine, manual.
128)
p106c3-b07/ p074-153
• तन्त्रकार
[ tantra-kâra ]
-- m. composer of a manual.
153)
p106c3-b08/ p074-096
• तन्त्रय
[ tantra-ya ]
-- den. P. follow; perform; pro vide for
(ac.): pp. tantrita, dependent
on (--°).
96)
{tûn~tra.wa.}
p106c3-b09/ p074-095
• तन्त्रवाय
[ tantra-vâya ]
- m. weaver.
95)
तन्त्रवाय
(p. 74) tantra-vâya weaver.
p106c3-b10/ p074-094
• तन्त्रिन्
[ tantr-in ]
- m. soldier.
94)
p106c3-b11/ not online
• [tantrillaka]
-- m. N.
p106c3-b12/ p074-093
• तन्त्री
[ tan-trî ]
-- f. (nm. -s)
string; music of a stringed instrument.
93)
BPal: 
{tûn~ti.} - UHS-PMD0432c2
UKT from UHS: f. tuning, tuning of harp, process, process in Pali,
lineage
{tûn~dra.}
p106c3-b13/ not online
• [TAND] I. Â.
- tanda , relax, flag
p106c3-b14/ p074-092
• तन्द्रय
[ tandra-ya ]
-- den. Â. grow weary.
92)
p106c3-b15/ p074-091
• तन्द्रा
[ tand-râ ]
-- f. lassitude; laziness, sloth.
91)
p106c3-b16/ p074-090
• तन्द्राय
[ tandrâ-ya ]
-- den. Â. grow weary.
90)
p106c3-b17/ p074-089
• तन्द्रालु
[ tandrâ-lu ]
-- a. weary, fatigued.
89)
p106c3-b18/ p074-088
• तन्निमित्त
[ tan-nimitta ]
-- a. caused by him or thereby:
-tva, n. being the cause
thereof; -nishtha,
a. thoroughly devoted to that.
88)
p106c3-b19/ p074-087
• तन्मनस्
[ tan-manas ]
-- a. absorbed therein; -maya,
a. consisting thereof, full of,
identified therewith: -tâ, f.,
-tva, n. identity with him,
her, it, or that; -mâtra,
a. only so much or little;
atomic; n. trifle (ab. (angry)
about a mere trifle); atom, rudimentary
undifferentiated, subtile element
(from which a gross element is produced):
-ka, n. only just so much;
-mânin, a. passing for that;
-mûla, a. based on that;
occasioned thereby: -tva, n.
condition of being the root
thereof or of being based thereon.
87)
p106c3-b20/ 074-086
• तन्यतु
[ tan-ya-tú ]
-- m. roaring; thunder.
86)
p106c3-b21/ p074-085
• तन्वङ्ग
[ tanu‿aṅga ]
-- a. (î) delicate-limbed,
slenderly built; m. N.
85)
p106c3-b22/ p074-084
• तन्वी
[ tanv-î ]
-- f. (of tanu) slender maiden.
84)
p106c3-b23/ not online
तप् [ TAP ] I.P. (â)
tapa , be warm or hot, shine
(of the sun); heat, warm, make hot:
illuminate; scorch, burn; torment, distress;
suffer pain; mortify the flesh; do penance
(often with the ac. tapas); ps. tapyá or IV.
P.Ä. tápya, be heated, burn (int.); be parified; suffer; feel remorse; mortify the flesh, do penance (often with ac. tapas); pp. tapta, hot, glowing; molten; tortured, distressed; performed (penance); having mortified flesh (with tapas); cs. tápya, heat; torment, distress, anu, ps. suffer pain; feel remorse; cs.cause to grieve, d abhi, warm, heat; illuminate (of the pain, torment, distress; ps. feel pain, suffer; cs. scroch. abhi‿â , torment . ud, heat; torment, affict; pp. úttapta, heated, glowing; purified (metal); filled with pain ( --° ). upa,
suffer pain, feel unwell; ps, id.; cs. afflict. nis.( nish-lap), scorch; purify (gold). pari, ps. suffer pain; cs. torment; pp. tâpita. pra, P. be hto, burn, shine (sun); warm, heat, illuminate; display one's dplendour; torment with heat, torture, harass; cs. warm,
heat, sam-pra, pp. greatyly distressed. prati, heat. sam, heat; feel pain or remorse; torment with heat; feel pain or remorse; torment with heat, torture; ps. feel pain, suffer; cs. warm, heat; torment by heat; distress, afflict.
UKT: 120309,171103
See also: Buddhist tantra by N.Dutt, 1960?, in TIL PDF libraries, HD-PDF & SD-PDF
- NDutt-BuddhistTantricBuddhism<Ô> / Bkp<Ô>
When King Abiraza came from northern India
to northern Myanmar long before the birth
of the Buddha, what form of religion did
he bring? I suppose it must be Vedic with
its chants. Since Sanskrit, especially that
developed by Panini, was developed about
the time of the Buddha, Vedic chants in
their oldest form, especially the gods and
goddesses to which they were directed would
be different from those of Brahmins
{poaN~Na:}.
A formula, or Tantra must be followed on the loom to bring out the desired pattern of the fabric. So also in the Tantric religion, there must be no deviation from the formula. To constantly remind the practitioner, the prescribed Mantra must be recited.
Some chants, similar to the Buddhist Paritta chants, might be oaths not connected to any entities. Paritta chants owe their power to the "truth" of the statement - an idea foreign to most outside Myanmarpré. As an example in the Anguli-mala parritta, the ex-murderer stated that he had not taken a single life after becoming a monk. And the "power that lies within the truth of statement" is responsible for the wellbeing of foetus in the womb of its mother who was having difficulty in delivering the child. There is no god or goddesses involved. In fact the Theravada Buddhists of Myanmarpré have more faith in the "power of truth" over the power of any gods or goddesses.
And when the second group of northern Indians - the relatives of the Buddha - came into northern Myanmarpré during his lifetime of the Buddha, they would have brought in the earliest form of Buddhism and also the Vedic religion.
And during the time of Nalanda university (5th or 6th century CE to 1197 CE) the monks from India continually brought in their religion into northern Myanmar. Now we must ask what was the brand or brands of Buddhism? Since there were many brands of Buddhism, and also other religions, they would be bringing in many. Please remember that there are overland routes between northern India and northern Myanmar. And Tantric Buddhism of the Arigyis would be one of them. And so in the time of King Anawratha, there must have been many brands Tantric, one being the worship of the scantily dressed teenage Goddess Tara.
A devout whilst performing sex, must keep Tara in mind while he or she is following the prescribed formula or Tantra, while slowing chanting the associated Mantra. In that way the sexual powers of the human mind would be brought out. Then they could be tamed for the elevation of the practitioner's mental capacity leading to Moksha or Liberation from the cycle of birth and rebirth. To follow such a discipline would be extremely difficult, and surely many cheaters would appear, sullying the name of the Tantras.
Some say it was the Tantra. Was it the same as Vajrayana that is given by Wikipedia below? -- UKT 120309
From Wikipedia: http://en.wikipedia.org/wiki/Vajrayana 120309
Vajrayāna Buddhism (Skt: वज्रयान; Oriya: ବଜ୍ରଯାନ, Tibetan: རྡོ་རྗེ་ཐེག་པ་, rdo rje theg pa; Mongolian: Очирт хөлгөн, Ochirt Hölgön) is also known as Tantric Buddhism, Tantrayāna, Mantrayāna, Secret Mantra, Esoteric Buddhism and the Diamond Vehicle. [UKT ¶]
Vajrayana is a complex and multifaceted system of Buddhist thought and practice which evolved over several centuries. [1] Its main scriptures are called Tantras. [1] A distinctive feature of Vajrayana Buddhism is ritual, which are Skillful Means ( Upaya), which is used as a substitute or alternative for the earlier abstract meditations. [2] [3]
The period of Indian Vajrayana Buddhism has been classified as the fifth [4] or final [1] period of Indian Buddhism. Although the first tantric Buddhist texts appeared in India in the 3rd century and continued to appear until the 12th century, [5] scholars such as Hirakawa Akira believe that the Vajrayana probably came into existence in the 6th or 7th century, [4] while the term Vajrayana first came into evidence in the 8th century. [1]
According to Vajrayana scriptures Vajrayana refers to one of three vehicles or routes to enlightenment, the other two being the Hinayana and Mahayana.
UKT: More in the Wikipedia article.
From Paul Harrison in Tantric Buddhism - sexual pantheism
http://www.pantheism.net/paul/tantra.htm 120309
At first sight nothing seems more alien to the oldest form of Buddhism, Theravada, than Tantric Buddhism. Where Theravada urges us to reflect on the repulsiveness of the body, Tantric Buddhism tells us to revere it as a temple and to indulge its most sensual impulses. Theravada preaches the renunciation of all desires: Tantric Buddhism their over-fulfillment.
These are very real and significant differences. If we regard nirvana as an ultimate reality which is revered as virtually divine, then most Mahayana schools of Buddhism are pantheisms of the world-rejecting and world-denying varieties (see Varieties of Pantheism). [UKT ¶]
[The following two quotations are from 1. Treasury of Songs by Saraha, written in the eleventh or twelfth century AD, in Edward Conze et al eds, Buddhist Texts through the Ages, Harper Torchbooks, 1964.]
I have visited in my wanderings shrines and other places of pilgrimage,
But I have not seen another shrine blissful like my own body. [48]Eat and drink, indulge the senses,
Fill the mandala (with offerings) again and again,
By things like these you'll gain the world beyond.
[24]
Tantric Buddhism is a pantheism of the world-accepting variety which sees nirvana in the midst of sense-phenomena.
Tantric Buddhism also laid great emphasis on mantras (incantations), on mudras (symbolic gestures) and on mandalas (symbolic diagrams of deities and cosmic forces), as well as on magic and a multiplicity of deities.
Yet it has two major points in common with its parent.
The first is that it aims at the abandonment or transcendence of the self. Once again, its favoured method - the ecstasy of ritual sexual intercourse and orgasm - is quite foreign to Theravada Buddhism. The Buddha scolded his pupil Ananda for giving in to female attractions.
The sexual aspect of Tantric Buddhism has attracted a great deal of attention, sometimes puritanical, sometimes prurient. Some of the Tantric sutras, such as the Guhyasamaja-tantra, describe elaborate rituals for group orgies. Many scholars claim that these passages are not to be taken literally. They are said to be symbolic of the union of wisdom (symbolized by the female) and means (the male).
However, some groups did practise the rituals literally and in the flesh. These are likely to have been primarily males of the higher classes, who could buy lower-caste women or high-class prostitutes to do what they liked with, or landless castes, who had no property to pass on, and for whom female virginity was less critical.
Tantric Buddhism shares another factor with many schools of Mahayana Buddhism. It claims that the existence of the physical world is illusory, and therefore there is no difference between samsara (the world of transmigration and shifting appearances) and nirvana.
If this is true, then all we need to be liberated is to realize it. As long as we do so, it makes no difference how we act. We can rape, murder, commit incest - as some of the more extreme Tantric texts encourage - and we will remain undefiled by the world of illusion. In this amoral position Tantric teachings resembled those of the Nicolaitan Gnostics and the Brethren of the Free Spirit.
Tantric sex rituals were elaborate. In the chakrapuja between eight and forty eight male and female celebrants gather and take cannabis. The priest anoints and has intercourse with a nude young girl, retaining his semen for the congregation to drink. Feasting and drinking follow, and the ceremony ends in ritual copulation accompanied by reciting of mantras. The purpose (allegedly) is not to have a good time, but to use sexual union and orgasm as a way to extinction of the self and fusion with the underlying reality and unity.
Tantric Buddhism probably began around 300 AD as an esoteric development among small circles of initiates, passed down from guru to pupil. It gathered momentum after 600 AD, and was espoused by the rulers of a kingdom known as Uddyana (possibly around Peshawar in modern Pakistan) and by the Pala dynasty in Bengal (750-1150). It was largely suppressed during the Moghul period.
[Harrison gives several quotations and
their sources:]
1. Treasury of Songs by Saraha,
written in the eleventh or twelfth
century AD, in Edward Conze et al
eds, Buddhist Texts through the Ages,
Harper Torchbooks, 1964.
2. Cittavisuddhiprakarana,
of Aryadeva, 7th century, cited in
W. T. de Bary, The Buddhist Tradition,
Vintage Books, 1972.
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UKT 170818:
The group of syllables and words, with the nuclear vowel differing only in vowel-duration, and with a nasal coda are interesting because they can have similar meaning. They can end in at least two registers.
We will begin by referring to true nasals:
(r4c5)-coda:
(r5c5)-coda:{taam}.
Skt-Dev तन् «tan»
(1 eye-blink vowel-duration) 'stretch,
extend, ...' should be compared with Bur-Myan
{tûn:} (2 blnk + emphasis) 'line'. Keep in
mind the registers of Bur-Myan:
(1/2 blnk),
(1/2 blnk),
(2 blnk + emphasis)
The following, r1c5, is a semi-nasal,
because it is a non-nasal in the onset. It
is nasal only in the coda. I'm referring to Newari-Dev
न्या ; ङा 'fish' (2 blnk ?) and Bur-Myan
{gna:}
'fish' (2 blnk + emphasis)
See:
Newari-TibBur aka Nepal-Bhasa English to Nepal
Bhasa Dictionary (Tib-Bur)
by Sabin Bhuju सबिन
भुजु , 2005.
Downloaded files in TIL HD-PDF and SD-PDF
libraries:
- SBhuju-NewarDict<Ô> /
bkp<Ô> (link chk 170817)
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UKT 171103:
It came as a surprise to me to find the majority of people in
Myanmarpré, do not know the importance of Sanskrit. They think that Burmese
astrology is based on Pali-Myan, and the Bur-Myan spellings are written as in
Pal-Myan. However, I maintain that the astrological terms are more related to
Sanskrit than to Pali, and that they should be pronounced as in Sanskrit. Thus,
{ra.} is
rhotic, and for example
{poat~ra.},
and 
{a.ri} must be pronounced with rhotic accent. It might be better to use the
highly rhotic vowel of Sanskrit. In the specific case of
{poat~ra.},
the conjunct part is a hanging 'ra'. However, if we were to show a
hanging 'ra', it would be confusing in Mon-Myan, and so the 'ra'
is shown as a ra'ric.
Refer to:
1. Wikipedia: https://en.wikipedia.org/wiki/Hindu_astrology 171031
2. Rise of the Native Algorithmic Astrology, by Dev Bhattacharya, 2016
3. Pyinnya'pé Paung'choat by Karlarsan (in Bur-Myan & Pali-Myan), 2006.
Note: By mentioning his work, I pay my respect to my late personal friend Saya Karlarsan.
The Celestial equator is divided into 12 divisions called Rasi. (Remember, there are no singular and plural in Bur-Myanmar). Counting from the first point of Rasi, which falls between the 12th and the 1st, designated as 00°00'00", each Rasi spans 30 deg of arc. The names of the Rasi and Bhava given below are in Bur-Myan: much easier to pronounce than Skt-Dev.
01.
{maiþ~þa.} मेष «meṣa», 02.
{praiþ~þa.} वृषभ «vṛṣabha»,
03.{mé-htoan} मिथुन «mithuna», 04.
{ka.ra.kûT} कर्क «karka»
05.{þaih} सिंह «siṃha», 06.
कन्या «kanyā»
07.{tu} तुला «tulā», 08.
{braic~hsaz} वृश्चिक «vṛścika»
09.{Da.nu.} धनुष «dhanuṣa», 10.
{ma.ka-ra.} मकर «makara»
11.{koän} कुम्भ «kumbha», 12.
{main} मीन «mīna»
Taking note of a person's date of birth, time of birth, and the longitude and latitude of his birth place, his Lagna 'birth pointer' may fall any where within any Rasi. You can draw a Rasi chart for the person showing the Lagna.
However,
if you move the Lagna exactly to the center of a division with 15 deg of arc on
both sides, that division is called a Bhava. There are 12 Bhava for a person
beginning with
{ta.nu.} तनु «tanu»
'personal self'.
The Twelve Bhava 'part of a person's life'
01.
02.{ka.Toam~ba.} Kutumba,
03.{ þa.ha.za.} Sahoth , 04.
{bûn~Du.} Bandhu,
05.
06.
07.{pa.ta.ni} Patni,
08.{ma.ra.Na.} Marana,
09.{þu.Ba.} Shuba ,
10.{kûm~ma.} Aspada,
11.{la-Ba.} Aaya,
12.{bya.ya.} Ripha
Depending on the latitude of the birth-place, the
Bhava may span more that 30deg of arc. Thus a person
born in Myanmarpé and a person born in Canada at the
same time, would have different Cusps
{þûn~Di.}
'House ending'. And the predictions of events would
be different for the two persons. The idea of Cusps
is rather complicated and the reader should refer
articles such as in Wikipedia:
https://en.wikipedia.org/wiki/Cusp_(astrology) 171102
"In astrology, a cusp (from the Latin for spear or point) is the imaginary line that separates a pair of consecutive signs in the zodiac or houses in the horoscope".
Note: The Bur-Myan astrologers usually indicate the Planets by Bur-Myan numbers. Here I'm using the Latin numbers. In the following, taken from Karlarsan, p105, for a person born in Rangoon, on 1987Apr13 on Monday at 10hr 8min 39sec, Rasi and Bhava charts are shown on right:
My self-study of B. V. Raman's Hindu Astrology was in the late
1960s. It is in English. The astrological terms are not in IAST and I could not
get the Skt-Dev spellings.
One of the questions I was faced with is the choice of Rasi or Bhava chart when dealing with Aspects and Yogas. At that time, just for simplification, I took the Rasi chart.
The question is asked in : The Art of Prediction in Astrology by Gayatri Devi Vasudev , Delhi, 1st ed. 2008. [The author is the daughter of B. V. Raman from whose books I have learned Astrology,] However, because my study is on Linguistics, I will just take note of the book which I hope I will be able to study later. How the author answers the question would be interesting. Note the phrase "Art of Prediction" - it is not Science.
Go back Twelve-bhavas-note-b
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