p001-2.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
The following are entries of
{a.} /æ/ with Wag-consonants. In Pal-Myan and Skt-Dev,
{a.} as a prefix can denote negation of a verb or an adjective. However, in Bur-Myan, the negation is neither a nor an . The negation prefix is
{ma.}. In this page,
A Comparative and Etymological Dictionary of Nepali Language by R L Turner (ref: Turn-Nepxxx )
- http://dsal.uchicago.edu/dictionaries/turner/ (link chk 160119)
Files from Univ. Chicago in TIL HD-nonPDF and SD-nonPDF libraries:
- Turn-NepalDict<Ô> / Bkp<Ô> (link chk 190417)
Downloaded files from Govt. College in TIL HD-PDF and SD-PDF libraries
- RLTurner-NepalDict<Ô> / Bkp<Ô> (link chk 190417)
{a.ka.} /
{ak} : Effect of coda consonant on
the nuclear vowel
{a.ka.ka.} :
velar plosive-stop row
{a.ka.gna.} : 1st semi-nasal
{a.ka.sa.} :
palatal stop or affricate row - antonym
{ka.sa.} अकच «akaca»
{a.ka.ña.} : 2nd semi-nasal. Can it be
{a.ka.Ña.} ?
{a.ka.Ta.} :
retroflex plosive-stop row
{a.ka.Na.} : 3rd nasal
{a.ka.ta.} :
dental-alveolar plosive-stop row
{a.ka.na.} : 4th nasal
{a.ka.pa.} :
bilabial plosive-stop row
{a.ka.ma.} : 5th nasal
UKT notes :
•
Akata : Religion of Inaction - attitude of Nietzsche
• Brahma Loka
•
Pronunciation in Bur-Myan, and in Pal-Myan
of अकन्या
a-kanyā
•
Pure Land Buddhism
• Savitri stanza
{a.ka.} /
{ak}
p001c1-b27/ p007-
• अक [ aka ]
Skt: अक [ aka ]
- m. the suffix -aka (gr.). - Mac001c1
{a.ka.ka.}
: velar plosive-stop row
{a.ka.gna.} : 1st nasal (actually semi-nasal) generating
{a.kín}/{a.king}
{a.ka.sa.} : palatal
plosive-stop in Bur-Myan, but affricate in Mon-Myan
•
अकच «akaca»
Skt: अकच «akaca» -
adj. hairless, bald -- SpkSkt
BPali antonym:
{ka.sa.} - UHS-PMD0276
UKT from UHS: m. head hair
UKT 150117, ... , 190417, 200415: It is interesting to note that <head hair> (differentiated from "body hair") is also known as
{ké-þa} (UHS-PMD0335). From it we note that in
/ka.kya./". This is fine as long as I keep Mon-Myan aside. Since I cannot ignore the mother-tongue of my great grandmother Daw Mè Ma, Mon-Myan, I'm forced to invent new glyphs for r2c1 phoneme:
, and
{ka.ca.}.
{a.ka.Ta.} : retroflex
plosive-stop row
p001c1-b28/ p007-
• अकटुक
[ a-katuka ]
= अ क ट ु क
Skt: अकटुक [ a-katuka ]
- a. assiduous. - Mac001c1 [constant in
application or attention; diligent -- AHTD]
Skt: अकटुक «akaṭuka»
- mfn. not acrid, not impetuous -
Monier-Williams:SktDict
Skt antonym: कटुक «kaṭuka»
- mfn. fierce, impetuous, hot, bad
-
Monier-Williams:SktDict
BPal:
{a.ka.Ta.} - UHS MPD0001c2
UKT from UHS: mfn. what should
not be done
{a.ka.Na.}
• अकण «akaṇa»
BHS: अकण «akaṇa»
- adj. (= Pal id, see kaṇa ,
niṣkaṇa),
free from the red coating under the husk
(of rice) - Edgerton001c1
BPal:
{a.ka.Na.} - UHS-PMD0001
UKT from UHS: mfn. free from broken rice.
See my note on Bran, Chaff, and Broken rice
• अकणक «akaṇaka»
Skt: अकणक «akaṇaka»
- adj. without red particles adhering to the rice
husks -- SpkSkt
BHS: अकणक «akaṇaka»
= prec.: -śālim akaṇakam
- Edgerton001c1
p001c1-b29/ p007-
• अकण्टक
[ a-kantaka ]
{a.kûN~Ta.ka.}
Skt: अकण्टक
[ a-kantaka ]
- a. thornless; foeless. - Mac001c1
Skt: अकण्टक
«akaṇṭaka» - adj. thornless, free
from troubles or difficulties
or enemies - SpkSkt
BHS: अकण्टक
«Akaṇṭaka»
- nt., N. of a Buddhakṣetra
{boad~Da hkít~ta.ra} - Edgerton001c1
BPal: 
{a.mi.ta-Ba.} - UHS PMD0120
UKT from UHS: Extreme brightness and
magnificance
See my note on Pure Land Buddhism , Amitabha Buddha
- https://en.wikipedia.org/wiki/Sukhavati 180708
"Sukhāvatī,{þu.hka.wa-ti}, or the Western Paradise, refers to the western pure land of Amitābha in Mahayana Buddhism."
p001c1-b30/ p007-
• अकण्ठ
[ a-kaṇtha ] = अ क ण ् ठ
- a. neckless; voiceless, hoarse.
{a.ka.ta.} : dental-alveolar
plosive-stop row
See my note on
{a.kRi.ta.} अकृत «a-kṛta»
with ref. to Vacchagotta Sutta{wic~hsa.gaut~ta. þoat~ta.} in Samyutta Nikaya, SN 44.8:
• अकत «akata»
BPal:
{a.ka.ta.} - UHS-PMD0001
UKT from UHS: mfn. not yet to be done,
not yet to be decided. n. nirvana
BPal antonym:
{ka.ta.} - UHS-PMD0283
UKT from UHS: mfn. should do,
done, should diligently do. n. proper action,
properly done, doing.
• अकति «akati»
•
अकतिगाथा
«akati-gāthā»
Skt: अकति «akati» - v.
move tortuously like a snake - SpkSkt
BHS: अकतिगाथा
«akati-gāthā»
- (cf. Pkt. akai , unumbered, infinite),
having numberless (a-kati) verses, or
an infinite(ly numerous) verse; of
sāvitrī stanza. - Edgerton001c1
UKT 180703: See my note on Savitri stanza
p001c1-b31/ p007-
• अकत्थन
[ a-katthana ] = अ क त ् थ न
Skt: अकत्थन
[ a-katthana ] - n. non-boasting. - Mac001c1
Skt antonym: कत्थन
«katthana» - mfn. boasting, praising
--
Monier-Williams:SktDict
p001c1-b32/ p007-
• अकथम्् [ a-katham ]
= (अ) (क) (थ म ्)
Skt: अकथम्
[ a-katham ] - ad. without (a 'why' =) more ado.
- Mac001c1
Skt antonym: katham कथम् «katham»
- ad. how? whence? why? - Macdonell:SktDic
p001c1-b33/ p007-
• अकथित [ a-kathita ]
Skt: अकथित
[ a-kathita ]
- pp. unmentioned, un-discussed. -- Mac001c1
Skt antonym: कथित «kathita» -
pp. n. conversation, narrative. - Macdonell:SktDic
p001c1-b34/ p007-
• अकद्वद
[ a-kad-vada ]
Skt: अकद्वद
[ a-kad-vada ] - a. not speaking ill,
speaking well. -- Mac001c1
Skt antonym: कद्वद
«kadvada» - mfn. speaking ill or inaccurately
or indistinctly
--
Monier-Williams:SktDic
{a.ka.na.}
p001c1-b35/ p007-
• अकनिष्ठ
[ á-kanishtha ]
Skt: अकनिष्ठ
[ á-kanishtha ]- m. pl. without a youngest, equally
young. - Mac001c1
Skt: अकनिष्ठ
«akaniṣṭha» - m. class of Buddhist
deities - SpkSkt
BHS: अकनिष्ठ
«akaniṣṭha»*
- (= Pali अकन्टठ
«akaniṭṭha»; see also
«aghaniṣṭha»), ¹. n. of the
fifth and highest class of
Śuddhāvāsakāyika gods **
(see déva), and ². sg., n. of the region where
they live. ... - FE-BHS001c2b01
(UKT: the full cut is given in my note on -
Brahmaloka
Skt antonym:
कनिष्ठ
«kaniṣṭha» - spv. smallest;
lowest; least; youngest; younger; m.
descending pail of water-wheel;
- Macdonell:SktDic
•
«akaniṣṭhika»
BHS: «akaniṣṭhika»
- adj. with déva, belonging to the akaniṣṭha
class - FE-BHS001c2b02
p001c1-b36/ p007-
• अकन्या
[ a-kanyâ ]
= (अ) (क न ्)
(य ा) -->
{a.kûn~ya} or
= (अ) (क) (न ् य ा) -->
{a.ka.nya}
Skt: - f. no longer a maid.
-- Mac001c1
BPali antonym:
{ka.Ña} -- UHS-PMD0278
UKT from UHS: f. bride, maiden.
Kanya Rasi (approx. Aug.21 to Sep.20, one of
the 12 rasi (periods) in a Solar year),
the rasi of the full Moon of Taw'tha'lin
{tau-þa.lín: la.}.
Note #1: Bur-Myan luni-solar year has 12 months, with Taw'tha'lin
Note #2: We are meeting here a curious relationship between Burmese, Pali, and Sanskrit spellings which reflects the pronunciation.
See my note on Pronunciation in Bur-Myan, and in Pal-Myan
{a.ka.pa.} : bilabial row
p001c1-b37/ p007-
• अकपिलच्छवि
[ a-kapila-kkhavi ]
Skt: अकपिलच्छवि
[ a-kapila-kkhavi ]
- a. not brownish. - Mac001c1
Skt antonym: कपिल «कपिल» - m. the brown or tawny or reddish colour
- MonierWilliams:SktDict
{a.ka.ma.}
p001c1-b38/ p007-
• अकम्पित
[ a-kampita ]
Skt: अकम्पित
[ a-kampita ]
- pp. not trembling, firm. - Mac001c1
BHS: «Akampitasāgara»
- N. of a Bodhisattva - FE-BHS001c2b03
UKT 180704: The highest aim for a human after death
- Christianity - innumerable Saints
- Hinduism - innumerable Dévas
- Mahayana Buddhism - innumerable Bodhisattvas
- Theravada Buddhism - innumerable Arahats
•
«akampiya»
BHS: «akampiya»
- adj (= Pali id., Skt. °pya) unshakable - FE-BHS001c2b04
•
BPali:
{a.kûm~pi.ya.} - UHS-PMD0002c2
UKT frm. UHS - mfn. unshakable
•
«Akampya»
BHS: «Akampya»
- N. of a Bodhisattva-samādhi - FE-BHS001c2b05
•
«Akampyanetra»
BHS: «Akampyanetra»
- N. of a Bodhisattva - FE-BHS001c2b06
UKT 140401:
{a.ka.ta.} is not listed by Macdonell: what he has
given is
{a.kRRi.ta.}. The two have comparable meanings, yet
one is totally non-rhotic (a word used by
Pal-Myan speakers, and very open) and the other
is highly rhotic (used by Sanskrit speakers
and highly closed.). I am curious about this
because one of the meanings for
{a.ka.ta.} is Nibbana aka Nirvana.
The idea of Nirvana (translated as
"Heaven") is very confusing in
the current religions: Theravada Buddhism,
Mahayana Buddhism, Christianity and Hinduism.
Moreover, Theravada Buddhism has been dubbed
the "Religion of Inaction".
"Religion of Inaction" was one of the topics I had discussed with my father U Tun Pe, in my teens. It was also the one I had discussed with my co-brother Sarpebeikmhan U Aye Maung, after I was married to his sister-in-law, Daw Than Than. I remember U Aye Maung pointing out to the attitudes of Nietzsche and Schopenhauer on Buddhism. The Dukkha, Inaction, and Nirvana corresponding to Suffering, Weariness, and Death? - A look at Nietzsche's Criticisms of Buddhist Philosophy - by Omar Edward Moad, University of Missouri-Columbia, touches many points which we had discussed.
A look at Nietzche's criticisms of Buddhist Philosopy, by Omar Edward Moad, in The Philosopher, Volume LXXXXII No. 1
From: https://web.utk.edu/~sophia/readings/moad.html 200419Comparisons between Buddhism and the various schools of Existentialism have revealed a number of parallels. Such studies have frequently centered on each tradition's metaphysical approach and the fact that they all appear to share some form of phenomenological methodology. In the area of Ethics, however, Existentialism and Buddhism generally seem to differ radically. This difference is the most marked in the case of Nietzsche. ...
When it comes to Nietzsche's criticisms of Buddhism, such an investigation uncovers what seems to be a misunderstanding of the real meaning of Buddhist doctrine; and one not limited to Nietzsche alone, but common to much of the lay-level understanding of this religion in the West. [UKT ¶]
Western view of Buddhism is confusing because of
3 main traditions: Theravada, Mahayana, and
Vajrayana, and various schools particularly in
Mahayana because of philosophical questions.
However, the various Theravada schools are more
or less unified in the philosophical aspect: they
differ mostly in the Vinaya - disciplines - of
the Sangha (both male and female.). To appeal to
modern Science, I make my presentation of Theravada
by limiting my views on the first 2 sermons: the
Four Noble Truths and Anatta Principle,
and Pathana
{pûT~HTaan:} (a psychological theory)
See:
https://en.wikipedia.org/wiki/Pa%E1%B9%AD%E1%B9%ADh%C4%81na
200419
"The Paṭṭhāna
{pûT~HTaan:} is a Buddhist scripture, part of the Pali
Canon of Theravada Buddhism, where it is included in
the Abhidhamma Pitaka.
(Moad cont)
My goals here, then, will be to address this misunderstanding by examining three important Buddhist concepts at its center: dukkha, inaction, and Nirvana. By focusing on the meaning of these concepts for Buddhists, I do not hope to reconcile Nietzsche with Buddhism in any way, but only to identify a few areas wherein his understanding of it was misconceived. Furthermore, by selecting these three areas for analysis, I do not mean to preclude that there are other important elements of Buddhism that need analysis in light of Nietzsche's critiques. ...Kamma-niradha is the Sanskrit word for 'cessation of action'. [UKT ¶]
I differ from Moad in interpreting the word Kamma-niradha . Buddhism accepts every Action instantly produces Reaction. As an example of Action: put your finger in a candle flame. Reaction: finger is burnt instantly. The Reaction is not delayed. Another example: Action: punch somebody in the face. Reaction: he will instantly punch you back, or if that person is mortally afraid of you, he will instantly curse you - at least silently. Such Action-Reaction do not have to wait for another reincarnation. When an Arahat does something (Action), there is going to be a Reaction. But the Reaction will not mentally affect the Arahat. Such an action by the Arahat is commonly described as "skilful action". Because of this, I will have to interpret Kamma-niradha as 'cessation of unskilful action'.
(Moad cont)
This state is achieved through adherence to the eight-fold path, which guides the Buddhist into kusula{ku.þa.la.}, or 'skillful action'. Therefore, it is not simply ceasing to perform actions that the Buddhist believes will eventually lead one to his or her goal. Rather, the type of actions that are performed is the deciding factor. Likewise, it is wrong to conclude that just because one has attained Nirvana that one ceases to act. Such a conclusion implies a misconceived interpretation of kamma-niradha, as it is understood in Buddhism. This is the misconception Nietzsche seems to have made in characterising Buddhism as being centered on the guideline not to act. ...
The fact is, Nirvana can only be explained to the 'unenlightened' by negation. The Buddhist texts tell us what it cannot be thought of as, but the only positive descriptions of it tend toward non-existence. An example of this is the simile of the fire that the Buddha uses in his dialogue with Vacchagotama. He asks whether the fire, when it is extinguished, can be said to have gone north, south, east, or west. Of course, the obvious answer is that the fire no longer exists. Nirvana, however, cannot be described as existing, not existing, both existing and not, or neither existing nor not. For Buddhism, even nothingness is constituted by the relative contingencies that arise co-dependently as samsara. ... "
Let's look at the discourse between Vacchagotta and
Buddha. First, let's see who Vacchagotta was. The
Pali names are from ¤ Buddhist Dictionary of Pali
Proper Names (mostly from PTS Dictionary of
Pali Names by G P Malalasekara (1899-1973))
-
http://www.palikanon.com/english/pali_names/dic_idx.html
171213, 200419
Vacchagotta is described as a Paribbājaka.
Now who were they? [They were] ascetics and recluses
(not otherwise classified) of the Buddha's time.
They were not exclusively Brahmin
{poaN~Na:}. Their presence seems to have been
recognized and respected from earlier times. Generally
speaking, their creed is formulated as a belief in
perfect bliss after death for the self purged from
evil, and as a conviction that this bliss can be
won by brahmacariyā, by freedom from all evil
in acts, words, aims, and mode of livelihood (See,
e.g., M.ii.24). ... ... The Paribbājakas were
not ascetics except in so far as they were celibates;
some of them were women. They were teachers or
sophists who spent eight or nine months of every
year wandering from place to place for the purpose
of engaging in friendly, conversational discussions
on matters of ethics and philosophy, nature lore
and mysticism.
There are 3 different persons who goes by the
Vacchagotta:
1. A Paribbājaka, who later became an
arahant Thera. Several conversations he had
with the Buddha are mentioned in the books. For
details see the Tevijja Vacchagotta-, Aggi
Vacchagotta-, Mahā Vacchagotta-, Vaccha- and
Vacchagotta-Suttas. Some of these suttas are quoted
in the Kathāvatthu (E.g., p. 267, 505). The
Samyutta Nikāya contains a whole section on
Vacchagotta; his discussions were chiefly concerned
with such mythical questions as to whether the
world is eternal, the nature of life, the existence
or otherwise of the Tathāgata after death,
etc. ...
2. A Paribbājaka. He is mentioned in
the Anguttara Nikāva (A.i.180f ) as visiting
the Buddha at Venāgapura, where he was at the
head of the brahmins ...
3. A brahmin of Kapilavatthu, father of Vanavaccha
Thera (q.v.). ThagA.i.58.
UKT 160321: Refer to Vacchagotta Sutta in Samyutta Nikaya, SN 44.8, and translation by Thanissaro Bhikkhu, 2004
- http://www.accesstoinsight.org/tipitaka/sn/sn44/sn44.008.than.html 160321
downloaded pdf available in TIL SD-Library
- Thanissaro-SuttaVacchagotta<Ô> / bkp<Ô> (link chk 160322)
The following is the first para of the Sixth Synod version of
{wic~hsa.gaut~ta. þoat~ta.} in
{þän-yoat~ta. ni.ka-ya.},
{hkûn~Da. wag~ga.},
{þa.La-ya.ta.na. wag~ga. pa-Li.}:
In the translation, Buddha stated:
"But the Tathagata, worthy and rightly self-awakened, does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
"He does not assume feeling to be the self...
"He does not assume perception to be the self...
"He does not assume fabrications to be the self...
"He does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. That is why, when asked in this way, he does not answer that 'The cosmos is eternal'... or that 'The Tathagata neither exists nor does not exist after death.'"
UKT 140401: After reading the above, or the whole article as I have, if you feel stumped , don't be discouraged. You are not alone!
UKT 150121: My understanding of Nirvana is based on my understanding of the Four Non-axiomatic Principles which others would understand as the Four Noble Truths. As a material scientist of the kind of Skeptical Chemist of Robert Boyle http://en.wikipedia.org/wiki/The_Sceptical_Chymist 150121, I am happy only when I can base my thoughts on the modern scientific views which simply put avoids all axioms such as YHVH, God, or Allah.
I understand the Four Principles as:
1. Principle of Mental Suffering: That all sentient beings undergo mental suffering.
2. Principle of Mental Attachment: That all mental suffering is due to one's attachment to other beings, and to "ideas, suppositions, and axioms".
3. Principle of Cessation: That cessation of all attachment is Nirvana - the end of suffering.
4. Principle of Right Method: That Nirvana can be attained during the life-time by adhering to the eight-fold path, such as (what is held to be) the correct livelihood, the correct thoughts, the correct efforts, etc.What comes Before Birth and After Death are just "ideas, suppositions, and axioms". However, reading the biographies of the great modern scientists, show that these men and women in spite of their scientific views still cling to "ideas, suppositions, and axioms". After all we are all human beings! Don't be surprised when Albert Einstein said: “God does not play dice with the universe”. Read Stephen Hawking http://www.hawking.org.uk/does-god-play-dice.html 150121.
Go back Akata-note-b
- UKT 200416
What do we know of the 31 planes
{lau:ka.} of
existence? These are:
1. 20 planes of Brahmas - asexual planes : no
differentiation into males and females
2. 11 planes of Devas & Asuras, Human &
Animals, Dwellers of the Underworld - sexual planes :
differentiation into males and females
The planes of Brahmas are divided into: 4 Arupa
{a.rupa. brah~ma} planes, and 16 Rupa
{rupa. brah~ma} planes. The Arupa is also described
as Formless plane likened to what we commonly know
as Energy (photon being the smallest unit), and Rupa
is likened to Matter (atom being the smallest unit).
I am spelling the word Brahma as
{brah~ma} and pronouncing it without any rhoticity
in keeping with the Myanmar Buddhist tradition.
However, if I am referring to Hindu Brahma, it will be
{bRah~ma} to be pronounced with rhoticity,
The 31 planes of existence are known as Theravada Buddhist Comoslogy which you can read in Wikipedia:
- https://en.wikipedia.org/wiki/Buddhist_cosmology_of_the_Theravada_school 200417
"Buddhist cosmology is the description of the 31 planes of existence in Than'tha'ya{þän-þa.ra} «samsara» according to the Sutta Pitaka of the Theravada Pali Canon and commentaries"
See also The Thirty-one Planes of Existence, by Bhante Suvanno aka Ven. Suvanno Mahathera, 2001
- BhanteSuvanno-ThirtyOnePlanes<Ô> / Bkp<Ô> (link chk 200420)
(UKT 200420: Though the author refers to Ledi Sayadaw, and Mahasi Sayadaw, he mixes up Brahmas and Devas of Myanmar Theraveda Buddhism.)Note: Theravada Scripture is made up of "3 baskets", one of which is Sutta Pitaka.
See: https://en.wikipedia.org/wiki/Sutta_Pi%E1%B9%ADaka 200417
"The Sutta Pitaka (suttapiṭaka; or Suttanta Pitaka; Basket of Discourse; cf Skt सूत्र पिटक «sūtra piṭaka» is the second of the three divisions of the Tripitaka or Pali Canon, the Pali collection of Buddhist writings of Theravada Buddhism. The other two parts of the Tripiṭaka are the Vinaya Piṭaka and the Abhidharma Piṭaka (Skt; Pali: Abhidhamma Piṭaka)."
Modern Science is concerned with the visible world of Human & Animals which I call non-axiomatic. The others are axiomatic that exist only in our imaginations. I've come to adopt this attitude after giving public lectures and talks to small groups in the West. My audience is usually made up mostly of scientists, and engineers, holding various beliefs, from wicca, through various denominations of Christians, Hinduism, and Islam, to agnosticism and communism. The catch word is usually: Unity in Diversity .
Of the three disciplines of Buddhism, Theravada alone concerns itself with the visible world with minor exceptions. Mahayana and Vajrayana pay more attention to the axiomatic beings including the Brahmaloka. What we find in BHS are terms relating Mahayana and Vajrayana.
BHS: अकनिष्ठ
«akaniṣṭha»*
- (= Pali अकन्टठ
«akaniṭṭha»; see also
«aghaniṣṭha»), ¹. n. of
the fifth and highest class of
Śuddhāvāsakāyika gods
**(see déva), and ². sg., n. of the region
where they live. They dwell brahmaloké. Often
mentioned alone as the highest of the 'form'
(rūpāvacara) gods, as also in
the lists of classes of gods. Sometimes in sg. of
a single member of the class. - FE-BHS001c2b01
Skt antonym: कनिष्ठ
«kaniṣṭha» - spv. smallest; lowest;
least; youngest; younger; m. descending
pail of water-wheel; - Macdonell:SktDic
*UKT 180703: transliteration from: Wiktionary
-
https://en.wiktionary.org/wiki/%E0%A4%85%E0%A4%95%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A0
180703
¤ अकनिष्ठ
«akaniṣṭha»- ¹. of whom none is the
youngest (i.e. younger than the others)
UKT 200418: it also applies that there is none older than others. However, I take it to mean that there is no class distinction - an egalitarian society. I'm beginning to view the Rupa Brahma Loka
{rupa. brah~ma lau:ka.} as "Perfect Societies". They are unlike the human societies, where we are unkind to each other because of Greed, Anger, Sex, and Pride. See the meaning of egalitarianism:
- https://en.wikipedia.org/wiki/Egalitarianism 200418
**
For Śuddhāvāsakāyika gods ,
see The Treatise on the Great Virtue of Wisdom
of Nāgārjuna, by E Lamotte, 2001,
in TIL HD-PDF and SD-PDF libraries :
-
ELamotte-NagarjunaMpp<Ô> /
Bkp<Ô> (link chk 180709)
"The Mahāprajñāpāramitā
(abbreviated as Mppś) by Nāgārjuna
[c150-c250 CE] ... has not come down to us in the
original Sanskrit, but only through the intermediary
of a Chinese translation, the Ta tche tou louen."
I hope my work will be an inspiration to bring back
Mahayana Buddhism to northern India from where the
original ideas were taken to China after the Third
Buddhist Synod.
See also Wikipedia:
https://en.wikipedia.org/wiki/Buddhist_councils 180719
"Another Fourth Buddhist Council was held in the
Sarvastivada tradition, said to have been convened
by the
Kushan emperor
Kanishka, in 78 AD at Kundalban in Kashmir."
And also on Shin Nāgārjuna:
https://en.wikipedia.org/wiki/Nagarjuna 180709
[UKT: From the hair on the head of statue, we can
say that Shin Nagarguna was a Rishi (ascetic) and
not a Rahan (monk).
After reading about Shin Nāgārjuna - the
Buddhist reformist, read about Adi Shankara - the
Hindu reformist.
-
https://en.wikipedia.org/wiki/Adi_Shankara 200417
Go back Brahmaloka-note-b
-- UKT 110706, ..., 160320, 200421
Please note I have been on this problem for 9 years, and with my discovery that Bur-Myan Nya'major
{Ña.}/
{Ñ} is a basic consonant-akshara in its own right, I have to revise my view drastically. I may have to change my view again with my ongoing study of Skt-Dev.
The way in which a word is spelled in Myanmar akshara is indicative of its pronunciation. I cannot say whether it is also true for Devanagari. I have arrived at this conclusion based on an analysis given below by considering the transformation of अकन्या «a-kanyā» [a-kanyâ] 'no longer a maid' (Mac01c1) to Pal-Myan. First let's see how its antonym कन्या «kanyā» is formed.
= (क) (न ् य ा) :
= (क न ्) (य ा) :{kûn-ya}
In Pali, since viram is not shown,
The word for 'maid' in Bur-Myan is
{ka.Ña}. Remember in BEPS, it is only
in Bur-Myan that we find Nya'major
{Ña.} which can not be split up. Under viram it stays as
{Ñ}. In Pali-Myan, and Skt-Myan, it splits up into two Nya'minors in the form of
a horizontal conjunct:
Pali:
~
{ ñ~ña. }
Thus in Skt-Myan (in which {a.þût} can be shown):~
{kíñ~ña}
In pronouncing
{ka.Ña} in Pali-Myan, if you are following the Burmese tradition, pronounce
something like Kanya, or if you are following Sanskrit tradition, say
Kinnya .
Go back pronun-Bur-Pal-Myan-note-b
{þu.hka.wa-ti} - UKT 200417
UKT 200418: I remember the question of whether our existence as Humans is all
{doak~hka.} or not. The majority of Buddhists who are in the early stages of meditation would like to say: "Everything is Suffering"
{a:loän: doak~hka. hkyæÑ:Bè:}. My cousin, Dr. Khin Maung Win (Ph.D - mathematics) asked me as my wife was dying inside the ward with only a couple of hours to live. He said, as a mathematician he can not accept the notion of everything is black. There must be at least a miniscule of white to compare with. I agreed with him. When you read what follows, keep this idea in your mind.
Theravada Buddhists in Myanmarpré do not really
know how Mahayana has been making inroads into our
society. Even as a child of 8 or 10, I've heard
the phrase
{Bu.ra: hsu.pûn mín:yaukya:} - loosely translated: "a nobly born male who has
vowed to be a Buddha". The term
{Bu.ra: hsu.pûn} "vow of becoming a Buddha"
is not a mere wish, but a vow taken in front of a
holy person, Buddha or monk. It is the vow of every
serious adherent of Mahayana Buddhism. The following
idea of Pure Land
{boad~Da. hkít} where a Buddha or Bodhisattva spend
his days after physical death on this earth is not
from Theravada Buddhism.
UKT 170114: See Wikipedia: https://en.wikipedia.org/wiki/Pure_land 170114
"A pure land is the celestial realm
or pure abode of a buddha or bodhisattva in
Mahayana Buddhism. The term "pure land"
is particular to East Asian Buddhism (Chinese:
淨土, Jìngtǔ) and related
traditions; in Sanskrit the equivalent concept is
called a "buddha-field" (Skt
«buddhakṣetra»
{boad~Da. hkít~ta.ra} . The various traditions
that focus on pure lands have been given the
nomenclature Pure Land Buddhism. Pure lands are also
evident in the literature and traditions of Taoism
and Bon."
See: The Indian Roots of Pure Land Buddhism: Insights from the Oldest Chinese Versions of the Larger Sukhāvatīvyūha - by Jan Nattier, Indiana University, publ. date not given
- JNattier-IndianPureLandBuddh<Ô> / Bkp<Ô> (link chk 200417)
Note 1: Jan Nattier writes about his paper on p179: "This paper, however, is intended as a small attempt to emulate Professor Nagatomi’s sweeping cross-cultural vision of Buddhist history by examining the evidence for Pure Land Buddhism not in East Asia, but in India."
Note 2: He describes Professor Nagatomi as: "MASATOSHI NAGATOMI was a panoramic thinker. Raised in a Jōdo Shinshū family, he chose the distant world of Indian Buddhism as his research field. Educated at Kyoto University, he went on to complete his doctorate at Harvard University, spending time studying in India as well."From: - https://ealc.fas.harvard.edu/masatoshi-nagatomi 180702
" Nagatomi Masatoshi (1926-2000) was Harvard’s first fulltime Professor of Buddhist Studies. While earlier faculty has lectured on Buddhist subjects in various temporary capacities, Nagatomi was the first to teach an ongoing series of graduate and undergraduate courses on Buddhist subjects"When thinking about Indian Buddhist literature he could call upon analogies from East Asia; when discussing Buddhist rituals in China he could draw upon his knowledge of Tibet. In sum, for him Buddhism was not a regional or sectarian entity but a worldwide and multi-faceted tradition, and no student of his could fail to be impressed by the broad range of his perspective.
Most students of Pure Land Buddhism, by contrast, have approached their topic within a far narrower frame. Generally this form of Buddhism has been treated as an East Asian phenomenon, and indeed it is often studied (with, one should recognize, many valuable results) within the parameters of a single school or sect. This paper, however, is intended as a small attempt to emulate Professor Nagatomi’s sweeping cross-cultural vision of Buddhist history by examining the evidence for Pure Land Buddhism not in East Asia, but in India.
To understand how Amitåbha was viewed by Indian Buddhists, however, requires beginning with a sketch of the circumstances within which scriptures devoted to this figure emerged. I will begin, therefore, with a brief overview of some of the key developments that preceded -- and indeed, may have elicited -- the composition of scriptures devoted to Amitåbha [aka Amitabha].
My mother Daw Hla May used to visit one of her wealthy aunts who was spending her last days at a Chinese Buddhist temple in Yangon. I was struck to see 3 huge towering images of Buddhas, and at the front a small image of the historical Gautama Buddha. One of the huge images is Amitabha Buddha. Let's see what Amitaba Mantra is:
UKT 180704: Amitaba Mantra consists of just three words: «Oṃ Amideva Hrīḥ» repeated again and again for as many as 108 times. - Based on - https://www.wildmind.org/mantras/figures/amitabha 180704
Listen to Amitaba mantra (with lyrics different from above) set to music from another source in Buddh section of TIL HD-VIDEO and SD-VIDEO.
- MantraAmitabaBuddha<Ô> / Bkp<Ô> : with only one still image - no animation (link chk 200418)
- MantraAmitabaBuddha<)) / Bkp<)) (link chk 200418)
Go back Pure-Land-Buddhism-note-b
- UKT 190422: Gayatri Mantra is the Hindu prayer, that
has helped me a lot.
First, listen to
Gayatri Mantra<))
Ms Anuradha Paudwal sings the mantra twice. Listen
carefully to the last line, and you'll hear the phoneme
{na:.} नः . This phoneme is present in both
Mon-Myan and Skt-Dev. The equivalent in Bur-Myan is
meaning: "to me". The prayer is to the Source
of Knowledge, which is likened to the Sun as the Source
of Energy, and may be a He, She or It. The person prays
to the Source to grant him Knowledge: "Please
bestow to me the Knowledge".
The phrase "to me" (in basic - unpolished
language) is
{gna.a: pé:pa}. The phoneme
{gna.}/
{ng} is Semi-nasal r1c5 /ŋ/ which Sanskrit
speaker simply cannot pronounce. And they substitute
it with True nasal r4c5
{na.} न /n/. The whole exercise has led me to
write a little Mnemonic
The Doggie Tale.
Little doggie cringe in fear -- ŋ (velar), /
Seeing Ella's flapping ears -- ɲ (palatal) /
And, the Shepard's hanging rear -- ɳ
(retroflex). ...
To the question: Are Gayatri and Savitri different?, the following answered:
- https://www.awgp.org/spiritual_wisdom/gayatri/faq/gayatri_and_savitri_different 190422
"They are different expressions of the Supreme Power of God. As such they are opposite faces of the same coin. Gayatri (idolised with nine faces) and Savitri (idolised with five faces) in fact identify the extra-sensory and sensory excellence in human life which are known as Riddhis and Siddhis in yogic parlance. Gayatri and Savitri are inseparable - inherent like heat and light in fire."I, UKT, opine that, from the two yogic words Riddhi and Siddhi, more specifically R /r/ and S /s/, the latter being a misconception of /θ/ of the Tib-Bur speakers, the difference is only the rhoticity of the phoneme. Since, the Poannars, directed their prayers to the Rising Sun in the morning, as we in Myanmarpré, after the fashion of Buddha-to-be Peacock directing his prayer to the Rising Sun in the morning and to the Setting Sun in the evening, it is to the same source of Energy (or Power), that we are praying.
UKT 180703:
On sāvitrī stanza in A History of
Sanskrit Literature, by A A Macdonell, 1900, in
TIL HD-PDF and SD-PDF libraries
- AAMacdonell-HistSktLit<Ô> /
Bkp<Ô> (link chk 180703)
On p277 of the above, in Ch10 The Epics (c.500-50 BC), we find:
"In turning from the Vedic to the Sanskrit period, we are confronted with a literature which is essentially different from that of the earlier age in matter, spirit, and form. Vedic literature is essentially religious; Sanskrit literature, abundantly developed in every other direction, is profane. [UKT ¶]
"But, doubtless as a result of the speculative tendencies of the Upanishads, a moralising spirit at the same time breathes though it as a whole. The religion itself which now prevails is very different from that of the Vedic age. For in the new period the three great gods, Brahmā, Vishṇu, and Çiva are the chief objects of worship. The important deities of the Veda have sunk to a subordinate position, though Indra is still relatively prominent as the chief of a warrior's heaven. Some new gods of lower rank have risen ..."
From the above observation of Macdonell, we know that Vedic has a different religion from that of Sanskrit. I, further speculate that Vedic is less rhotic in accent than Sanskrit. Because of that, I opine that Vedic is Tib-Bur whereas Sanskrit is IE. Pali-Lanka, the hybrid of Magadhi (Tib-Bur) and native language of Sri Lanka (Ceylon), is a mix-up. The so-called Pali-Myan of Burma is more akin to Magadhi, or Old Magadhi itself tainted with Pali-Lanka. To get some insight to the problem, I'm comparing the rhotic accent of Skt-Dev (IE) to the less rhotic accent of Pali-Myan (Tib-Bur).
Go back Savitri-stanza-note-b
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